Archive for the ‘Jehovah’s Witness’ Category

Jehovah’s Witness

Wednesday, September 23rd, 2009

In this blog I would like to address the founders of this movement or cult namely Charles Russell and Joseph Rutherford.

At first glance when I saw this duo of leadership I immediately thought of a correlation with Mormonism and its two infamous leaders Joseph Smith and Brigham Young.

These people were literally visionaries to the success of their organizations. Both of these movements were established in the 19th century and they both singled out the controversies that were prevalent in their day which resulted in them obtaining a platform to herald their new founded(restored) religions.

My challenge to either group is that since they both deviate radically from mainline Christendom and they both claim they have the ultimate truth then which of these two are exclusively right?

Anyway I believe that a movement is only as valid as the integrity of its founder. The Jehovah Witnesses would like to dissociate their past or beginnings with the “Pastor” or Russell and yet there would not be a movement today had it not been for Russell’s efforts.

Perhaps some of the reasons why Russell had been rejected was based on the fact that  he was a  shady character and also because Rutherford denounced many of Russell’s teachings.

I find it amazing that in God’s sovereignty of restoring  truth that he would have even bothered to use such an infallible person like Russell. Why didn’t He just use Rutherford to broadcast His message to others to begin with. Just the fact that the movement can not establish a solid base of leadership in its formation shows its instability which upon observation should be viewed with skepticism.

One thing about contemporary religions or cults is that their truth claims can be weighed or critiqued more readily due to the modern era of communication and record keeping which helps in keeping people honest.

To begin with some of the things that hurt Russell’s credibility was his failure in regards to jurisprudence. He filed suit on a couple of occasions and every time the charges were either dropped or thrown out of court.

One of these cases was the fraudulent claims concerning the “Miracle Wheat” scandal of which he claimed would produce and yield as much as fives times the amount as ordinary wheat and therefore he sold this grain at an inflated price.

However when government officials tested it for its quality they claimed it was low in their testings.

Another court incident was in 1912 when Russell attempted to sue Reverend JJ Ross for publishing a pamphlet on Russell. Russell countered by taking Ross to court with a charge of defamatory libel. All Russell had to do to win his case was to substantiate or provide evidence concerning the allegations against him that had been made in the publication by Ross.

These claims, of which Russell was accused of, was due to an insufficiency in regards to his education, theological training, knowledge of the dead languages such as Hebrew and Greek, and the fact that he was not ordained or had the credentials to be ordained by a recognized body of leadership. All these claims made by Ross were denied by Russell  and now the court proceedings would have to arbitrate in deciphering the truth.

From this court case the thing that really destroyed the reliability of Russell’s character  was the fact that he perjured himself.

When questioned about his education he claimed he had left school at the age of 14 and therefore he had not attained to a higher level of education.

Also He claimed knowledge of the dead languages and when questioned about in court concerning the Greek alphabet he finally admitted that he did not know Greek.

Now as far as his ordination was concerned it was discovered that he considered himself to be self ordained.

Lastly he lied under oath that he was divorced and that he was paying alimony to his former wife.

After Russell’s death in 1916 he was succeeded by Joseph Rutherford who would take the mantle of leadership in establishing what is now known today as the Jehovah’s Witnesses.

Rutherford though not rejecting every doctrinal teaching of Russell did change, challenge or overturn the rulings of former Russellite doctrine.

Amazingly enough even though the Jehovah Witnesses have made claims to be free from the influence of Russell’s teachings there are still overtones that are embodied within their statements of beliefs and Russell’s teachings were still used as late as 1973 in one of the Watchtower publications.

We must still remember that Russell was the very cornerstone of this movement and without him their would not be a foundation in which to build the Kingdom Hall.

Now concerning Rutherford he was said to be of questionable character by several people who were closely associated with him. One of these individuals was Olin Moyle who was the legal council and he had confronted Rutherford about his inebriated episodes as well as the use of vulgarity, discriminatory language, and outbursts of anger.

In addition to these claims came his luxurious lifestyle having obtained many residences and like Russell his wife divorced him after He took  the role of leadership in this movement.

It appears that the “Judge” had some questionable character traits as well which when combined with his heretical teachings shows that the fruit didn’t fall too far from the tree.

A list of the teachings would include:

A full restoration of mankind in 1925 along with the resurrection of some of the biblical patriarchs which later developed into him building Beth Sarim in 1929. Beth Sarim would know serve to house these prophets and the faithful men of old. Later Rutherford recanted his position on his belief.

