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Greatest Man (gt) 1991

https://wol.jw.org/en/wol/publication/r1/lp-e/gt

outputs 1 Messages From Heaven 2 Honored Before He Was Born 3 The Preparer of the Way Is Born 4 Pregnant but Not Married 5 Jesus’ Birth​—Where and When? 6 The Child of Promise 7 Jesus and the Astrologers 8 Escape From a Tyrant 9 Jesus’ Early Family Life 10 Trips to Jerusalem 11 John Prepares the Way 12 Jesus’ Baptism 13 Learning From Jesus’ Temptations 14 Jesus’ First Disciples 15 Jesus’ First Miracle 16 Zeal for Jehovah’s Worship 17 Teaching Nicodemus 18 John Decreases, Jesus Increases 19 Teaching a Samaritan Woman 20 Second Miracle While in Cana 21 In Jesus’ Hometown Synagogue 22 Four Disciples Are Called 23 More Miracles in Capernaum 24 Why Jesus Came to Earth 25 Compassion for a Leper 26 Back Home in Capernaum 27 The Calling of Matthew 28 Questioned About Fasting 29 Doing Good Works on the Sabbath 30 Answering His Accusers 31 Plucking Grain on the Sabbath 32 What Is Lawful on the Sabbath? 33 Fulfilling Isaiah’s Prophecy 34 Choosing His Apostles 35 The Most Famous Sermon Ever Given 36 An Army Officer’s Great Faith 37 Jesus Dispels a Widow’s Grief 38 Did John Lack Faith? 39 The Proud and the Lowly 40 A Lesson in Mercy 41 A Center of Controversy 42 Jesus Rebukes the Pharisees 43 Teaching With Illustrations 44 Silencing a Terrifying Storm 45 An Unlikely Disciple 46 She Touched His Garment 47 Tears Turned to Great Ecstasy 48 Leaving Jairus’ Home and Revisiting Nazareth 49 Another Preaching Tour of Galilee 50 Preparation to Face Persecution 51 Murder During a Birthday Party 52 Jesus Miraculously Feeds Thousands 53 A Desired Superhuman Ruler 54 “True Bread From Heaven” 55 Many Disciples Quit Following Jesus 56 What Defiles a Man? 57 Compassion for the Afflicted 58 The Loaves and the Leaven 59 Who Really Is Jesus? 60 A Preview of Christ’s Kingdom Glory 61 Possessed Boy Healed 62 A Lesson in Humility 63 Further Corrective Counsel 64 A Lesson in Forgiveness 65 A Secret Trip to Jerusalem 66 At the Festival of Tabernacles 67 They Fail to Arrest Him 68 Further Teaching on the Seventh Day 69 The Question of Fatherhood 70 Healing a Man Born Blind 71 Pharisees’ Willful Unbelief 72 Jesus Sends Out the 70 73 A Neighborly Samaritan 74 Counsel to Martha, and Instruction on Prayer 75 The Source of Happiness 76 Dining With a Pharisee 77 The Question of Inheritance 78 Keep Ready! 79 A Nation Lost, but Not All 80 The Sheepfolds and the Shepherd 81 Further Attempts to Kill Jesus 82 Jesus Again Heads for Jerusalem 83 Entertained by a Pharisee 84 The Responsibility of Discipleship 85 Searching for the Lost 86 The Story of a Lost Son 87 Provide for the Future With Practical Wisdom 88 The Rich Man and Lazarus 89 A Mission of Mercy Into Judea 90 The Resurrection Hope 91 When Lazarus Is Resurrected 92 Ten Lepers Healed During Jesus’ Final Trip to Jerusalem 93 When the Son of Man Is Revealed 94 The Need for Prayer and for Humility 95 Lessons on Divorce and on Love for Children 96 Jesus and a Rich Young Ruler 97 Workers in the Vineyard 98 The Disciples Argue as Jesus’ Death Nears 99 Jesus Teaches at Jericho 100 The Illustration of the Minas 101 At Bethany, in the House of Simon 102 Christ’s Triumphal Entry Into Jerusalem 103 Visiting the Temple Again 104 God’s Voice Heard a Third Time 105 Beginning of a Crucial Day 106 Exposed by Vineyard Illustrations 107 Illustration of the Marriage Feast 108 They Fail to Entrap Jesus 109 Jesus Denounces His Opposers 110 Ministry at the Temple Completed 111 Sign of the Last Days 112 Jesus’ Final Passover Is At Hand 113 Humility at the Last Passover 114 The Memorial Supper 115 An Argument Erupts 116 Preparing the Apostles for His Departure 117 Agony in the Garden 118 Betrayal and Arrest 119 Taken to Annas, Then to Caiaphas 120 Denials in the Courtyard 121 Before the Sanhedrin, Then to Pilate 122 From Pilate to Herod and Back Again 123 “Look! The Man!” 124 Handed Over and Led Away 125 Agony on the Stake 126 “Certainly This Was God’s Son” 127 Buried Friday​—An Empty Tomb Sunday 128 Jesus Is Alive! 129 Further Appearances 130 At the Sea of Galilee 131 Final Appearances, and Pentecost 33 C.E. 132 At God’s Right Hand 133 Jesus Finishes All God Asks

Divine Name (na) 1984

https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/divine-name-na

God’s Name​—Its Meaning and Pronunciation ONE of the Bible writers asked: “Who has gathered the wind in the hollow of both hands? Who has wrapped up the waters in a mantle? Who has made all the ends of the earth to rise? What is his name and what the name of his son, in case you know?” (Proverbs 30:4) How can we find out what God’s name is? That is an important question. The creation is a powerful proof that God must exist, but it does not tell us his name. (Romans 1:20) In fact, we could never know God’s name unless the Creator himself told us. And he has done that in his own Book, the Holy Bible. On one celebrated occasion, God pronounced his own name, repeating it in the hearing of Moses. Moses wrote an account of that event that has been preserved in the Bible down to our day. (Exodus 34:5) God even wrote his name with his own “finger.” When he had given Moses what we today call the Ten Commandments, God miraculously wrote them down. The record says: “Now as soon as [God] had finished speaking with him on Mount Sinai he proceeded to give Moses two tablets of the Testimony, tablets of stone written on by God’s finger.” (Exodus 31:18) God’s name appears eight times in the original Ten Commandments. (Exodus 20:1-17) Thus God himself has revealed his name to man both verbally and in writing. So, what is that name? In the Hebrew language it is written יהוה. These four letters, called the Tetragrammaton, are read from right to left in Hebrew and can be represented in many modern languages as YHWH or JHVH. God’s name, represented by these four consonants, appears almost 7,000 times in the original “Old Testament,” or Hebrew Scriptures. The name is a form of a Hebrew verb ha·wahʹ (הוה), meaning “to become,” and actually signifies “He Causes to Become.”a Thus, God’s name identifies him as the One who progressively fulfills his promises and unfailingly realizes his purposes. Only the true God could bear such a meaningful name. Do you remember the different ways that God’s name appeared in Psalm 83:18, as set out in the previous section (page 5)? Two of those translations had mere inputs (“the LORD,” the “Eternal”) as substitutes for God’s name. But in two of them, Yahweh and Jehovah, you can see the four letters of God’s name. However, the pronunciation is different. Why? How Is God’s Name Pronounced? The truth is, nobody knows for sure how the name of God was originally pronounced. Why not? Well, the first language used in writing the Bible was Hebrew, and when the Hebrew language was written down, the writers wrote only consonants​—not vowels. Hence, when the inspired writers wrote God’s name, they naturally did the same thing and wrote only the consonants. While ancient Hebrew was an everyday spoken language, this presented no problem. The pronunciation of the Name was familiar to the Israelites and when they saw it in writing they supplied the vowels without thinking (just as, for an English reader, the abbreviation “Ltd.” represents “Limited” and “bldg.” represents “building”). Two things happened to change this situation. First, a superstitious idea arose among the Jews that it was wrong to say the divine name out loud; so when they came to it in their Bible reading they uttered the Hebrew word ’Adho·naiʹ (“Sovereign Lord”). Further, as time went by, the ancient Hebrew language itself ceased to be spoken in everyday conversation, and in this way the original Hebrew pronunciation of God’s name was eventually forgotten. In order to ensure that the pronunciation of the Hebrew language as a whole would not be lost, Jewish scholars of the second half of the first millennium C.E. invented a system of points to represent the missing vowels, and they placed these around the consonants in the Hebrew Bible. Thus, both vowels and consonants were written down, and the pronunciation as it was at that time was preserved. When it came to God’s name, instead of putting the proper vowel signs around it, in most cases they put other vowel signs to remind the reader that he should say ’Adho·naiʹ. From this came the spelling Iehouah, and, eventually, Jehovah became the accepted pronunciation of the divine name in English. This retains the essential elements of God’s name from the Hebrew original. Which Pronunciation Will You Use? Where, though, did pronunciations like Yahweh come from? These are forms that have been suggested by modern scholars trying to deduce the original pronunciation of God’s name. Some​—though not all—​feel that the Israelites before the time of Jesus probably pronounced God’s name Yahweh. But no one can be sure. Perhaps they pronounced it that way, perhaps not. Nevertheless, many prefer the pronunciation Jehovah. Why? Because it has a currency and familiarity that Yahweh does not have. Would it not, though, be better to use the form that might be closer to the original pronunciation? Not really, for that is not the custom with Bible names. To take the most prominent example, consider the name of Jesus. Do you know how Jesus’ family and friends addressed him in day-to-day conversation while he was growing up in Nazareth? The truth is, no human knows for certain, although it may have been something like Yeshua (or perhaps Yehoshua). It certainly was not Jesus. However, when the accounts of his life were written in the Greek language, the inspired writers did not try to preserve that original Hebrew pronunciation. Rather, they rendered the name in Greek, I·e·sousʹ. Today, it is rendered differently according to the language of the reader of the Bible. Spanish Bible readers encounter Jesús (pronounced Hes·soosʹ). Italians spell it Gesù (pronounced Djay·zooʹ). And Germans spell it Jesus (pronounced Yayʹsoos). Must we stop using the name of Jesus because most of us, or even all of us, do not really know its original pronunciation? So far, no translator has suggested this. We like to use the name, for it identifies the beloved Son of God, Jesus Christ, who gave his lifeblood for us. Would it be showing honor to Jesus to remove all mention of his name in the Bible and replace it with a mere input like “Teacher,” or “Mediator”? Of course not! We can relate to Jesus when we use his name the way it is commonly pronounced in our language. Similar comments could be made regarding all the names we read in the Bible. We pronounce them in our own language and do not try to imitate the original pronunciation. Thus we say “Jeremiah,” not Yir·meyaʹhu. Similarly we say Isaiah, although in his own day this prophet likely was known as Yeshaʽ·yaʹhu. Even scholars who are aware of the original pronunciation of these names use the modern pronunciation, not the ancient, when speaking about them. And the same is true with the name Jehovah. Even though the modern pronunciation Jehovah might not be exactly the way it was pronounced originally, this in no way detracts from the importance of the name. It identifies the Creator, the living God, the Most High to whom Jesus said: “Our Father in the heavens, let your name be sanctified.”​—Matthew 6:9. ‘It Cannot Be Supplanted’ While many translators favor the pronunciation Yahweh, the New World Translation and also a number of other translations continue the use of the form Jehovah because of people’s familiarity with it for centuries. Moreover, it preserves, equally with other forms, the four letters of the Tetragrammaton, YHWH or JHVH.b Earlier, the German professor Gustav Friedrich Oehler made a similar decision for much the same reason. He discussed various pronunciations and concluded: “From this point onward I use the word Jehovah, because, as a matter of fact, this name has now become more naturalized in our vocabulary, and cannot be supplanted.”​—Theologie des Alten Testaments (Theology of the Old Testament), second edition, published in 1882, page 143. Similarly, in his Grammaire de l’hébreu biblique (Grammar of Biblical Hebrew), 1923 edition, in a footnote on page 49, Jesuit scholar Paul Joüon states: “In our translations, instead of the (hypothetical) form Yahweh, we have used the form Jéhovah . . . which is the conventional literary form used in French.” In many other languages Bible translators use a similar form, as indicated in the box on page 8. Is it, then, wrong to use a form like Yahweh? Not at all. It is just that the form Jehovah is likely to meet with a quicker response from the reader because it is the form that has been “naturalized” into most languages. The important thing is that we use the name and declare it to others. “Give thanks to Jehovah, you people! Call upon his name. Make known among the peoples his dealings. Make mention that his name is put on high.”​—Isaiah 12:4. Let us see how God’s servants have acted in harmony with that command through the centuries. [Footnotes] a See Appendix 1A in the New World Translation of the Holy Scriptures, 1984 edition. b See Appendix 1A in the New World Translation of the Holy Scriptures, 1984 edition. [Box on page 7] Different scholars have different ideas about how the name YHWH was originally pronounced. In The Mysterious Name of Y.H.W.H., page 74, Dr. M. Reisel said that the “vocalisation of the Tetragrammaton must originally have been YeHūàH or YaHūàH.” Canon D. D. Williams of Cambridge held that the “evidence indicates, nay almost proves, that Jāhwéh was not the true pronunciation of the Tetragrammaton . . . The Name itself was probably JĀHÔH.”​—Zeitschrift für die alttestamentliche Wissenschaft (Periodical for Old Testament Knowledge), 1936, Volume 54, page 269. In the glossary of the French Revised Segond Version, page 9, the following comment is made: “The pronunciation Yahvé used in some recent translations is based on a few ancient witnesses, but they are not conclusive. If one takes into account personal names that include the divine name, such as the Hebrew name of the prophet Elijah (Eliyahou) the pronunciation might just as well be Yaho or Yahou.” In 1749 the German Bible scholar Teller told of some different pronunciations of God’s name he had read: “Diodorus from Sicily, Macrobius, Clemens Alexandrinus, Saint Jerome and Origenes wrote Jao; the Samaritans, Epiphanius, Theodoretus, Jahe, or Jave; Ludwig Cappel reads Javoh; Drusius, Jahve; Hottinger, Jehva; Mercerus, Jehovah; Castellio, Jovah; and le Clerc, Jawoh, or Javoh.” Thus it is evident that the original pronunciation of God’s name is no longer known. Nor is it really important. If it were, then God himself would have made sure that it was preserved for us to use. The important thing is to use God’s name according to its conventional pronunciation in our own language. [Box on page 8] Forms of the divine name in different languages, indicating international acceptance of the form Jehovah Awabakal - Yehóa Bugotu - Jihova Cantonese - Yehwowah Danish - Jehova Dutch - Jehovah Efik - Jehovah English - Jehovah Fijian - Jiova Finnish - Jehova French - Jéhovah Futuna - Ihova German - Jehova Hungarian - Jehova Igbo - Jehova Italian - Geova Japanese - Ehoba Maori - Ihowa Motu - Iehova Mwala-Malu - Jihova Narrinyeri - Jehovah Nembe - Jihova Petats - Jihouva Polish - Jehowa Portuguese - Jeová Romanian - Iehova Samoan - Ieova Sotho - Jehova Spanish - Jehová Swahili - Yehova Swedish - Jehova Tahitian - Iehova Tagalog - Jehova Tongan - Jihova Venda - Yehova Xhosa - uYehova Yoruba - Jehofah Zulu - uJehova [Box on page 11] “Jehovah” has become widely known as the name of God even in non-Biblical contexts. Franz Schubert composed the music for the lyric eninputd “The Almightiness,” written by Johann Ladislav Pyrker, in which the name Jehovah appears twice. It is also used at the end of the last scene of Verdi’s opera “Nabucco.” Additionally, French composer Arthur Honegger’s oratorio “King David” gives prominence to the name Jehovah, and renowned French author Victor Hugo used it in over 30 of his works. Both he and Lamartine wrote poems eninputd “Jehovah.” In the book Deutsche Taler (The German Taler), published in 1967 by Germany’s Federal Bank, there is a picture of what is one of the oldest coins bearing the name “Jehovah,” a 1634 Reichstaler from the Duchy of Silesia. Regarding the picture on the coin’s reverse side, it says: “Under the radiant name JEHOVAH, rising up out of the midst of clouds, is a crowned shield with the Silesian coat of arms.” In a museum in Rudolstadt, East Germany, you can see on the collar of the suit of armor once worn by Gustavus II Adolph, a 17th-century king of Sweden, the name JEHOVAH in capital letters. Thus, for centuries the form Jehovah has been the internationally recognized way to pronounce God’s name, and people who hear it instantly recognize who is being spoken about. As Professor Oehler said, “This name has now become more naturalized in our vocabulary, and cannot be supplanted.”​—Theologie des Alten Testaments (Theology of the Old Testament). [Picture on page 6] Detail of an angel with God’s name, found on the tomb of Pope Clement XIII in St. Peter’s Basilica, the Vatican [Picture on page 7] Many coins were minted bearing God’s name. This one, dated 1661, is from Nuremberg, Germany. The Latin text reads: “Under the shadow of your wings” [Pictures on page 9] In times past, God’s name in the form of the Tetragrammaton was made part of the decoration of many religious buildings Fourvière Catholic Basilica, Lyons, France Bourges Cathedral, France Church in La Celle Dunoise, France Church in Digne, southern France Church in São Paulo, Brazil Strasbourg Cathedral, France Saint Mark’s Cathedral, Venice, Italy [Pictures on page 10] Jehovah’s name as it appears in a monastery in Bordesholm, Germany; on a German coin dated 1635; over a church door in Fehmarn, Germany; and on an 1845 gravestone in Harmannschlag, Lower Austria