Instead of Christ returning in 1878, which was the date set by original founder, Rutherford took the liberty to move it up to the year 1914.

In 1927 Rutherford moved the date of the resurrection of the “sleeping saints” which was said to have taken place between 1878-1918.

In 1933 Rutherford changed His 1918 assessment concerning the Jews being restored to what was then called Palestine. As you know Israel became a state in 1948 and if he would of just held out a little longer then his original prediction would have been right.

Also Rutherford took a stance against the rise of the women’s movement and said that the tipping of the hat or standing when a woman approaches was a scheme of the devil to turn men from God. Also included within his disfavor was the celebration of Mother’s Day.

In 1938 he urged followers to delay marriage and child bearing until after Armageddon.

In conclusion to analyzing the character and teachings of these men it would be hard to establish their authenticity and veracity as agents or receptacles of God’s revelatory truth. Based on the evidence would you really want to trust your eternal souls to their teachings which have failed to be substantiated through the evidential testimonies of the people, courts, media, and even their own publications.

Its bad enough that there is a lack of corroboration between these two parties and if  one character can be questioned then why not both ? Who is the agent of truth here ? Is it the originator or the successor?

All I ask is that you do the research in verifying these statements and then allow the evidence to speak for itself or to lead you into the direction of truth.

To do further studies on the subject you may refer to some of the references I used in Wikipedia or by utilizing Walter Martin’s book on “The Kingdom of the Cults” for further information.

Lastly this is not intended to be a smear campaign and I hope you see this as a generous effort to warn you for your own good and benefit.

Finally in 2 Peter 2:1-3 it says:

But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. 2 Many will follow their shameful ways and will bring the way of truth into disrepute. 3 In their greed these teachers will exploit you with stories they have made up. Their condemnation has long been hanging over them, and their destruction has not been sleeping.

 

How to know God

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G-d is one

Thursday, July 30th, 2009

When attempting to discuss or define the concept of G-d we realize that He is a complex being that eludes the natural mind’s ability to fully comprehend His person.  G-d knows us intimately whether it be the number of hairs on our head or the discerning of our thoughts. He knows when we lay down and when we rise. There is no place that we can escape or hide from His presence because He is G-d.

We are just clay and He is the potter that has shaped and fashioned us and yet can we make bold assumptions that G-d can be observed by placing Him under the lens of our theological microscope? We don’t even fully understand the complexity of His creation let alone the one who created it. Doesn’t it sound a little arrogant or obstinate to say that a person can know G-d as fully as He knows them?

How can we confine G-d to a full definition when theologians are often left grasping for terms and methods of interpretation in order to help make G-d more knowable? No man has ever seen G-d and what G-d gave Moses was only a sneak preview of His hind parts.

The bible goes on to describe our limited knowledge of the creator in stating that His thoughts are not our thoughts nor are His ways our ways.

Even the bible which contains His revelation does not contain the full revelation of His being, as if we could understand it anyway even if it were described to us. We get a feel for this just from reading apocalyptic literature which leaves us with a sense of awe and bewilderment beyond description.

We would like to confine G-d to the box of an earthly temple. Yet even the heavens can not contain Him. We are finite beings yet He is infinite in His person and character. We are learning to know while He is omniscient or all knowing.

What understanding we can gain from G-d comes from the frailty of human language and expression. Whatever view we can see of G-d is likened to the obscurity of looking through an opaque lens.

Simply what we know of G-d is what He has determined to make known. We can know G-d but only under the inspiration that He chooses to make Himself known or disclosed. He is the moderator and therefore by attempting to take control of the moderation we find ourselves as a speculator which is a dangerous position of belief.

Even with the fuller sense of human capacity which results from the next covenant process of regeneration we are still left with a diminished view within the realm of our human experience. Though we are transformed through the renewing of our minds and hearts in being born anew we are still limited in our knowledge which longs for a future enlightment which only comes when we depart the confines of this world for the next.

We even see a limitation to those who have had the special divine privilege of knowing G-d through the prophetic gift of uttering His very words and yet they desired to know more fully the mystery’s whereby they spoke and even the angels, to whom we are inferior too and made a little lower than, are left without full illumination concerning matters of which they long to look into likewise.

We see that people have constantly wrestled with ideas as related to G-d’s existence and these concepts sometimes are so lofty that schools of theologians have fought in hammering out an image of G-d that gives Him a face. We use such words as anthromorphic, theophany, incarnation, shekinah, and triunity to help explain conceptual images of G-d.

Yet are we trying to bring G-d down to our level by pinning Him down for an existential definition within the confines of our understanding or is there a point that we have to accept the reality of G-d’s existence without looking towards mystical applications concerning the obscurity of His person.

Much of our human experiences are relegated through the channel of human perception whether it be the basic instincts of our five senses extending to more complex behaviors as related to our social and cultural values.

We see these limitations even when trying to understand human agency as comparing contemporary man  to a biblical culture. Take for instance someone who may know modern Hebrew but lacks the skill to understand biblical Hebrew with all of its ancient meanings and nuances. Even if a person can achieve a sense of mastery concerning these biblical concepts they are still left with a modern mindset.

I also  see a distinction between cultures which I have experienced from dialoging with my Muslim friends about the sonship of the Messiah which to them means the consummation of the physical act of sexual experience. The biblical concept of sonship is not limited to just the procreative act of begetting but rather it extends its application to be analogous with a relational term of endurance based on a intimate personal relationship independent of just a mere physical component.

If we as humans have difficulties in relating to each other based on the limited sphere of time and space then how much more are we removed from understanding the “One” to whom created time and space.

Perhaps it’s enough to know that He exists and that He is a rewarder of those who diligently seek him. Yet I realize that this is an over simplified view and therefore is not enough in approaching this great difficulty and dilemma in understanding the nature of G-d’s existence.

The concept of G-d requires more than just a general revelation otherwise our worship could be misdirected or misapplied. It requires a special revelation but only to the degree that G-d reveals versus the likes of human invention or revelation which can be distorted through the process of imagination and speculation. In other words there is point where G-d sets a boundary stone to our doctrinal beliefs and our problem is that we are trying to move it by extending its limits. I believe we see this through the supplemental writings of rabbinic literature as well as other cults or religions who feel a need to increase their plot of knowledge resulting in a Gnostic view as having a special knowledge.

I don’t believe that are inability to fully grasp and comprehend G-d’s existence limits us in our relationship with him. He is still our G-d whether we lack the intimate details of our “Abba” who is infinite and immortal. Even if I did fully understand G-d’s being would it then change anything? Is it ok to say that some things were meant to remain a mystery without it sounding intellectually suicidal? We as humans have this innate sense of pushing the limits of our existential experiences and once again we find ourselves going back to the garden scene of becoming wise like G-d by partaking of the proverbial forbidden fruit of knowledge which when consumed leaves us dumber than dirt.

G-d is more preoccupied in us properly relating to Him versus making Him into an obtainable image within our minds.

We only have a caricature of G-d through the biblical portrait anything added or taken away from this is presumptuous at best and blasphemous at worst. It should suffice for us to say that G-d’s person is shrouded with a degree of mystery.

I am sorry that I have taken so long in my introduction but I thought it would be  helpful in transitioning to our next stage of discussion which is the triune existence of G-d.

To begin with I would like to say that as a Christian I am in agreement that G-d is one and this is supported by the New Testament writings as well as Christian creeds.

I affirm the confession of the Shema as found in Deuteronomy 6:4 which establishes G-d as being one.

When considering the oneness of G-d we often think in terms as related to a numerical value or an absolute unity. The word used in the Shema is “echad” which simply means one and this word can also be used to denote a compound unity unlike the word “yachid” which is used when referring to an absolute unity. No where in the scripture is there reference to G-d being “yachid”.

The word “echad” is used in Genesis 2:24 when referring to the husband and wife being joined together as one(echad) flesh, 2 Samuel 7:23 calls Israel as being one(echad) nation. What is understood is that the use of the word wasn’t meant to have a philosophical view about the essential nature of G-d but rather a declaration that He is G-d alone. This is even supported by the New Jewish Publication Society Version which translates the Shema after this manner and this is also supported by the medieval commentators Abraham Ibn Ezra and Rashbam. In other words we find exclusivity in G-d alone in which Israel was not to worship any other gods Isaiah 45: 5 “I am the Lord and there is no other; apart from me there is no G-d.”

The Hebrew name for G-d “Elohim” is a masculine plural noun which specifies G-d’s power. This is not to be confused in defining the very essence of G-d’s existence but rather it appears to refer to the majestic plurality of G-d’s being which would describe someone of great importance and significance based on the study of ancient Semitic language and culture.