Proclaimers (jv) 1993

https://wol.jw.org/en/wol/publication/r1/lp-e/jv

Section 1 “You Are My Witnesses,” Says Jehovah Why would Jehovah have witnesses? Who are they? This section (Chapters 1 to 9) provides a concise review of Jehovah’s use of witnesses from ancient times right down to our day. Each succeeding section contains an in-depth discussion on a specific aspect of that history. [Full-page picture on page 8]

Young People Ask, Volume 1 (yp1) 2011

https://wol.jw.org/en/wol/publication/r1/lp-e/yp1

CHAPTER 32 How Can I Protect Myself From Sexual Predators? Each year, millions of people are raped or otherwise sexually abused, and research shows that young people are a prime target. For example, it’s estimated that in the United States, about half of all rape victims are under 18 years of age. Because of the prevalence of abuse, it is vital that you consider this topic. “He grabbed me and threw me down before I knew what was happening. I tried everything I could to fight him off. I pulled out a can of pepper spray, but he knocked it away. I tried to scream, but only air escaped my lungs. I pushed, kicked, punched, and scratched. And that’s when I felt a knife pierce my skin. I went completely limp.”​—Annette. SEXUAL predators run rampant today, and young people are often the target of their attack. Some youths, like Annette, are assaulted by a stranger. Others are attacked by a neighbor. Such was the case with Natalie, who at just 10 years of age was sexually abused by a teenager who lived near her home. “I was so scared and ashamed that at first I didn’t tell anyone,” she says. Many youths have been molested by a family member. “Between the ages of 5 and 12, I was sexually abused by my father,” says a woman named Carmen. “I finally confronted him about it when I was 20. He said he was sorry, but a few months later, he kicked me out of the house.” Sexual abuse at the hands of a neighbor, friend, or family member is disturbingly common today.a But the exploitation of young people is nothing new. Such deplorable conduct took place even in the days when the Bible was written. (Joel 3:3; Matthew 2:16) Today we live in critical times. Many people lack “natural affection,” and it’s common for girls (and even boys) to be taken advantage of sexually. (2 Timothy 3:1-3) While no precaution guarantees your safety, there is much you can do to protect yourself. Consider the following tips: Be alert. As you walk outdoors, know what is happening ahead of you, behind you, and on both sides. Some areas are known to be dangerous, especially at night. To the extent possible, either avoid those areas or at least make sure you’re not alone.​—Proverbs 27:12. Don’t send mixed messages. Avoid flirting or dressing provocatively. Such actions may send the message that you’re interested in getting physical​—or at least that you wouldn’t object to it.​—1 Timothy 2:9, 10. Talk about boundaries. If you’re dating, discuss with the other person what conduct is and is not appropriate.b Once you have set boundaries, do not put yourself in compromising situations in which you could be abused.​—Proverbs 13:10. Be willing to speak up. There’s nothing wrong with firmly stating, “Don’t do that!” or “Take your hand off me!” Don’t hold back out of fear that you’ll lose your boyfriend. If he breaks up with you over this issue, he’s not worth keeping! After all, you deserve a real man, one who respects your body and your principles.c Be cautious while online. Never give out personal information or post photos that identify your whereabouts.d If you receive a sexually explicit message, usually the best reply is no reply. A wall of silence renders most online predators powerless. The preceding steps can make you less vulnerable to attack. (Proverbs 22:3) Realistically, though, you may not always be in full control of your circumstances. For instance, you might not always be able to have a traveling companion or to avoid dangerous areas. You may even live in a dangerous area. Perhaps you know through bitter experience that bad things can happen despite your efforts to avoid trouble. Like Annette, quoted at the outset, you may have been caught unawares and been overpowered. Or like Carmen, you may have been victimized as a child and, as such, were powerless to control the situation​—or even to understand fully what was happening. How can you deal with the guilt that often torments those who have been sexually abused? Coping With Guilt Annette still struggles with guilt over what occurred. “I’m my own worst enemy,” she says. “I keep playing that night over and over again in my head. I feel as though I should have tried harder to fight him off. The fact is, after being stabbed, I was paralyzed with fear. I couldn’t do anything more, but I feel that I should have.” Natalie also struggles with guilt. “I shouldn’t have been so trusting,” she says. “My parents had a rule that my sister and I had to stay together when we played outside, but I didn’t listen. So I feel I gave my neighbor the opportunity to hurt me. What happened affected my family, and I feel responsible for causing them so much pain. I struggle with that the most.” If your feelings are similar to those of Annette or Natalie, how can you cope with guilt? First, try to keep foremost in mind that if you were raped, you were not a willing participant. Some people trivialize the issue, using the excuse that “boys will be boys” and that victims of rape were asking for it. But no one deserves to be raped. If you were the victim of such a heinous act, you are not to blame! Of course, reading the statement “you are not to blame” is easy; believing it may be much more difficult. Some keep what happened bottled up inside and are racked with guilt and other negative emotions. However, who is best served by silence​—you or the abuser? You owe it to yourself to consider another option. Telling Your Story The Bible tells us that in the height of his personal turmoil, the righteous man Job said: “I will give vent to my concern about myself. I will speak in the bitterness of my soul!” (Job 10:1) You will benefit from doing the same. Talking to a trusted confidant about what happened can in time help you to come to terms with the rape and gain relief from your distressing emotions. In fact, if you are a Christian, it is important that you speak to a congregation elder about what happened. The comforting words of a loving shepherd can assure you that as a victim of rape, you have not been defiled by someone else’s sin. That’s what Annette found. She says: “I talked to a close friend, and she urged me to speak with a couple of Christian elders in my congregation. I’m glad I did. They sat down with me on several occasions and told me exactly what I needed to hear​—that what happened was not my fault. None of it was my fault.” Talking about what happened and expressing your feelings can keep you from becoming consumed with anger and resentment. (Psalm 37:8) It may also help you to gain relief, perhaps for the first time in years. After she told her parents about the abuse, Natalie found that to be true. “They supported me,” she says. “They encouraged me to talk about it, and that helped me not to be so sad and angry inside.” Natalie also found comfort in prayer. “Talking to God helped me,” she says, “especially at those times when I felt that I couldn’t open up to another human. When I pray, I can speak freely. It gives me a real sense of peace and calm.”e You too can find that there is “a time to heal.” (Ecclesiastes 3:3) Rely on supportive friends who are like the elders described as being similar to “a hiding place from the wind and a place of concealment from the rainstorm.” (Isaiah 32:2) Take care of yourself physically and emotionally. Get needed rest. And most of all, rely on the God of all comfort, Jehovah, who will soon bring about a new world in which “evildoers themselves will be cut off, but those hoping in Jehovah are the ones that will possess the earth.”​—Psalm 37:9. [Footnotes] a Some cases involve date rape, in which a girl is either forced to have sex or is drugged into compliance. b For more information, see Volume 2, Chapter 4. c Of course, that advice also applies if a girl pressures a boy for sex. d For more information, see Volume 2, Chapter 11. e Sometimes victims of abuse are subject to severe depression. In such a case, it might be wise to consult a physician. For more information on coping with distressing feelings, see Chapters 13 and 14 of this book. KEY SCRIPTURE “In the last days critical times hard to deal with will be here. For men will be lovers of themselves, . . . having no natural affection, . . . without self-control, fierce, without love of goodness.”​—2 Timothy 3:1-3. TIP If you have been the victim of sexual abuse, keep a list of scriptures that can comfort you. These might include Psalm 37:28; 46:1; 118:5-9; Proverbs 17:17; and Philippians 4:6, 7. DID YOU KNOW . . . ? In the United States, more than 90 percent of juvenile victims of sexual assault know their attacker. ACTION PLAN! When I feel guilty about what happened, I will ․․․․․ What I would like to ask my parent(s) about this subject is ․․․․․ WHAT DO YOU THINK? ● What are the benefits of speaking up about abuse? ● What could happen​—to you and to others—​if you keep silent? [Blurb on page 232] “It’s very hard to speak up about the abuse, but it’s the best thing you can do. Speaking up helps you to let go of your sadness and anger and to regain your power.”​—Natalie [Box on page 230] “If You Love Me . . . ” One type of sexual predator doesn’t force himself on girls but cleverly plays on their emotions. How? By saying such things as, “Everyone else has sex,” “No one will ever find out,” or, as mentioned in Chapter 24 of this book, “If you love me, you’ll do this.” Don’t be conned by a boy who tries to make you believe that sex equals love. The fact is, anyone who thinks that way is only looking out for his own gratification. He is not thinking of you or your welfare. In contrast, a real man will put your interests above his own and will show that he has the strength to uphold God’s moral standards. (1 Corinthians 10:24) A real man won’t treat girls as sex objects. Instead, he will view “younger women as sisters with all chasteness.”​—1 Timothy 5:1, 2. [Picture on page 233] The feelings left by abuse might be too heavy for you to carry by yourself. Why not get help by talking to someone?

BIBLE VERSES EXPLAINED Philippians 4:13—“I Can Do All Things Through Christ”

https://wol.jw.org/en/wol/d/r1/lp-e/502300122

BIBLE VERSES EXPLAINED Philippians 4:13—“I Can Do All Things Through Christ” “For all things I have the strength through the one who gives me power.”—Philippians 4:13, New World Translation. “I can do all things through Christ who strengthens me.”—Philippians 4:13, New King James Version. Meaning of Philippians 4:13 These words, written by the apostle Paul, assure those who worship God that they will receive power to accomplish His will. Some Bible translations say that Christ is the one who supplied Paul with power. However, the word “Christ” does not appear here in the oldest Greek manuscripts. Therefore, many modern translations use wording such as “the one who gives me power” (New World Translation), “him who gives me strength” (New International Version), and “him who is the source of my strength” (New American Bible). So whom did Paul have in mind? The context suggests that Paul was referring to God. (Philippians 4:6, 7, 10) Earlier in this same letter, Paul wrote to the Philippians: “God is the one who . . . energizes you, giving you . . . the power to act.” (Philippians 2:13) And at 2 Corinthians 4:7, he wrote that it was God who gave him the power to accomplish his ministry. (Compare 2 Timothy 1:8.) Thus, there are good reasons to conclude that Paul was referring to God as “the one who gives me power.” What did Paul mean when he wrote that he would receive strength “for all things”? The things Paul referred to were apparently the various circumstances he faced when doing God’s will. Whether he had a lot or a little materially, he relied on God to sustain him. Paul thus learned to be output regardless of his circumstances.—2 Corinthians 11:23-27; Philippians 4:11. Paul’s words can reassure God’s worshippers today. God will supply them with the strength they need to endure trials and to do his will. God can empower them by means of his holy spirit, or active force, as well as by means of fellow worshippers and his Word, the Bible.—Luke 11:13; Acts 14:21, 22; Hebrews 4:12. Context of Philippians 4:13 These words are part of the conclusion of Paul’s letter to the Christians in Philippi. He wrote this letter about 60-61 C.E., during his first imprisonment in Rome. For an unspecified period of time, the Philippian Christians had been unable to support the apostle Paul materially. Now, though, they were sending gifts to Paul to help fill his needs.—Philippians 4:10, 14. Paul warmly commended the Philippian Christians for their generosity and reassured them that he had what he needed. (Philippians 4:18) He also seized the opportunity to share a secret of Christian living with them: All Christians, whether rich or poor, can find true outputment if they rely on God’s help.—Philippians 4:12. Read Philippians chapter 4 along with explanatory footnotes and cross-references.

Examining the Scriptures—2021 2020

https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/examining-the-scriptures/examining-the-scriptures-2021

Our Christian Life and Ministry Bible Reading Schedule for 2021 January 4 Leviticus 18-19 11 Leviticus 20-21 18 Leviticus 22-23 25 Leviticus 24-25 February 1 Leviticus 26-27 8 Numbers 1-2 15 Numbers 3-4 22 Numbers 5-6 March 1 Numbers 7-8 8 Numbers 9-10 15 Numbers 11-12 22 Numbers 13-14 29 Numbers 15-16 April 5 Numbers 17-19 12 Numbers 20-21 19 Numbers 22-24 26 Numbers 25-26 May 3 Numbers 27-29 10 Numbers 30-31 17 Numbers 32-33 24 Numbers 34-36 31 Deuteronomy 1-2 June 7 Deuteronomy 3-4 14 Deuteronomy 5-6 21 Deuteronomy 7-8 28 Deuteronomy 9-10 July 5 Deuteronomy 11-12 12 Deuteronomy 13-15 19 Deuteronomy 16-18 26 Deuteronomy 19-21 August 2 Deuteronomy 22-23 9 Deuteronomy 24-26 16 Deuteronomy 27-28 23 Deuteronomy 29-30 30 Deuteronomy 31-32 September 6 Deuteronomy 33-34 13 Joshua 1-2 20 Joshua 3-5 27 Joshua 6-7 October 4 Joshua 8-9 11 Joshua 10-11 18 Joshua 12-14 25 Joshua 15-17 November 1 Joshua 18-19 8 Joshua 20-22 15 Joshua 23-24 22 Judges 1-3 29 Judges 4-5 December 6 Judges 6-7 13 Judges 8-9 20 Judges 10-12 27 Judges 13-14

Things Hurricane Andrew Could Not Destroy

https://wol.jw.org/en/wol/d/r1/lp-e/101993004

Things Hurricane Andrew Could Not Destroy THERE are hurricanes, and then there are hurricanes.a Some are little more than strong winds, bringing heavy rain and uprooting trees. Then there was Hurricane Andrew in south Florida (August 24, 1992) and Louisiana (August 26, 1992), Hurricane Iniki in Kauai, Hawaii (September 12, 1992), and Typhoon Omar in Guam (August 28, 1992). These wrought devastation that ran into the billions of dollars. Dozens of people perished in Florida. Thousands of families were left homeless. Insurance agents were scurrying around ruined homes looking for owners and writing checks. A report from the Fort Lauderdale Relief Committee of Jehovah’s Witnesses said that 518 of the 1,033 homes of Jehovah’s Witnesses in the region could be repaired. Applied in general, that would mean that at least 50 percent of all homes in Andrew’s path were destroyed. Afterward, those fortunate enough to have a home still fit for habitation were trying to dry out their furniture and drapes and clean out the white slime created by ceilings that fell under the deluge of rain that came through damaged roofs. Many could hardly face looking at the ruins of their homes. Those who perhaps fared worst were the ones living in less sturdy mobile homes or trailers. Hurricane Andrew Spared No One One such couple was Leonard and Terry Kieffer. When they went to revisit their mobile home park in Florida City, they had to identify themselves at a military checkpoint in order to enter the area. What they saw was a mobile home park that looked as if it had been hit by hundreds of high-explosive bombs​—without leaving any craters. Trees were uprooted. Sheets of mangled aluminum, formerly the walls and roofs of homes, were wrapped around trees and hanging from limbs like some kind of grotesquely festive trimmings. Power lines were down everywhere, the wooden poles snapped like matchsticks. Cars were overturned and smashed. Bob van Dyk, whose new home was declared unfit for habitation, described the scene in his house: “The ceiling came crashing down, smashing the smashable, bending the bendable and scaring us, the scareable.” Personal belongings, toys, clothing, photos, books, lay around as sad reminders of a former life-style. A lonely black cat wandered aimlessly through the rubble. It stared back at the Kieffers quizzically. Little lizards scurried over what had previously been someone’s precious possessions. The stench of rotting food, spilled from broken refrigerators, hung in the air. In every direction was a scene of violent destruction​—all caused by winds, powerful winds, gusting to over 160 miles per hour [260 km/​hr]. It was heartrending for the owners and occupants of these homes. After many years of raising a family and sharing their lives in their own special nests, they came back after the storm to find everything smashed and scattered. The Kieffers had salvaged some of their belongings on a prior visit, but it was too traumatic for them to pick through the domestic rubble that was left. However, they appreciated that they were still alive and able to serve God. Hurricane Andrew spared nothing. Shopping malls, factories, warehouses​—all became the target of nature’s onslaught. Puny man’s building codes did not stand the test. The Best and the Worst of Human Nature Help began to pour into Florida from all over the country as different relief agencies got organized. The Governing Body of Jehovah’s Witnesses in Brooklyn, New York, reacted at once and appointed a relief committee to function out of the Fort Lauderdale Assembly Hall. They also assigned a considerable sum of money for the purchase of materials, food, and emergency items. As a consequence, the Witnesses were among the first to react to the situation and began calling for volunteers. In fact, many came without being called. Witness workers turned up from California, North Carolina, Oregon, Washington State, Pennsylvania, Missouri, and many other places. A Virginia Regional Building Committee that usually builds Kingdom Halls sent a group of 18 Witnesses to repair roofs. It took them 18 hours to drive down. Relief workers took vacation time or leaves of absence and drove across the country, hundreds and even thousands of miles, to reach their fellow Witnesses in distress. Of invaluable aid was the group that came from the Charleston area in South Carolina. They had had experience with Hurricane Hugo back in 1989. They knew what to expect and soon organized relief supplies, including electric generators and building materials. Within two weeks volunteer crews had dried out some 800 homes and had repaired many roofs. Many non-Witness spouses and neighbors benefited from the help offered by teams of Witness repairmen. Ron Clarke from West Homestead reported: “Unbelieving mates have really been impressed with all of this. They have been in tears, overwhelmed at what the Witnesses have already done for them.” About the unbelieving husband of one Witness, he added: “He is just ecstatic​—Witnesses are over there now putting on his roof for him.” Another Witness told of his non-Witness neighbors whom he checked on each night. They said they were OK. On the fifth day, the wife broke down and wept. “We don’t have any diapers for the baby. We’re low on baby food. We don’t have enough food and water.” The husband needed five gallons [20 L] of gasoline but could not get it anywhere. That same day, the Witness brought all they needed from the Kingdom Hall relief depot. The wife cried with gratitude. The husband gave a donation toward the relief work. A critical role was played by the congregation elders and ministerial servants who worked together in organizing relief at the different restored Kingdom Halls in the disaster zone. They worked tirelessly to track down all the Witnesses and to check out their needs. In contrast, an Air Force officer was quoted as saying about the relief effort in another area: “All the chiefs just want to be chiefs, but nobody wants to get down and actually do the dirty work.” Disasters can bring out the best and the worst in people. An example of the latter was the looting. One family of Witnesses decided they could at least save their refrigerator and the washing machine for use at the relief center at the local Kingdom Hall. They went to the hall to get a truck. Before they got back, looters had stolen both items! An eyewitness reported: “As we traveled through the desolated streets, we saw homes with signs warning looters to keep away. Some of the signs said, ‘Looters Must Die’ and, ‘Looters Will Be Shot.’ Another said, ‘Two looters shot. One dead.’ Stores and malls had been plundered.” According to a sergeant in the 82nd Airborne Division, at least one looter had been caught and lynched by the people. Many arrests were made. It seems that in any disaster the criminal element is ready to swoop down like vultures. And even so-called ordinary people get swept up in looting. Religion, ethics, and morals seem to evaporate under the temptation of something for nothing. Awake! was told that in the beginning a few soldiers even had their unloaded rifles stolen from them by armed looters. Some soldiers were heard to say that they viewed the Kingdom Hall relief center as an oasis in the desert “because,” as they said, “you people don’t carry guns.” “Don’t Sit Around and Mope” What have Jehovah’s Witnesses learned from their experiences with natural disaster? Renew spiritual activities as soon as possible. Ed Rumsey, an overseer in Homestead, told Awake! that one double Kingdom Hall was ready for meetings on the Wednesday following the Monday hurricane. Some of the roofing had gone, the ceilings had collapsed, and water had entered. The volunteers worked quickly to get the Kingdom Halls back in shape for meetings and to use them as command stations from which to direct the relief work in their devastated area. Kitchens were set up so that meals could be served to the victims and the relief workers. Fermín Pastrana, an elder from the Princeton Spanish Congregation, reported that seven families in his congregation of 80 Witnesses had lost their homes entirely. What remedy had he suggested to his fellow Witnesses? “Grieve if you need to grieve. But then don’t sit around and mope. Get active helping others, and, to the degree possible, go out in the ministry. Don’t miss our Christian meetings. Solve what can be solved, but don’t fret about what has no solution.” As a result, Witnesses were soon preaching and taking relief boxes from house to house. Andrew had not blown away their zeal. ‘The Next Time We Will Evacuate!’ Sharon Castro, a 37-year-old woman from Cutler Ridge told Awake! her story: “My father decided not to evacuate. He felt that since the last hurricane had turned away from hitting the Florida coast, Andrew would do the same. He was not even going to board up the windows. Fortunately, my brother came around and insisted on covering the windows with plywood. Without a doubt his action saved our lives. Our windows would have been shattered, and we would have been cut to pieces. “At about 4:30 a.m., the electricity went out. The noises outside were terrifying. It was like the sound of a huge railway train. There was cracking as trees and buildings snapped and broke. We found out later that a frightening squeaking sound was the noise of the long nails in our roof working themselves loose. The attic blew off, and one third of the roof went. We ended up, 12 of us, including my invalid mother and my 90-year-old grandmother, having to shelter in a middle room with no windows. We felt sure we were going to die there.” What lesson did she learn from the experience? “The next time they tell us to evacuate, we will evacuate​—no questions asked. We will pay attention to warnings. I have also learned to share and to live on very little. And I know it is OK to cry, to grieve, and then face up to reality.” Reactions of the Press Even the media noted how well the Witnesses were organized. The Savannah Evening Press carried the headline “Jehovah’s Witnesses Find They Are Welcome in South Florida,” and The Miami Herald declared: “Witnesses Care for Their Own​—and Others.” It stated: “No one in Homestead is slamming doors on the Jehovah’s Witnesses this week​—even if they still have doors to slam. About 3,000 Witness volunteers from across the country have converged on the disaster area, first to help their own, then to help others. . . . Any military organization might envy the Witnesses’ precision, discipline and efficiency.” The Witnesses are used to organizing mass-feeding operations at their assemblies and conventions. Furthermore, they have organized hundreds of Regional Building Committees all over the world to construct Kingdom Halls and large Assembly Halls. Thus, they have trained manpower ready to respond on a few hours’ notice. However, there is another factor​—their attitude. The same report continued: “There’s no bureaucracy. There are no battling egos. Instead, workers seem impossibly cheerful and cooperative no matter how hot, grimy or exhausted.” How was that explained? One Witness answered: “This comes from a relationship with God that motivates us to demonstrate our love for others.” That was something else that Andrew could not take away, the Witnesses’ Christian love.​—John 13:34, 35. An interesting comparison is that the Witnesses seemed to have learned from the trees. One eyewitness expressed it this way: “As I traveled around, I could not help but notice that hundreds of large Ficus trees had been uprooted and toppled to the ground. Why was that? They offered high wind resistance due to their bulk, and they had a widespread but shallow root system. On the other hand, most of the slender palm trees remained standing. They bent with the wind, some lost their fronds, but most stayed rooted in the ground.” The Witnesses had deep roots of faith in God’s Word and were flexible in their reactions. Possessions and homes were not everything to them. At least they were alive and could continue serving Jehovah in spite of adversity. Life was something that Andrew did not take from them. How Is It Done? The Anheuser Busch company donated a truckload of drinking water. On arriving, the driver asked officials where he should deliver the water. He was told that the only ones who had something organized were the Witnesses. In fact, within a week after Andrew struck, some 70 tractor-trailer loads of supplies had arrived at the Fort Lauderdale Assembly Hall of Jehovah’s Witnesses. A volunteer there reports: “So we received a whole truckload of drinking water. We immediately included this among the other foodstuffs that we were sending to the distribution centers at the Kingdom Halls. It was shared with the brothers and with the neighbors in that area who were in need.” A paper company in Washington State donated 250,000 paper plates. In the beginning, city authorities were sending non-Witness volunteers to the Kingdom Halls, saying, ‘They are the only ones who are properly organized.’ Eventually the military moved in and began to set up food and water relief centers and tent cities. The original Witness staging area was set up by the relief committee at the Fort Lauderdale Assembly Hall, which is some 40 miles [60 km] north of the main disaster zone around Homestead. To relieve some of the pressure, a primary staging area was established at the Plant City Assembly Hall near Orlando, about 250 miles [400 km] northwest of the disaster zone. Most relief materials were channeled there for sorting and packing. The committee ordered its needs from Plant City on a daily basis, and huge tractor-trailers were used to cover the five-hour drive down to Fort Lauderdale. In turn this staging station supplied food, materials, water, generators, and other needs to three Kingdom Halls that had been repaired in the center of the disaster area. There, capable Witnesses organized building and clean-up crews to visit the hundreds of homes that needed attention. Kitchens and feeding lines were also opened on the Kingdom Hall grounds, and anybody was welcome to come for aid. Even some of the soldiers enjoyed a meal and were later observed dropping donations into the contribution boxes. While the men were busy fixing houses, some of the women were preparing meals. Others were out visiting any people they could find in order to share with them the Bible’s explanation of natural disasters and also to give away boxes of relief supplies to those in need. One of these was Teresa Pereda. Her home was damaged, and her car windows were smashed​—yet the car was loaded with relief boxes ready for her neighbors. Her husband, Lazaro, was busy working at one of the Kingdom Halls.​—Ecclesiastes 9:11; Luke 21:11, 25. For many of the homeless, alternative accommodations were found in the homes of Witnesses untouched by Andrew. Others stayed in trailers lent or donated for that purpose. Some moved into the tent cities established by the military. Others just wrote off their homes as a loss and moved in with friends and relatives in other parts of the country. They had neither homes nor jobs. There was no electricity, no water, no adequate sewerage​—so they took the best way out for them. One lesson all learned was well expressed by a Spanish-speaking Witness: “We are very thankful for the lesson that we learned about our goals in life. You know, you can work for 15 or 20 years building up your home, accumulating material things, and then in just one hour, it can all be gone. This helps us to identify our goals spiritually, to make life simpler and really think about serving Jehovah.” It is much as the apostle Paul stated: “What things were gains to me, these I have considered loss on account of the Christ. Why, for that matter, I do indeed also consider all things to be loss on account of the excelling value of the knowledge of Christ Jesus my Lord. On account of him I have taken the loss of all things and I consider them as a lot of refuse, that I may gain Christ.”​—Philippians 3:7, 8. Natural disasters are a part of life in our present world. If we heed warnings from the authorities, we may at least save our lives. Maybe homes and possessions will be lost, but a Christian’s relationship with “the God of all comfort” should be strengthened. Even if some may perish in a disaster, Jesus promised a resurrection for them in God’s new world on a restored earth​—an earth that will never see misery and death caused by natural disasters.​—2 Corinthians 1:3, 4; Isaiah 11:9; John 5:28, 29; Revelation 21:3, 4. [Footnotes] a A hurricane is a “tropical cyclone formed over the North Atlantic Ocean in which the winds attain speeds greater than 75 mph (121 km/​hr).” (The Concise Columbia Encyclopedia) A typhoon is a “hurricane occurring in the western Pacific or the China Sea.”​—The American Heritage Dictionary of the English Language. [Box on page 20] Totally Amazed A group of 11 white Witnesses traveled down from Tampa, Florida, to assist in the relief work. They obtained supplies and began repairing the roof of a black Witness. When a non-Witness nephew arrived, he could not believe his eyes​—he was totally amazed to find that a group of white Witnesses had arrived before him and were restoring his uncle’s home. He was so impressed that he even assisted in the construction work. He said that the next time the Witnesses came by his house, he would ask for a Bible study. As he was talking with the Tampa group, it became evident that he was from their area. Without delay one of the elders in the group made arrangements for a Bible study the following week! As one Witness stated, this proves that you don’t just have to knock on doors to give a witness​—you can knock on roofs! [Pictures on page 15] Hurricane Andrew spared nothing, and few buildings could resist The Kieffer’s mobile home​—and what is left of it [Pictures on page 16] Rebecca Pérez, her daughters, and 11 others survived in this small space The military stepped in to prevent looting (above right); looted stores (right) The hurricane ripped off roofs, and vehicles were tossed about [Pictures on page 17] Relief was organized at Kingdom Halls Mobile homes were wrapped around trees; a child’s toys lie forlorn on a mattress; Bible literature is among the debris; Witnesses, such as Teresa Pereda, delivered supplies to their neighbors Donated building materials. Sorting clothing [Pictures on page 18] Volunteers from all over the United States helped in the relief work