There is also the biblical texts in which G-d speaks saying “let us make man after our own image and likeness,” “let us go down and confuse the languages”, “man has become like one of us knowing good and evil.” The pluralistic usage of these nouns is probably just another expression of Hebraic thought since these nouns are followed with the singular verb form. The only plausibility I see to this whole scenario concerning G-d’s nature as being more than just  a majestic plural form is that the rest of the bible, except for a couple of other references, doesn’t support this type of verbiage and yet God’s name is mentioned voluminously throughout the Tanakh.

When referring to the triunity of G-d as being one, it is with a complete sense of unity while maintaining an individual personhood. This term by no means is plainly represented in a clean cut fashion or in a short and definable manner according to the biblical text. Actually it is quite a mystery much like some of the other Jewish references  to the view of G-d such as the mystical notion of the ”Ten Seferot”, “ Shekinah”, and the concept of the Aramaic Targums which speak of the divine “Memra” or word. If this isn’t enough to get you to wonder about the magnificence of G-d’s being then just ponder about his omnipresence in that He fills the entire universe at once.

The conceptual word as related to a ”Trinity” or “Triunity” was just a means to help define G-d much like these other terms have tried to do. We have to remember that it was the first century Jews that wrote the majority of the New Testament scriptures and that their position and confession concerning a G-d concept was founded on a monotheistic view of G-d . The term “Trinity” wasn’t coined until about 150 AD when it was used by Tertullian mainly as a reactionary or as an apologetic statement of belief.

I have wrote on a previous blog about the “Divinity of the Messiah” in which the New Testament has no problem building a case for yet this is a vague concept in the Tankah except for the unique and exalted sense of King Messiah who would bring forth a restoration  through His glorious reign.

One of the most grandiose pictures of this Messiah figure is given in the prophet Daniel 7:13-14 where one liken unto the son of man is coming with the clouds of heaven and approaches the Ancient of Days. What’s interesting is that this Messianic figure was given worship from all peoples of every language with all nations rallying to the banner of his rule and reign. We see this already in Messiah Yeshua or Jesus who has reconciled to G-d both Jew and Gentile in fulfillment to this prophetic vision.

No other Messianic figure in all of human history has had such an influence and impact as Jesus nor is their any competition from any other formidable candidate for the title of Messiah except Yeshua.

Worship is only to be given to G-d and therefore through the association of worship and his exalted state as coming on the clouds of heaven this isn’t just another angelic being.

Isaiah 9:6-7 which is another messianic scripture relates one that was to be born as a son and is given such elevated names  as “everlasting Father” and “mighty G-d”. This description goes beyond merely describing any ordinary man.

You may think that perhaps this is plausible but you are still left with wondering  about the divinity of the Holy Spirit or the Spirit of G-d which on many occasions is spoken of as being synonymous with G-d? Why does the bible necessitate a definition of G-d as being Spirit and is this expression just another term of personification for G-d himself?

We see that in Genesis that the Spirit of G-d was hovering over the waters. In Psalms 104:30 it speaks of G-d sending his Spirit in bringing forth a renovation upon the earth in establishing His created order as we see in the Genesis account.

We also see mysteriously how the Spirit of G-d is sent and how His glory was deposited with men in a dynamic fashion of creativity. These men were artisans, prophets, kings, and priests who throughout the course of Israel’s history displayed the power of G-d based on the Spirit’s enablement. The prophet Joel states in 2:28 that the Spirit will no longer be sent or poured out only on a few elect people but rather a deluge would occur on all flesh.

When you think about the mechanics of such a divine impartation or act this goes beyond mere human comprehension. How can G-d impart his divine being on men? This is a mystery in and of itself let alone trying to understand the nature of G-d’s existence.

In closing this doesn’t answer every question related to the being of G-d nor does it explain every facet to His wondrous and mysterious person and yet even though the understanding of Christians and Jews differ in their pragmatic application to the existence of God there still remains a common belief in the one true G-d of the scriptures as described in the Tanakh.

No matter how we try to equate with mathematical precision the calculated concept of His being we are still left with an infinite inability to formulate a conceptual doctrine that adequately confines Him to the realm of our earthly experience.

Finally G-d is mysteriously expressed through his complex realities of being through the persons who bear the titles as “The Ancient of Days”, “The son of man,” and the “Spirit.”

 

How to know God

 

* Of special note regarding the title and term ‘Son of God’ , it is used in its most unique and supreme sense as a reference to the divinity of Jesus as the Christ in Mathew 28:16-20, John 5:16-27, and Hebrews 1. Is Jesus divine?