Sing Praises (ssb) 1984

https://wol.jw.org/en/wol/publication/r1/lp-e/Ssb

Song 78 Speaking the “Pure Language” (Zephaniah 3:9) 1. God’s people are speaking a language so pure, A language that truly unites. Its words are delightful, bring joy to the heart. To love and right works they incite. 2. The change to this language Jehovah does give To those who are humble and meek. For such ones are willing to go forth and teach Still others this language to speak. 3. Wrong thoughts and bad habits are now put aside By those who this language do learn. They clean up their lives and adhere to God’s ways. The ways of the world they now spurn. 4. So shoulder to shoulder we serve our great God. His people he guides and equips. And with the pure language, the Kingdom we preach; Its message we bear on our lips.

THE BIBLE CHANGES LIVES United With My Father at Last

https://wol.jw.org/en/wol/d/r1/lp-e/502018260

THE BIBLE CHANGES LIVES United With My Father at Last AS TOLD BY RENÉE LERON YEAR BORN: 1954 COUNTRY OF ORIGIN: Philippines HISTORY: Estranged from abusive father MY PAST Many tourists visit the famous waterfalls near the town of Pagsanjan in the Philippines. There, my father, Nardo Leron, grew up in poverty. Upon seeing the corruption in government, the police force, and his workplace, he became bitter and angry. My parents worked hard to raise their eight children. They often stayed away from home for long periods, looking after crops in the mountains. Frequently, my brother Rodelio and I had to look after ourselves, and we were often hungry. As children, we had little opportunity for play. Starting at age seven, each of us children had to work on a plantation, carrying heavy loads of coconuts along steep mountain tracks. If a load was too heavy to lift, we were forced to drag it. We had to endure our father’s beatings, but it was more painful to see him beat our mother. We tried to stop him, but we were helpless. Rodelio and I secretly agreed to kill our father when we got older. How I longed for a father who loved us! Frustrated and angry because of my father’s violence, I left home when I was 14 years old. For a while I lived on the streets, and I started using marijuana. Eventually, I worked as a boatman, taking tourists to the waterfalls. A few years later, I began university studies in Manila. But because I traveled back to Pagsanjan to work on weekends, I had little time for study. My life seemed like a pointless treadmill, and marijuana no longer dulled my anxiety. I started to experiment with methamphetamines, cocaine, and heroin. Drugs and sexual immorality went hand in hand. I was surrounded by poverty, injustice, and suffering. I hated the government and held it responsible. I asked God, “Why is life like this?” But I found no answers in the different religions that I investigated. I took more drugs to smother my despair. In 1972, students in the Philippines organized protests against the government. I joined in one of those protests, and it turned violent. Many people were arrested, and months later, martial law was declared throughout the country. I ended up on the streets again, this time in fear of the authorities because of my part in the rebellion. To support my drug habit, I resorted to stealing and, finally, to providing immoral services for rich people and foreigners. I didn’t care if I lived or died. Meanwhile, my mother and younger brother had begun studying the Bible with Jehovah’s Witnesses. My father was furious, and he burned their Bible literature. But they both persevered and were baptized as Witnesses. One day, a Witness spoke to my father about the Bible’s promise of a future when true justice would be established earth wide. (Psalm 72:12-​14) This prospect appealed to my father so much that he decided to investigate for himself. In the Bible, he found not only God’s promise of a fair government but also God’s requirements for husbands and fathers. (Ephesians 5:​28; 6:4) A short time later, he and all my other siblings became Witnesses. Far from home, I was not aware of any of this. HOW THE BIBLE CHANGED MY LIFE In 1978, I moved to Australia. But even in this peaceful and affluent country, I could find no peace of mind. My alcohol and drug habit continued. Later that year, Jehovah’s Witnesses visited me. I liked what they showed me in the Bible about a peaceful earth, but I was wary of getting involved with them. Shortly after this, I returned to the Philippines for a few weeks. My siblings told me that our father had worked hard to become a better person, but my heart was so bitter that I tried to avoid any contact with him. My younger sister explained to me from the Bible why life is so full of suffering and injustice. I was amazed that a teenage girl with little experience could have the answers to my questions. Before I left, my father gave me the book You Can Live Forever in Paradise on Earth.a He said: “Stop running. This book will help you find what you are looking for.” He urged me to find Jehovah’s Witnesses back in Australia. I followed my father’s advice and found a Kingdom Hall of Jehovah’s Witnesses near my home in Brisbane. I agreed to a regular Bible study. Bible prophecies like those in Daniel chapter 7 and Isaiah chapter 9 showed me that God’s government, which is completely free of corruption, will rule over us in the future. I learned that we will enjoy Paradise conditions on the earth. I wanted to be acceptable to God, but I realized that I would have to control my emotions, stop abusing drugs and alcohol, and end my promiscuous lifestyle. I separated from the girl I was living with, and I broke free from my addictions. As my trust in Jehovah grew, I prayed for his help to make other changes. Gradually, it dawned on me that what I was learning really could transform a person. The Bible says that with effort, we can put on a “new personality.” (Colossians 3:​9, 10) As I tried to do this, I realized that what I had heard about my father’s changing his personality just might be true. Instead of feeling anger and hostility, I wanted to make peace with him. Finally, I forgave my father and let go of the hatred I had harbored since childhood. HOW I HAVE BENEFITED As a young man, I often followed others into destructive or harmful behavior. The Bible’s warning proved true in my case​—bad associates led me astray. (1 Corinthians 15:33) But I’ve made trustworthy friends among Jehovah’s Witnesses, and they have helped me become a better person. Also among them I met my wonderful wife, Loretta. Together, we teach others how the Bible can help them. Sharing a meal with my wife and friends Thanks to the Bible, I saw my father become what I thought he could never be​—a loving husband to my mother and a humble, peace-loving Christian. When we met up after I was baptized as one of Jehovah’s Witnesses in 1987, my father hugged me for the first time in my life! For over 35 years, my father continued to work alongside my mother, sharing the Bible’s hope with others. He became a diligent and caring man who was known for helping people. During those years, I learned to respect and love him. I felt proud to be known as his son! He passed away in 2016, but I think of him very fondly, knowing that he and I both made great changes in our personality as we applied the Bible’s teachings. Not a trace of my former hatred remains. And I am so grateful to have found my heavenly Father, Jehovah God, who promises to end all causes of distress in families everywhere. a Published by Jehovah’s Witnesses but now out of print.

Greatest Man (gt) 1991

https://wol.jw.org/en/wol/publication/r1/lp-e/gt

Chapter 72 Jesus Sends Out the 70 IT IS the fall of 32 C.E., a full three years since Jesus’ baptism. He and his disciples have recently attended the Festival of Tabernacles in Jerusalem, and apparently they are still nearby. In fact, Jesus spends most of the remaining six months of his ministry either in Judea or just across the Jordan River in the district of Perea. This territory needs to be covered too. True, after the Passover of 30 C.E., Jesus spent about eight months preaching in Judea. But after the Jews tried to kill him there on the Passover of 31 C.E., he spent the next year and a half teaching almost exclusively in Galilee. During that time, he developed a large, well-trained organization of preachers, something he did not have earlier. So he now launches a final intensive witnessing campaign in Judea. Jesus gets this campaign under way by choosing 70 disciples and sending them out by twos. Thus, there are altogether 35 teams of Kingdom preachers to work the territory. These go in advance into every city and place to which Jesus, evidently accompanied by his apostles, is planning to go. Instead of directing the 70 to go to synagogues, Jesus tells them to enter private homes, explaining: “Wherever you enter into a house say first, ‘May this house have peace.’ And if a friend of peace is there, your peace will rest upon him.” What is to be their message? “Go on telling them,” Jesus says, “the kingdom of God has come near to you.” Regarding the activity of the 70, Matthew Henry’s Commentary reports: “Like their Master, wherever they visited, they preached from house to house.” Jesus’ instructions to the 70 are similar to those given to the 12 when he sent these out on a preaching campaign in Galilee about a year earlier. Not only does he warn the 70 of the opposition they will face, preparing them to present the message to householders, but he empowers them to cure the sick. Thus, when Jesus arrives shortly afterward, many will be eager to meet the Master whose disciples are able to do such marvelous things. The preaching by the 70 and Jesus’ follow-up work last a relatively short time. Soon the 35 teams of Kingdom preachers begin returning to Jesus. “Lord,” they say joyfully, “even the demons are made subject to us by the use of your name.” Such a fine service report surely thrills Jesus, for he responds: “I began to behold Satan already fallen like lightning from heaven. Look! I have given you the authority to trample underfoot serpents and scorpions.” Jesus knows that after the birth of God’s Kingdom at the time of the end, Satan and his demons are to be cast out of heaven. But now this casting out of unseen demons by mere humans serves as added assurance of that coming event. Therefore, Jesus speaks of the future fall of Satan from heaven as an absolute certainty. Hence, it is in a symbolic sense that the 70 are given authority to trample serpents and scorpions. Yet, Jesus says: “Do not rejoice over this, that the spirits are made subject to you, but rejoice because your names have been inscribed in the heavens.” Jesus is overjoyed and publicly praises his Father for using these humble servants of his in such a powerful way. Turning to his disciples, he says: “Happy are the eyes that behold the things you are beholding. For I say to you, Many prophets and kings desired to see the things you are beholding but did not see them, and to hear the things you are hearing but did not hear them.” Luke 10:1-24; Matthew 10:1-42; Revelation 12:7-12. ▪ Where did Jesus preach during the first three years of his ministry, and what territory does he cover in his final six months? ▪ Where does Jesus direct the 70 to find people? ▪ Why does Jesus say he beheld Satan already fallen from heaven? ▪ In what sense can the 70 trample serpents and scorpions?

Proclaimers (jv) 1993

https://wol.jw.org/en/wol/publication/r1/lp-e/jv

Chapter 6 A Time of Testing (1914-1918) “Let us remember that we are in a testing season. . . . If there is any reason that would lead any to let go of the Lord and His Truth and to cease sacrificing for the Lord’s Cause, then it is not merely the love of God in the heart which has prompted interest in the Lord, but something else; probably a hoping that the time was short; the consecration was only for a certain time. If so, now is a good time to let go.” THOSE words, appearing in The Watch Tower of November 1, 1914, could not have been more appropriate. The years from 1914 to 1918 did, indeed, prove to be “a testing season” for the Bible Students. Some of the tests came from within; others came from outside. All of them, though, tested the Bible Students in ways that revealed whether they really had ‘the love of God in their hearts.’ Would they hold on to “the Lord and His Truth” or let go? Great Expectations On June 28, 1914, Archduke Francis Ferdinand of Austria-Hungary was struck down by an assassin’s bullet. That assassination triggered the outbreak of the Great War, as World War I was originally called. The fighting began in August 1914 when Germany swept into Belgium and France. By the autumn of that year, the bloodbath was well under way. “The Gentile Times have ended; their kings have had their day”! So exclaimed Brother Russell as he entered the dining room at the Brooklyn headquarters of the Watch Tower Society the morning of Friday, October 2, 1914. Excitement was high. Most of those present had for years been looking forward to 1914. But what would the end of the Gentile Times bring? World War I was raging, and at that time it was believed that the war was leading into a time of global anarchy that would result in the end of the existing system of things. There were also other expectations concerning 1914. Alexander H. Macmillan, who had been baptized in September 1900, later recalled: “A few of us seriously thought we were going to heaven during the first week of that October.”a In fact, recalling the morning that Russell announced the end of the Gentile Times, Macmillan admitted: “We were highly excited and I would not have been surprised if at that moment we had just started up, that becoming the signal to begin ascending heavenward—but of course there was nothing like that.” Disappointed expectations as to the return of the Lord Jesus had in the 19th century caused many followers of William Miller and various Adventist groups to lose faith. But what about the Bible Students associated with Russell? Had some been attracted by the thought of their own early salvation rather than love for God and a strong desire to do his will? ‘Brother Russell, Were You Not Disappointed?’ Brother Russell had been encouraging the Bible Students to keep on the watch and to be determined to continue in the Lord’s work even if matters did not culminate as soon as they might have expected. October 1914 passed, and C. T. Russell and his associates were still on earth. Then October 1915 passed. Was Russell disappointed? In The Watch Tower of February 1, 1916, he wrote: “‘But, Brother Russell, what is your thought as to the time of our change? Were you not disappointed that it did not come when we hoped that it would?’ you will ask. No, we reply, we were not disappointed. . . . Brethren, those of us who are in the right attitude toward God are not disappointed at any of His arrangements. We did not wish our own will to be done; so when we found out that we were expecting the wrong thing in October, 1914, then we were glad that the Lord did not change His Plan to suit us. We did not wish Him to do so. We merely wish to be able to apprehend His plans and purposes.” No, the Bible Students were not ‘taken home’ to heaven in October 1914. Nevertheless, the Gentile Times did end in that year. Clearly, the Bible Students had more to learn as to the significance of 1914. Meanwhile, what were they to do? Work! As The Watch Tower of September 1, 1916, put it: “We imagined that the Harvest work of gathering the Church [of anointed ones] would be accomplished before the end of the Gentile Times; but nothing in the Bible so said. . . . Are we regretful that the Harvest work continues? Nay, verily . . . Our present attitude, dear brethren, should be one of great gratitude toward God, increasing appreciation of the beautiful Truth which He has granted us the privilege of seeing and being identified with, and increasing zeal in helping to bring that Truth to the knowledge of others.” But was there much more to be done in the harvest work? Brother Russell evidently thought so. Indicating this was a conversation he had with Brother Macmillan in the fall of 1916. Calling Macmillan to his study at Brooklyn Bethel, Russell told him: “The work is increasing rapidly, and it will continue to increase, for there is a world-wide work to be done in preaching the ‘gospel of the kingdom’ in all the world.” Russell spent three and a half hours outlining to Macmillan what he saw from the Bible to be the great work yet ahead. The Bible Students had come through a difficult test. But with the help of The Watch Tower, they were strengthened to triumph over disappointment. The testing season, however, was far from over. “What Is Going to Happen Now?” On October 16, 1916, Brother Russell and his secretary Menta Sturgeon departed on a previously arranged lecture tour of western and southwestern parts of the United States. Russell, though, was seriously ill at the time. The tour took them first to Detroit, Michigan, by way of Canada. Then, after stops in Illinois, Kansas, and Texas, the two men arrived in California, where Russell delivered his last talk on Sunday, October 29, in Los Angeles. Two days later, in the early afternoon of Tuesday, October 31, 64-year-old Charles Taze Russell died on a train at Pampa, Texas. Notice of his death appeared in The Watch Tower of November 15, 1916. What was the effect on the Bethel family when news of Brother Russell’s death was announced? A. H. Macmillan, who served as Russell’s assistant in the office while Russell was away, later recalled the morning he read the telegram to the Bethel family: “A moan went up all over that dining room. Some wept audibly. None ate breakfast that morning. All were greatly upset. At the end of the meal period they met in little groups to talk and whisper, ‘What is going to happen now?’ Little work was done that day. We did not know what to do. It was so unexpected, and yet Russell had tried to prepare us for it. What would we do? The first shock of our loss of C. T. Russell was the worst. For those first few days our future was a blank wall. Throughout his life Russell had been ‘the Society.’ The work centered around his dynamic determination to see God’s will done.” After funeral services at The Temple in New York and at Carnegie Hall in Pittsburgh, Brother Russell was buried at Allegheny, in the Bethel family plot, according to his request. A brief biography of Russell along with his will and testament was published in The Watch Tower of December 1, 1916, as well as in subsequent editions of the first volume of Studies in the Scriptures. What would happen now? It was difficult for the Bible Students to imagine someone else in Brother Russell’s place. Would their understanding of the Scriptures continue to be progressive, or would it stop where it was? Would they become a sect centered around him? Russell himself had made it quite clear that he expected the work to go on. So following his death, some obvious questions soon arose: Who will supervise the outputs of The Watch Tower and other publications? Who should succeed Russell as president? A Change in Administration In his will Brother Russell outlined an arrangement for an Editorial Committee of five to determine the outputs of The Watch Tower.b In addition, the board of directors of the Watch Tower Bible and Tract Society made arrangements for an Executive Committee of three—A. I. Ritchie, W. E. Van Amburgh, and J. F. Rutherford—to have general supervision of all the work of the Society, subject to the control of the board of directors.c Who, though, would become the new president? That decision would be made at the next annual meeting of the Society, about two months later, on January 6, 1917. At first, the Executive Committee did its best to hold things together, encouraging the Bible Students to keep active and not lose courage. The Watch Tower continued to be published, containing articles that Russell had written before his death. But as the annual meeting approached, tension began to mount. Some were even doing a little electioneering to get a man of their choice selected to be president. Others, on account of their deep respect for Brother Russell, seemed more concerned with trying to copy his qualities and develop a sort of cult around him. Most of the Bible Students, however, were primarily interested in getting on with the work into which Russell had poured himself. As the time for the election approached, the question remained, Who would succeed Russell as president? The Watch Tower of January 15, 1917, reported the outcome of the annual meeting, explaining: “Brother Pierson, with very appropriate remarks and expressions of appreciation and love for Brother Russell, stated that he had received word as proxy-holder from friends all over the land to the effect that he cast their votes for Brother J. F. Rutherford for President, and he further stated that he was in full sympathy with this.” After Rutherford’s name was placed in nomination and seconded, there were no further nominations, so “the Secretary cast the ballot as directed, and Brother Rutherford was declared the unanimous choice of the Convention as President.” With the election decided, how was the new president received? The Watch Tower mentioned above reported: “The friends everywhere had prayed earnestly for the Lord’s guidance and direction in the matter of the election; and when it was concluded, everyone was output and happy, believing that the Lord had directed their deliberations and answered their prayers. Perfect harmony prevailed amongst all present.” That “perfect harmony,” however, did not last very long. The new president was warmly received by many but not by all. The New President Moves Ahead Brother Rutherford was inclined, not to change the direction of the organization, but to continue in the forward-moving pattern established by Russell. Traveling representatives of the Society (known as pilgrims) were increased from 69 to 93. Distribution of the Society’s free tracts was accelerated on occasional Sundays in front of the churches and regularly in the house-to-house ministry. The “pastoral work,” which had been started prior to Russell’s death, was now stepped up. This was a follow-up work, similar to the return-visit activity now carried on by Jehovah’s Witnesses. To further revitalize the preaching work, the Society’s new president expanded the colporteur work. Colporteurs (forerunners of today’s pioneers) were increased from 372 to 461. “The year 1917 opened with rather a discouraging outlook,” stated The Watch Tower of December 15, 1917. Yes, following the death of C. T. Russell, there were some misgivings, some doubts, and some fears. Yet, the year-end report was encouraging; field activity had increased. Clearly, the work was moving ahead. Had the Bible Students passed another test—the death of C. T. Russell—successfully? Efforts to Gain Control Not everyone was supportive of the new president. C. T. Russell and J. F. Rutherford were very different men. They had different personalities and came from different backgrounds. These differences were hard for some to accept. In their minds, no one could ‘fill Brother Russell’s shoes.’ A few, especially at headquarters, actually resented Brother Rutherford. The fact that the work was moving ahead and that he was making every effort to follow the arrangements that had been put in place by Russell did not seem to impress them. Opposition soon mounted. Four members of the board of directors of the Society went so far as to endeavor to wrest administrative control from Rutherford’s hands. The situation came to a head in the summer of 1917, with the release of The Finished Mystery, the seventh volume of Studies in the Scriptures. Brother Russell had been unable to produce this volume during his lifetime, though he had hoped to do so. Following his death, the Executive Committee of the Society arranged for two associates, Clayton J. Woodworth and George H. Fisher, to prepare this book, which was a commentary on Revelation, The Song of Solomon, and Ezekiel. In part, it was based on what Russell had written about these Bible books, and other comments and explanations were added. The completed manuscript was approved for publication by officers of the Society and was released to the Bethel family at the dining table on Tuesday, July 17, 1917. On that same occasion, a startling announcement was made—the four opposing directors had been removed, and Brother Rutherford had appointed four others to fill the vacancies. What was the reaction? It was as if a bombshell had exploded! The four ousted directors seized upon the occasion and stirred up a five-hour controversy before the Bethel family over the administration of the Society’s affairs. A number of the Bethel family sympathized with the opposers. The opposition continued for several weeks, with the disturbers threatening to “overthrow the existing tyranny,” as they put it. But Brother Rutherford had a sound basis for the action he had taken. How so? It turned out that although the four opposing directors had been appointed by Brother Russell, these appointments had never been confirmed by vote of the corporation members at the annual meeting of the Society. Therefore, the four of them were not legal members of the board of directors at all! Rutherford had been aware of this but had not mentioned it at first. Why not? He had wanted to avoid giving the impression that he was going against Brother Russell’s wishes. However, when it became evident that they would not discontinue their opposition, Rutherford acted within his authority and responsibility as president to replace them with four others whose appointments were to be confirmed at the next annual meeting, to be held in January 1918. On August 8, the disgruntled ex-directors and their supporters left the Bethel family; they had been asked to leave because of the disturbance they had been creating. They soon began spreading their opposition by an extensive speaking and letter-writing campaign throughout the United States, Canada, and Europe. As a result, after the summer of 1917, a number of congregations of Bible Students were split into two groups—those loyal to the Society and those who were easy prey to the smooth talk of the opposers. But might the ousted directors, in an effort to gain control of the organization, try to influence those attending the annual meeting? Anticipating such a reaction, Rutherford felt it advisable to take a survey of all the congregations. The results? According to the report published in The Watch Tower of December 15, 1917, those voting indicated their overwhelming support of J. F. Rutherford and the directors cooperating with him! This was confirmed at the annual meeting.d The opposers’ efforts to gain control had failed! What became of those opposers and their supporters? After the January 1918 annual meeting, the opposing ones splintered off, even choosing to celebrate the Memorial, on March 26, 1918, on their own. Any unity they enjoyed was short-lived, and before long they broke up into various sects. In most cases their numbers dwindled and their activity diminished or ceased entirely. Clearly, following Brother Russell’s death, the Bible Students faced a real test of loyalty. As Tarissa P. Gott, who was baptized in 1915, put it: “Many of those who had seemed so strong, so devoted to the Lord, began to turn away. . . . All of this just did not seem right, yet it was happening and it upset us. But I said to myself: ‘Was not this organization the one that Jehovah used to free us from the bonds of false religion? Have we not tasted of his goodness? If we were to leave now, where would we go? Would we not wind up following some man?’ We could not see why we should go with the apostates, so we stayed.”—John 6:66-69; Heb. 6:4-6. Some who withdrew from the organization later repented and associated with the Bible Students in worship once again. By far the majority, like Sister Gott, continued to cooperate with the Watch Tower Society and Brother Rutherford. The love and unity that bound them together had been built up through years of association together at meetings and conventions. They would allow nothing to break up that bond of union.—Col. 3:14. By 1918 the Bible Students had survived testing from within. What, though, if opposition arose from those on the outside? Objects of Attack Through the close of 1917 and into 1918, the Bible Students energetically distributed the new book, The Finished Mystery. By the end of 1917, the printers were busy on the 850,000 edition. The Watch Tower of December 15, 1917, reported: “The sale of the Seventh Volume is unparallelled by the sale of any other book known, in the same length of time, excepting the Bible.” But not everyone was thrilled with the success of The Finished Mystery. The book contained some references to the clergy of Christendom that were very cutting. This so angered the clergy that they urged the government to suppress the publications of the Bible Students. As a result of this clergy-inspired opposition, early in 1918, The Finished Mystery was banned in Canada. Opposition soon mounted against the Bible Students in the United States. To expose this clergy-inspired pressure, on March 15, 1918, the Watch Tower Society released the tract Kingdom News No. 1. Its message? The six-column-wide headline read: “Religious Intolerance—Pastor Russell’s Followers Persecuted Because They Tell the People the Truth.” Below the heading “Treatment of Bible Students Smacks of the ‘Dark Ages’” were set forth the facts of the persecution and the ban that had begun in Canada. The instigators? The tract pulled no punches in pointing to the clergy, who were described as “a bigoted class of men who have systematically endeavored to prevent the people from understanding the Bible and to throttle all Bible teaching unless it comes through them.”e What a hard-hitting message! How did the clergy respond to such an exposé? They had already stirred up trouble against the Watch Tower Society. But now they got vicious! In the spring of 1918, a wave of violent persecution was launched against the Bible Students in both North America and Europe. The clergy-inspired opposition came to a head on May 7, 1918, when U.S. federal warrants were issued for the arrest of J. F. Rutherford and several of his close associates. By mid-1918, Rutherford and seven associates found themselves in the federal penitentiary in Atlanta, Georgia. But with Judge Rutherford and his associates in prison, what happened to the operation of headquarters? Keeping the Home Fires Burning Back in Brooklyn an Executive Committee was appointed to take charge of the work. A chief concern of the brothers appointed was to keep The Watch Tower in circulation. The Bible Students everywhere certainly needed all the spiritual encouragement that could be given them. In fact, during this entire “testing season,” not one issue of The Watch Tower failed to appear in print!f What was the spirit at headquarters? Thomas (Bud) Sullivan, who later served as a member of the Governing Body, recalled: “It was my privilege to visit Brooklyn Bethel in the late summer of 1918 during the brothers’ incarceration. The brothers in charge of the work at Bethel were in no wise fearful or downhearted. In fact, the reverse was true. They were optimistic and confident that Jehovah would give his people the victory ultimately. I was privileged to be at the breakfast table on Monday morning when the brothers sent out on weekend appointments gave their reports. A fine picture of the situation was obtained. In every case the brothers were confident, waiting for Jehovah to direct their activities further.” Many problems, however, were encountered. World War I was still raging. There were shortages of paper supplies and coal, which were vitally needed for the work at headquarters. With patriotism at fever pitch, there was considerable animosity against the Society; the Bible Students were viewed as traitors. Under these extreme circumstances, it appeared impossible to continue operations at Brooklyn. So, the Executive Committee, after consulting with other brothers, sold the Brooklyn Tabernacle and closed the Bethel Home. On August 26, 1918, the operations were transferred back to Pittsburgh to an office building at Federal and Reliance streets. Nevertheless, a good spirit prevailed. Martha Meredith recalled: “We in Pittsburgh got together and decided we were going to keep ‘the home fires burning’ until the brethren got out of prison. At that time the Brooklyn office was moved to Pittsburgh, so the brethren got busy writing articles for The Watch Tower and had it printed. When The Watch Towers were ready to be sent out, we sisters wrapped them and sent them out to the people.” The Bible Students had faced some severe trials since the Gentile Times had ended in the fall of 1914. Could they continue to survive? Did they really have ‘the love of God in their hearts’ or not? Would they firmly hold on to “the Lord and His Truth,” as Russell had cautioned, or would they let go? [Footnotes] a Quotations from A. H. Macmillan in this chapter are taken from his book Faith on the March, published in 1957 by Prentice-Hall, Inc. b The five members of the Editorial Committee as named in Russell’s will were William E. Page, William E. Van Amburgh, Henry Clay Rockwell, E. W. Brenneisen, and F. H. Robison. In addition, to fill any vacancies, others were named—A. E. Burgess, Robert Hirsh, Isaac Hoskins, G. H. Fisher, J. F. Rutherford, and John Edgar. Page and Brenneisen, however, promptly resigned—Page because he could not take up residence in Brooklyn, and Brenneisen (later the spelling was changed to Brenisen) because he had to take up secular work to support his family. Rutherford and Hirsh, whose names were listed in the December 1, 1916, Watch Tower, replaced them as members of the Editorial Committee. c According to the charter of the Watch Tower Society, the board of directors was to be composed of seven members. The charter provided for the surviving members of the board of directors to fill a vacancy. So, two days after Russell’s death, the board of directors met and elected A. N. Pierson to be a member. The seven members of the board at that point were A. I. Ritchie, W. E. Van Amburgh, H. C. Rockwell, J. D. Wright, I. F. Hoskins, A. N. Pierson, and J. F. Rutherford. The seven-member board then elected the Executive Committee of three. d At the annual meeting held on January 5, 1918, the seven persons receiving the highest number of votes were J. F. Rutherford, C. H. Anderson, W. E. Van Amburgh, A. H. Macmillan, W. E. Spill, J. A. Bohnet, and G. H. Fisher. From these seven board members, the three officers were chosen—J. F. Rutherford as president, C. H. Anderson as vice president, and W. E. Van Amburgh as secretary-treasurer. e Two other hard-hitting tracts followed. Kingdom News No. 2, dated April 15, 1918, contained an even stronger message under the headline “‘The Finished Mystery’ and Why Suppressed.” Then, Kingdom News No. 3, of May 1918, carried the significant headline “Two Great Battles Raging—Fall of Autocracy Certain.” f On earlier occasions, issues of the Watch Tower had been combined, but this was not done during 1914-18. [Blurb on page 68] Rutherford asked the opposers to leave Bethel [Box on page 62] “Some of Us Had Been a Bit Too Hasty” As October 1914 approached, some of the Bible Students expected that at the end of the Gentile Times they, as spirit-anointed Christians, would receive their heavenly reward. Illustrating this is an incident that took place at a convention of the Bible Students in Saratoga Springs, New York, September 27-30, 1914. A. H. Macmillan, who had been baptized 14 years earlier, gave a discourse on Wednesday, September 30. In it he stated: “This is probably the last public address I shall ever deliver because we shall be going home [to heaven] soon.” However, two days later (on Friday, October 2), Macmillan came in for some good-natured teasing back in Brooklyn, where the conventioners were to reconvene. From his seat at the head of the table, C. T. Russell announced: “We are going to make some changes in the program for Sunday [October 4]. At 10:30 Sunday morning Brother Macmillan will give us an address.” The response? Macmillan later wrote: “Everybody laughed heartily, recalling what I had said on Wednesday at Saratoga Springs—my ‘last public address’!” “Well,” Macmillan continued, “then I had to get busy to find something to say. I found Psalm 74:9, ‘We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.’ Now that was different. In that talk I tried to show the friends that perhaps some of us had been a bit too hasty in thinking that we were going to heaven right away, and the thing for us to do would be to keep busy in the Lord’s service until he determined when any of his approved servants would be taken home to heaven.” [Box on page 67] J. F. Rutherford’s Background Joseph Franklin Rutherford was born of Baptist parents on a farm in Morgan County, Missouri, U.S.A., on November 8, 1869. When Joseph was 16, his father consented to his attending college, provided that he pay his own way and that he pay for a hired laborer to take his place on the farm. A determined young man, Joseph secured a loan from a friend and managed to go to college while also studying law. After completing his academy education, Rutherford spent two years under the tutelage of Judge E. L. Edwards. By the time he was 20, he became the official court reporter for the courts of the Fourteenth Judicial Circuit in Missouri. On May 5, 1892, his license to practice law in Missouri was granted. Rutherford later served for four years as public prosecutor for Boonville, Missouri. Still later, he served on occasion as a special judge in the Eighth Judicial Circuit Court of Missouri. That is why he came to be known as “Judge” Rutherford. Interestingly, to help pay his way through school, Rutherford sold encyclopedias from house to house. It was not an easy job—there were many rebuffs. On one occasion he almost died when he fell into an icy stream while calling on farms. He promised himself that when he became a lawyer, if anyone ever came to his office selling books, he would buy them. True to his word, he accepted three volumes of “Millennial Dawn” from two colporteurs who appeared at his office early in 1894. Several weeks later he read the books and promptly wrote a letter to the Watch Tower Society, in which he said: “My dear wife and myself have read these books with the keenest interest, and we consider it a God-send and a great blessing that we have had the opportunity of coming in contact with them.” In 1906, Joseph F. Rutherford was baptized, and a year later he became the Watch Tower Society’s legal counsel. [Box/Picture on page 69] ‘No Men on Earth More Highly Favored’ On June 21, 1918, J. F. Rutherford and several of his close associates were sentenced to 20 years’ imprisonment, having been falsely convicted of conspiracy. Their feelings? In a handwritten note dated June 22-23 (shown below), from the Raymond Street jail in Brooklyn, New York, Brother Rutherford wrote: “There are probably no men on earth today more highly favored and who are happier than the seven brethren now in prison. They are conscious of their entire innocence of intentional wrongdoing, and rejoice to be suffering with Christ for loyally serving Him.” [Box on page 70] Victims of Clergy-Inspired Persecution By the middle of 1918, J. F. Rutherford and seven of his associates were in prison—victims of clergy-inspired opposition. But those eight men were not the only targets of such hatred. During earlier years it had been C. T. Russell who was primarily the object of attack by the clergy and the press. Now the Bible Students themselves were victims. “The Golden Age” (now “Awake!”) of September 29, 1920, published a graphic, extensive report of vicious persecution they endured in the United States. It read like something out of the Inquisition.g Included were the following accounts: “April 22, 1918, at Wynnewood, Oklahoma, Claud Watson was first jailed and then deliberately released to a mob composed of preachers, business men and a few others that knocked him down, caused a negro to whip him and, when he had partially recovered, to whip him again. They then poured tar and feathers all over him, rubbing the tar into his hair and scalp.” “April 29, 1918, at Walnut Ridge, Arkansas, W. B. Duncan, 61 years of age, Edward French, Charles Franke, a Mr. Griffin and Mrs. D. Van Hoesen were jailed. The jail was broken into by a mob that used the most vile and obscene language, whipped, tarred, feathered and drove them from town. Duncan was compelled to walk twenty-six miles [42 km] to his home and barely recovered. Griffin was virtually blinded and died from the assault a few months later.” “April 30, 1918, . . . at Minerva, Ohio, S. H. Griffin was first jailed and then released to a mob, then lectured fifteen minutes by the minister, then struck repeatedly, cursed, kicked, trodden upon, threatened with hanging and with drowning, driven from town, spit upon, tripped repeatedly, jabbed repeatedly with an umbrella, forbidden to ride, followed five miles to Malvern, Ohio, rearrested, jailed for safety at Carrollton and finally taken home by brave and faithful officials who, after examining his literature, said, in so many words, ‘We find no fault in this man.’” [Footnote] g Pp. 712-17. [Pictures on page 64] On October 31, 1916, 64-year-old Charles Taze Russell died on a train at Pampa, Texas; many newspapers reported on the funeral [Picture on page 66] J. F. Rutherford had a commanding appearance, standing six feet two inches [188 cm] tall and weighing about 225 pounds [102 kg] [Picture on page 69] The Raymond Street jail, in Brooklyn, New York, where Brother Rutherford and several of his close associates were held for seven days immediately following their sentencing [Picture on page 71] Thomas (Bud) Sullivan visited headquarters in 1918 and later served on the Governing Body of Jehovah’s Witnesses

Did You Know?

https://wol.jw.org/en/wol/d/r1/lp-e/2011005

Did You Know? Since Israel has a long dry season, what strategies did its inhabitants in ancient times adopt to ensure their water supply? ▪ Between October and April, rain falls in Israel and at times gushes down torrent valleys. In the summer, however, most of these “rivers” dry up, and there may be no rain for months. How did people in Bible times maintain a steady supply of water? They resolved this problem by cutting channels into hillsides and directing winter rains into underground cavities, or cisterns. Rooftops were sufficiently sloped to direct rainwater into these cisterns. Many families had their own cistern, from which they could draw water to quench their thirst.​—2 Kings 18:31; Jeremiah 6:7. The Israelites also took advantage of natural springs. In the highlands, winter rain seeps into the ground until it reaches impermeable layers of rock, along which it runs until it reappears in springs. That villages were often built near a spring (Hebrew, en) is suggested by such place-names as En-shemesh, En-rogel, and En-gedi. (Joshua 15:7, 62) At Jerusalem, a conduit was quarried through solid rock to bring springwater into the city.​—2 Kings 20:20. Where there were no natural springs, a well (Hebrew, beʼerʹ), such as the one at Beer-sheba, was sunk to tap underground water. (Genesis 26:32, 33) Author André Chouraqui notes that “the technical solutions [the Israelites] found command admiration even today.” What kind of house might Abram (Abraham) have lived in? ▪ Abram and his wife lived in the prosperous Chaldean city of Ur. But at God’s direction, they left that city and began dwelling in tents. (Genesis 11:31; 13:12) Consider what a sacrifice this change may have involved for them. Ur, in modern-day Iraq, was excavated by Leonard Woolley between 1922 and 1934. Among the buildings he found were some 73 houses built of brick. The rooms of many of these houses were arranged around a paved central courtyard. The courtyard sloped gently toward its center, where a drain eliminated waste water. In the larger houses, guest rooms had their own lavatories. Other rooms on the ground floor included kitchens with fireplaces and slaves’ sleeping quarters. The family lived on the upper level, which was accessed by a staircase. The stairs led to a wooden balcony that ran around the courtyard and permitted access to the doors of the upper rooms. “A house . . . , with its paved court and neatly whitewashed walls, its own system of drainage, . . . of a dozen rooms or more, implies a standard of life of a really high order,” wrote Woolley. “And these are the houses . . . of the middle class, shopkeepers, petty merchants, scribes, and so on.” [Picture on page 19] Cistern, Horvot Mezada, Israel [Credit Line] © Masada National Park, Israel Nature and Parks Authority [Picture on page 19] Drawing of a house from the time of Abraham [Credit Line] © Drawing: A. S. Whitburn

“Eternal Purpose” (po) 1974

https://wol.jw.org/en/wol/publication/r1/lp-e/po

Chapter 1 We Are Within the Purpose of a Loving Creator 1, 2. Why is life on earth taking on new interest for increasing numbers of people? LIFE on earth is taking on new interest for increasing numbers of people as our twentieth century nears its end. 2 The dying system of things under which we are finding it more and more difficult to live is not the last thing for us to experience. It is not all there is to it for us. Earth will cease to be a place for continual human suffering. The darkening night that now enshrouds all the earth with a deadly pall is about to be dispelled. The new day that must surely follow the night is about to break for all the earth to become a place of joyous living for the whole human family. All of this is not a matter of chance, not a matter of accident, not even a matter of some human scientific breakthrough. Someone higher than man has purposed it. 3. How have Buddhists, Hindus and believers in Fate been affected by the new outlook on life upon earth? 3 Yes, increasing numbers of people of all kinds are throbbing with happy excitement as they look forward to life on our same old earth but under a life-giving system of things. Among these the onetime Buddhist who used to fold his hands and pray on bended knee before the gilded image of his meditating god has found new reason for enjoying human life on earth now and forever. The onetime Hindu who used to worship before his triune god Trimurti no longer tries to build up merit for himself under fear of an imagined transmigration of the human soul after death. With a loving interest in all others of mankind he now seeks to share with others the good news that the human family will enter into a better life here on earth. The worshiper who once believed that all his affairs were governed by Qadar (“Fate”) now wants to prove worthy of inheriting a paradise here on earth, more beautiful even than ancient Damascus. 4. How have religionists of Christendom changed their expectations? 4 The onetime Roman Catholic, or Greek Orthodox, or Protestant, who looked forward to becoming an angel in heaven rather than burning forever in a hell of fire and brimstone, now prepares himself for endless life in human perfection on a safe, peaceful earth. 5. How have the nonreligious been affected similarly? 5 Marvelous religious transformations all of those! But such transformations are not confined to sincere religious persons. Even the nonreligious have experienced this change of view of life on earth. The onetime evolutionist, who once exerted tremendous faith to believe that human life began accidentally from a tiny, short-lived cell in a primeval sea and evolved ambitiously upward to present human life, no longer depends upon mutations and modern science as to what he will be in the future. The aforetime “godless” Communist, who believed in absolute materialism and who worked for communizing the whole world under an irreligious political government, now hopes for a universal rulership higher than that of selfish, imperfect, dying creatures of blood and flesh. 6. According to what are all those now patterning their lives? 6 All these transformed ones, religious and nonreligious, confidently look for life on earth to become better within their own generation. They are now patterning their lives with this assured expectation of grander things to come for earth’s inhabitants. Their present lives are happier for this, more useful, more beneficial to themselves and others. Unitedly, they all have this common outlook for the coming years. What has brought about this marvelous transformation in their minds and hearts and lives? 7. What has brought about this transformation in such ones? 7 It is this: They have all come to an accurate knowledge of God’s “eternal purpose” and are shaping their lives in harmony with that divine purpose, rejoicing at heart because it is now triumphing for the everlasting good of all mankind. They are humbly grateful that they, too, are embraced within the loving purpose of God their Creator. Living within the range of His purpose makes life worth while for them. Eternal happiness is before them.

The Issue—How It All Began

https://wol.jw.org/en/wol/d/r1/lp-e/102003001

The Issue​—How It All Began STRATTON, OHIO, U.S.A., is a small community located near the Ohio River, which separates Ohio from West Virginia. It is defined as a village and has a mayor. This small community of fewer than 300 inhabitants suddenly became a center of controversy in 1999 when the authorities there tried to obligate Jehovah’s Witnesses, among others, to obtain a permit before visiting the homes of the local people with their Bible-based message. Why is this an important issue? As our account develops, you will see that this type of governmental ordinance and control would effectively limit the free-speech rights of not just Jehovah’s Witnesses but all who live in the United States. How the Conflict Developed The residents of Stratton had been visited for years by ministers of the local Wellsville Congregation of Jehovah’s Witnesses, who had had problems with a few local officials regarding such house-to-house ministry ever since 1979. In the early 1990’s, a local police officer chased a group of Witnesses out of town, stating: “I couldn’t care less about your rights.” The matter came to a head in 1998 when the mayor of Stratton personally confronted four of Jehovah’s Witnesses. They were driving out of the village after having returned there to speak with residents who had shown interest in having Bible-based discussions. According to one of the women who was confronted, the mayor stated that if they were men, he would put them in jail. The source of the latest conflict was a village ordinance “Regulating Uninvited Peddling and Solicitation Upon Private Property,” which required anyone wishing to engage in door-to-door activity to obtain a permit, at no cost, from the mayor. Jehovah’s Witnesses viewed this ordinance as an infringement of freedom of speech, free exercise of religion, and freedom of press. Therefore, they brought a lawsuit in federal court after the village refused to modify their enforcement of this ordinance. On July 27, 1999, a hearing was held before a U.S. district court judge for the Southern District of Ohio. He upheld the constitutionality of the village’s permit ordinance. Thereafter, on February 20, 2001, the U.S. Court of Appeals for the Sixth Circuit likewise affirmed the constitutionality of the ordinance. For the issue to be settled, the Watchtower Bible and Tract Society of New York along with the local Wellsville Congregation of Jehovah’s Witnesses requested that the U.S. Supreme Court review the case. [Map/Picture on page 3] (For fully formatted text, see publication) Los Angeles New York OHIO Stratton

Young People Ask, Volume 1 (yp1) 2011

https://wol.jw.org/en/wol/publication/r1/lp-e/yp1

CHAPTER 36 Am I Addicted to Electronic Media? “I love, love, love texting! I think it’s the greatest thing ever. I guess you could say that it has taken over my life.”​—Alan. WHEN your parents entered their teens, TV and radio were the main forms of electronic media. Back then, phones were just phones​—they carried only voice transmissions and had to be connected to a wall outlet. Does that sound hopelessly old-fashioned? A girl named Anna would say so. “My parents grew up in the technological dark ages,” she says. “They’re just now figuring out how to use some of the features on their cell phone!” Today you can take a call, listen to music, watch a show, play a game, e-mail your friends, take a picture, and access the Internet​—all on a single device you can carry in your pocket. Because you’ve grown up with computers, cell phones, TV, and the Internet, you may think nothing of using them all the time. Your parents, though, may feel that you’re addicted. If they express concern, don’t write off their comments as being out of touch with reality. “When anyone is replying to a matter before he hears it,” said wise King Solomon, “that is foolishness on his part.”​—Proverbs 18:13. Do you wonder why your parents might be concerned? Take the test below to see if you show signs of addiction to some form of electronic media. Test Yourself​—‘Am I Addicted?’ One encyclopedia defines addiction as “habitual repetition of excessive behavior that a person is unable or unwilling to stop, despite its harmful consequences.” Look at the breakdown of that definition below. Read the quotes, and see if you have said or done anything similar. Then fill in your answers. Excessive behavior. “I would spend hours playing electronic games. They robbed me of sleep and dominated my conversations with others. I isolated myself from my family and became lost in the imaginary worlds of the games I played.”​—Andrew. In your opinion, how much time each day is it reasonable to spend using electronic media? ․․․․․ How much time do your parents think you should spend? ․․․․․ What is the total amount of time each day that you actually spend texting, watching TV, uploading pictures and comments onto a Web site, playing electronic games, and so on? ․․․․․ After looking at your answers above, would you say that your use of electronic media is excessive? □ Yes □ No Unable or unwilling to stop. “My parents see me texting all the time and tell me that I’m doing it too much. But compared to other kids my age, I hardly text at all. I mean, compared to my parents, sure, I text more than they do. But that’s like comparing apples to oranges​—they’re 40 and I’m 15.”​—Alan. Have your parents or friends said that you spend too much time on some form of electronic media? □ Yes □ No Have you been unwilling or unable to limit your use of that form of media? □ Yes □ No Harmful consequences. “My friends text all the time​—even while driving. How unsafe is that!”​—Julie. “When I first got my cell phone, I was always calling someone or texting someone. It was all I did. It damaged my relationship with my family and even with some of my friends. Now I notice that when I’m out with my friends and talking to them, they constantly interrupt and say: ‘Oh, hold on. I have to answer a text message.’ That’s one reason I’m not closer to those friends.”​—Shirley. Do you ever read text messages or send them while driving, when in class, or during Christian meetings? □ Yes □ No When you are conversing with family or friends, do you constantly interrupt to answer e-mails, phone calls, or text messages? □ Yes □ No Is your use of electronic media stealing time from needed sleep or distracting you from studying? □ Yes □ No Can you see the need to make some changes? If so, consider the following suggestions. How to Be Balanced If you use some form of electronic media​—whether a computer, a cell phone, or another device—​ask yourself the four questions below. Applying the Bible-based advice and following a few simple dos and don’ts will help you to stay safe and in control. ● What is the output? “Fill your minds with those things that are good and that deserve praise: things that are true, noble, right, pure, lovely, and honorable.”​—Philippians 4:8, Today’s English Version. ✔ Do keep in contact with friends and family and share upbuilding news and viewpoints.​—Proverbs 25:25; Ephesians 4:29. X Don’t spread harmful gossip, share immoral text messages or pictures, or watch immoral video clips or programs.​—Colossians 3:5; 1 Peter 4:15. ● When am I using it? “For everything there is an appointed time.”​—Ecclesiastes 3:1. ✔ Do set a limit on how much time you will spend sending and receiving calls and text messages, watching programs, or playing games. X Don’t allow your use of electronic media to interrupt time you have set aside to spend with friends and family, to study, or to engage in spiritual activities.​—Ephesians 5:15-17; Philippians 2:4. ● With whom am I associating? “Do not be misled. Bad associations spoil useful habits.”​—1 Corinthians 15:33. ✔ Do use electronic media to strengthen the ties you have with people who encourage you to develop good habits.​—Proverbs 22:17. X Don’t fool yourself​—you will adopt the standards, language, and thinking of those you choose to socialize with through e-mail, texting, TV, video, or the Internet.​—Proverbs 13:20. ● How much time am I spending? “Make sure of the more important things.”​—Philippians 1:10. ✔ Do keep track of how much time you spend using electronic media. X Don’t ignore the comments of your friends or the direction of your parents if they say that you’re spending too much time with some form of media.​—Proverbs 26:12. Speaking of using electronic media in a balanced way, Andrew, quoted earlier, sums up the matter well: “Electronics are fun, but only for a brief amount of time. I’ve learned not to allow technology to become a wedge that separates me from my family and friends.” READ MORE ABOUT THIS TOPIC IN VOLUME 2, CHAPTER 30 IN OUR NEXT CHAPTERHow can you convince your parents to let you have some fun? KEY SCRIPTURE “Do not become wise in your own eyes. Fear Jehovah and turn away from bad.”​—Proverbs 3:7. TIP To control your use of the phone, let your friends know that you have blackout times when you will not immediately answer text messages, e-mails, or phone calls. DID YOU KNOW . . . ? Any pictures of yourself or comments about your activities that you post on a Web site today may still be accessible by potential employers and others many years from now. ACTION PLAN! If I develop a problem controlling my use of ․․․․․, I will resolve to spend only ․․․․․ a week using this form of media. What I would like to ask my parent(s) about this subject is ․․․․․ WHAT DO YOU THINK? ● Why might it be difficult for you to see that you are addicted to some form of electronic media? ● What might happen if you fail to control your use of electronic media? [Blurb on page 262] “Several things helped me to overcome my addiction to TV. I forced myself to limit the amount of time I spent. I constantly talked with my mom about my problem. And I prayed a lot too.”​—Kathleen [Picture on page 263] Do you control your electronic devices, or do they control you?

Young People Ask, Volume 2 (yp2) 2008

https://wol.jw.org/en/wol/publication/r1/lp-e/yp2

CHAPTER 7 What if I Hate the Way I Look? Are you often disappointed with the way you look? □ Yes □ No Have you ever considered resorting to cosmetic surgery or an extreme diet to correct a physical flaw? □ Yes □ No What physical feature(s) would you change about yourself if you could? (Circle those that apply.) Height Weight Body shape Hair Complexion Voice IF YOU answered yes to the first two questions and circled three or more features in the third, consider the bright side of the situation: There’s a good chance that others don’t see you as negatively as you see yourself. It’s easy to go overboard and worry about your appearance too much. In fact, one poll revealed that young women are often more afraid of putting on pounds than they are of nuclear war, of cancer, or even of losing their parents! There’s no doubt that how you look can affect how you view yourself​—and how you’re treated by others. “Growing up, my two older sisters were completely gorgeous, and I was the chubby one,” says 19-year-old Maritza. “I received plenty of ridicule in school. On top of that, my aunt nicknamed me Chubs, which was the name of her small and overweight dog!” Julie, 16, had a similar experience. “A girl at school teased me and said I had ‘bunny teeth.’ Even though it wasn’t a big deal, it still made me feel bad, and even now I’m uncomfortable with my teeth!” Concern or Obsession​—Which? It’s not wrong for you to be concerned about how you look. In fact, the Bible comments favorably on the physical appearance of a number of women and men, including Sarah, Rachel, Joseph, David, and Abigail. The Bible says that a woman named Abishag was “beautiful in the extreme.”​—1 Kings 1:4. However, many youths are obsessed with their appearance. Some girls, for example, believe that being attractive means being thin, and those superslim models in the slick magazine ads certainly seem to support that belief. Never mind that those stunning photos were airbrushed to perfection or enhanced on a computer and that those lithe specimens have to keep themselves in a state of near starvation to maintain their figure! Still, comparing yourself with what you see in magazines might leave you distraught. What if you’re genuinely unhappy about your appearance? First, you need to take a realistic look at yourself. A Distorted Image? Have you ever looked at yourself in a distorted mirror? The reflection might make you look bigger or smaller than you actually are. Either way, the view is inaccurate. Similarly, many youths have a distorted self-image. Consider this: In one study, 58 percent of girls claimed to be overweight, when, in fact, only 17 percent were. In another study, 45 percent of women who were actually underweight thought that they were too heavy! Some researchers say that most girls who are worried about their weight have no reason to be. That fact may provide little comfort, of course, if you truly have a stocky frame. If that’s so in your case, what could be the cause? Genes could play a role. Some people are thin and angular by nature. But if your genes have designated you to have a rounder figure and more body fat, you were simply not programmed to be thin. Even at your medically ideal weight, you’ll probably look heavier than you prefer. Exercise and diet can help, yet for the most part, you’re stuck with your inherited body shape. Another factor could be the normal changes of adolescence. At puberty a girl goes from having about 8 percent body fat to about 22 percent body fat. Often, such a situation changes over time, and a plump 11- or 12-year-old girl will emerge from puberty as a shapely teenager. On the other hand, what if your physique is the result of poor nutrition or a lack of exercise? What if you really need to lose weight for legitimate health reasons? A Balanced Approach The Bible speaks highly of being “moderate in habits.” (1 Timothy 3:11) So avoid skipping meals or going to extremes in dieting. Perhaps the best way to shed pounds is to adopt a plan of healthful eating and get a reasonable amount of exercise. There’s no need to resort to a fad diet. For example, diet pills may curb your appetite for a while; but the body quickly adjusts to them, and your appetite returns. Or your metabolism slows down, and you gain weight anyway​—not to mention the side effects some experience, such as dizziness, high blood pressure, anxiety attacks, and perhaps even addiction. Much the same can be said for pills that eliminate water or that speed up your metabolism. In contrast, a reasonable eating program, balanced with moderate but regular exercise, will help you look and feel your best. Moderate aerobics several times a week will work wonders for your health. Something as simple as a brisk walk or stair climbing may suffice. Beware of the Anorexia Trap! In their quest to lose weight, some youths have fallen victim to anorexia​—a life-threatening eating disorder that really amounts to self-starvation. Says Masami, after some four months of getting help for her anorexia: “When people tell me ‘you look well,’ I say to myself, ‘It must be because I’m getting fat.’ At times like that, I cry to myself and I think, ‘If only I could go back to my previous weight​—the weight I was four months ago!” Anorexia can develop innocently. A young girl might embark on a seemingly harmless diet, perhaps to lose just a few pounds. When she reaches her goal, however, she isn’t output. “I’m still too fat!” she declares as she stares disapprovingly at herself in the mirror. So she decides to lose just a few more pounds. Then just a few more. And a few more. The pattern is set, and the seeds of anorexia are sown. If you have symptoms of anorexia or any other eating disorder, you need to get help. Confide in a parent or another trusted adult. A Bible proverb states: “A true companion is loving all the time, and is a brother that is born for when there is distress.”​—Proverbs 17:17. Defining True Beauty On the whole, the Bible places very little emphasis on one’s physical appearance or bodily shape. Rather, it’s the inner person that truly makes one either attractive or not in the eyes of God.​—Proverbs 11:20, 22. Consider King David’s son Absalom. The Bible says: “There proved to be no man so beautiful in all Israel as to be praised so much. From the sole of his foot to the crown of his head there proved to be no defect in him.” (2 Samuel 14:25) Yet, this young man was treacherous. Pride and ambition impelled him to try to usurp the throne of Jehovah’s appointed king. The Bible, therefore, doesn’t paint a pretty picture of Absalom but, rather, portrays him as a man of shameless disloyalty and murderous hatred. The bottom line is that “Jehovah is making an estimate of hearts”​—not the size of a girl’s waistline or a boy’s biceps. (Proverbs 21:2) So while there’s nothing wrong with wanting to look good, far more important than your appearance is your personality. In the long run, spiritual qualities will make you more attractive to others than chiseled muscles or a flat stomach! READ MORE ABOUT THIS TOPIC IN VOLUME 1, CHAPTER 10 IN OUR NEXT CHAPTERMany youths are afflicted with a chronic illness or disability. If that’s true of you, how can you cope with your situation? KEY SCRIPTURE “Man sees what appears to the eyes; but as for Jehovah, he sees what the heart is.”​—1 Samuel 16:7. TIP When you’re trying to lose weight . . . ● Don’t skip breakfast. If you do, the resulting hunger may actually cause you to eat more than you would otherwise. ● Drink a large glass of water before each meal. It will curb your appetite and help you control how much you eat. DID YOU KNOW . . . ? Some experts warn that if you starve yourself to shed pounds, your body may shift into “crisis mode,” slow down your metabolism, and quickly cause you to regain any weight you’ve lost! ACTION PLAN! I can take better care of my health by ․․․․․ For me, a reasonable program of exercise would include ․․․․․ What I would like to ask my parent(s) about this subject is ․․․․․ WHAT DO YOU THINK? ● How do you feel about the way you look? ● What are some reasonable steps you can take to improve your appearance? ● What would you say to a friend who has developed an eating disorder? ● How would you help a younger sibling acquire a balanced view of his or her appearance? [Blurb on page 69] “For a long time, I was teased about how big my eyes are. I learned to laugh but also to be confident in my personality and other strengths. I’ve come to terms with my appearance. I accept myself as I am.”​—Amber [Picture on page 68] Your perception of yourself can be just like the reflection in a distorted mirror

Scriptures for Christian Living (scl) 2023

https://wol.jw.org/en/wol/publication/r1/lp-e/scl

Forgiveness How generously does Jehovah forgive? Ps 86:5; Da 9:9; Mic 7:18 See also 2Pe 3:9 Relevant Bible account(s): Ps 78:40, 41; 106:36-46​—Jehovah repeatedly forgives his wayward people, though their sinfulness causes him pain of heart Lu 15:11-32​—Jesus illustrates Jehovah’s forgiveness by describing a merciful father and his treatment of a wayward but repentant son On what basis does Jehovah offer forgiveness of sins? Joh 1:29; Eph 1:7; 1Jo 2:1, 2 Relevant Bible account(s): Heb 9:22-28​—The apostle Paul explains how Christ’s blood is the only provision for the forgiveness of sins Re 7:9, 10, 14, 15​—The apostle John sees in vision “a great crowd” who have a clean standing before God because of Christ’s shed blood If we want Jehovah to forgive us, what must we do when others sin against us? Mt 6:14, 15; Mr 11:25; Lu 17:3, 4; Jas 2:13 Relevant Bible account(s): Job 42:7-10​—Before Jehovah removes Job’s tribulation and restores him to health and prosperity, He requires that Job pray in behalf of his three misguided companions Mt 18:21-35​—Jesus vividly illustrates the importance of forgiving others if we ourselves want to be forgiven How important is confession and sincere repentance? Ac 3:19; 26:20; 1Jo 1:8-10 Relevant Bible account(s): Ps 32:1-5; 51:1, 2, 16, 17​—Because of his serious sins, King David feels crushed and brokenhearted, and he sincerely repents Jas 5:14-16​—James explains that if we commit a serious sin, we should go to the elders What changes must we make if we want Jehovah to forgive us? Pr 28:13; Isa 55:7; Eph 4:28 Relevant Bible account(s): 1Ki 21:27-29; 2Ch 18:18-22, 33, 34; 19:1, 2​—When King Ahab is judged, he humbles himself and Jehovah extends a measure of mercy to him; yet, he shows no evidence of real repentance, so Jehovah still sees him as wicked and has him put to death 2Ch 33:1-16​—King Manasseh is extremely wicked; yet, Jehovah forgives him when he repents. Manasseh shows that he is truly a changed man by fighting idolatry and promoting pure worship How complete is Jehovah’s forgiveness of repentant sinners? Ps 103:10-14; Isa 1:18; 38:17; Jer 31:34; Mic 7:19 Relevant Bible account(s): 2Sa 12:13; 24:1; 1Ki 9:4, 5​—Though David has committed very serious sins, Jehovah forgives the repentant king and later refers to him as a man of integrity How did Jesus perfectly reflect Jehovah’s readiness to forgive? Ps 86:5; Lu 23:33, 34 Relevant Bible account(s): Mt 26:36, 40, 41​—Jesus’ closest followers fall asleep when he needs their support the most; nonetheless, Jesus kindly acknowledges their limitations Mt 26:69-75; Lu 24:33, 34; Ac 2:37-41​—Peter three times denies knowing Jesus, but Christ forgives his repentant apostle; Jesus appears to him personally after being resurrected and later gives him special privileges in the congregation How do we know that there is a limit to Jehovah’s forgiveness? Mt 12:31; Heb 10:26, 27; 1Jo 5:16, 17 Relevant Bible account(s): Mt 23:29-33​—Jesus warns the scribes and Pharisees that as a group they will face the judgment of Gehenna, or permanent destruction Joh 17:12; Mr 14:21​—Jesus calls Judas Iscariot “the son of destruction” and says that this traitor would have been better off if he had not been born What can motivate Christians to be willing to forgive? Lu 17:3, 4; 1Co 13:4, 5; Eph 4:32; 5:1; Col 3:13

Young People Ask (yp) 1989

https://wol.jw.org/en/wol/publication/r1/lp-e/yp

Section 5 School and Work School, love it or hate it, is where you will probably spend about 12 years of your life. These can be years of drudgery or of discovery. Much depends upon how you use those school years. In this section we will therefore take an in-depth look at school, homework, grades, and teachers. And for those of you already out of school, we have some solid tips for survival in the job market.

Greatest Man (gt) 1991

https://wol.jw.org/en/wol/publication/r1/lp-e/gt

Chapter 58 The Loaves and the Leaven GREAT crowds have flocked to Jesus in the Decapolis. Many came a long way to this largely Gentile-populated region to listen to him and to be healed of their infirmities. They have brought with them large baskets, or hampers, that they customarily use to carry provisions when traveling through Gentile areas. Eventually, however, Jesus calls his disciples and says: “I feel pity for the crowd, because it is already three days that they have remained near me and they have nothing to eat; and if I should send them off to their homes fasting, they will give out on the road. Indeed, some of them are from far away.” “From where will anybody here in an isolated place be able to satisfy these people with loaves?” the disciples ask. Jesus inquires: “How many loaves have you?” “Seven,” they answer, “and a few little fishes.” Instructing the people to recline on the ground, Jesus takes the loaves and the fishes, prays to God, breaks them, and begins giving them to his disciples. They, in turn, serve the people, who all eat to satisfaction. Afterward, when the leftovers are picked up, there are seven provision baskets full, even though about 4,000 men, as well as women and children, have eaten! Jesus sends the crowds away, boards a boat with his disciples, and crosses to the western shore of the Sea of Galilee. Here the Pharisees, this time accompanied by members of the religious sect of the Sadducees, try to tempt Jesus by asking him to display a sign from heaven. Aware of their efforts to tempt him, Jesus replies: “When evening falls you are accustomed to say, ‘It will be fair weather, for the sky is fire-red’; and at morning, ‘It will be wintry, rainy weather today, for the sky is fire-red, but gloomy-looking.’ You know how to interpret the appearance of the sky, but the signs of the times you cannot interpret.” With that, Jesus calls them a wicked and adulterous generation and warns them that, as he told the Pharisees earlier, no sign will be given them except the sign of Jonah. Departing, he and his disciples get in a boat and head toward Bethsaida on the northeast shore of the Sea of Galilee. En route the disciples discover that they have forgotten to bring bread, there being but one loaf among them. Having in mind his recent encounter with the Pharisees and the Sadducean supporters of Herod, Jesus admonishes: “Keep your eyes open, look out for the leaven of the Pharisees and the leaven of Herod.” Evidently the mention of leaven makes the disciples think that Jesus is referring to their forgetting to bring bread, so they begin to argue about the matter. Noting their misunderstanding, Jesus says: “Why do you argue over your having no loaves?” Recently, Jesus had miraculously provided bread for thousands of people, performing this last miracle perhaps only a day or two before. They should know that he is not concerned about a lack of literal loaves. “Do you not remember,” he reminds them, “when I broke the five loaves for the five thousand men, how many baskets full of fragments you took up?” “Twelve,” they reply. “When I broke the seven for the four thousand men, how many provision baskets full of fragments did you take up?” “Seven,” they answer. “Do you not yet get the meaning?” Jesus asks. “How is it you do not discern that I did not talk to you about loaves? But watch out for the leaven of the Pharisees and Sadducees.” The disciples finally get the point. Leaven, a substance to cause fermentation and make bread rise, was a word used to denote corruption. So now the disciples understand that Jesus is using a symbolism, that he is warning them to be on guard against “the teaching of the Pharisees and Sadducees,” which teaching has a corrupting effect. Mark 8:1-21; Matthew 15:32–16:12. ▪ Why do people have large provision baskets with them? ▪ After leaving the Decapolis, what boat trips does Jesus take? ▪ What misunderstanding do the disciples have regarding Jesus’ comment about leaven? ▪ What does Jesus mean by the expression “the leaven of the Pharisees and Sadducees”?

Bible Topics (td) 1997

https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/bible-topics-td

Names and Abbreviations of Books in the Bible Genesis Ge Exodus Ex Leviticus Le Numbers Nu Deuteronomy De Joshua Jos Judges Jg Ruth Ru 1 Samuel 1Sa 2 Samuel 2Sa 1 Kings 1Ki 2 Kings 2Ki 1 Chronicles 1Ch 2 Chronicles 2Ch Ezra Ezr Nehemiah Ne Esther Es Job Job Psalms Ps Proverbs Pr Ecclesiastes Ec Song of Solomon Ca Isaiah Isa Jeremiah Jer Lamentations La Ezekiel Eze Daniel Da Hosea Ho Joel Joe Amos Am Obadiah Ob Jonah Jon Micah Mic Nahum Na Habakkuk Hab Zephaniah Zep Haggai Hag Zechariah Zec Malachi Mal Matthew Mt Mark Mr Luke Lu John Joh Acts Ac Romans Ro 1 Corinthians 1Co 2 Corinthians 2Co Galatians Ga Ephesians Eph Philippians Php Colossians Col 1 Thessalonians 1Th 2 Thessalonians 2Th 1 Timothy 1Ti 2 Timothy 2Ti Titus Tit Philemon Phm Hebrews Heb James Jas 1 Peter 1Pe 2 Peter 2Pe 1 John 1Jo 2 John 2Jo 3 John 3Jo Jude Jude Revelation Re

“Look!” booklet (mn) 1970

https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/look-booklet-mn

The Truth That Leads to Eternal Life The Truth That Leads to Eternal Life Over 16,000,000 copies printed in less than a year after its release, and its circulation is still growing. Available in many languages. This excellent Bible handbook will help you continue to progress on the road that leads to eternal life. (Matthew 7:14) It contains an easy-to-understand presentation of what the Bible is all about. Its 22 chapters and 192 pages take you in logical order through the basic teachings of God’s Word, the Bible. A copy will be sent to you for only 25c.

Divine Name (na) 1984

https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/divine-name-na

The Divine Name Through the Ages JEHOVAH God wants man to know and use his name. This is evident from the fact that He revealed His name to the very first two persons on earth. We know that Adam and Eve were familiar with God’s name because after Eve gave birth to Cain, according to the original Hebrew text, she said: “I have produced a man with the aid of Jehovah.”​—Genesis 4:1. Later we read that faithful men like Enoch and Noah “walked with the true God.” (Genesis 5:24; 6:9) They also, then, must have known God’s name. The name survived the great Flood with the righteous man Noah and his family. In spite of the great rebellion some time later at Babel, true servants of God kept on using his name. It appears hundreds of times in the laws that God gave to Israel. In the book of Deuteronomy alone, it appears 551 times. In the days of the judges, the Israelites evidently did not shy away from using God’s name. They even used it in greeting one another. We read (in the original Hebrew) of Boaz greeting his harvesters: “Jehovah be with you.” They returned his greeting by saying: “Jehovah bless you.”​—Ruth 2:4. Throughout the history of the Israelites right up until the time that they returned to Judah after their captivity in Babylon, Jehovah’s name continued in common usage. King David, a man agreeable to God’s own heart, used the divine name extensively​—it appears hundreds of times in the psalms that he wrote. (Acts 13:22) God’s name was also incorporated in many Israelite personal names. Thus we read of Adonijah (“My Lord Is Jah”​—“Jah” is a shortened form of Jehovah), Isaiah (“Salvation of Jehovah”), Jonathan (“Jehovah Has Given”), Micah (“Who is like Jah?”) and Joshua (“Jehovah Is Salvation”). Outside the Bible There is also evidence from sources outside the Bible of the extensive use of the divine name in ancient times. In 1961 an ancient burial cave was uncovered a short distance to the southwest of Jerusalem, according to a report in the Israel Exploration Journal (Volume 13, No. 2). On its walls were Hebrew inscriptions that appear to date from the second half of the eighth century B.C.E. The inscriptions contain statements such as “Jehovah is the God of the whole earth.” In 1966 a report was published in the Israel Exploration Journal (Volume 16, No. 1) about pottery fragments with Hebrew writing on them that were found in Arad, in southern Israel. These were written in the second half of the seventh century B.C.E. One of them was a private letter to a man named Eliashib. The letter begins: “To my lord Eliashib: May Jehovah ask for your peace.” And it ends: “He dwells in the house of Jehovah.” In 1975 and 1976, archaeologists working in the Negeb uncovered a collection of Hebrew and Phoenician inscriptions on plaster walls, large storage jars and stone vessels. The inscriptions included the Hebrew word for God, as well as God’s name, YHWH, in Hebrew letters. In Jerusalem itself, there was recently discovered a small, rolled-up strip of silver, apparently dating from before the Babylonian exile. Researchers say that when it was unrolled, the name of Jehovah in Hebrew was found to be written on it.​—Biblical Archaeology Review, March/​April 1983, page 18. Another example of the use of God’s name is found in the so-called Lachish Letters. These letters, written on potsherds, were found between the years 1935 and 1938 in the ruins of Lachish, a fortified city that figured prominently in Israel’s history. They appear to have been written by an officer at a Judean outpost to his superior, named Yaosh, at Lachish, apparently during the war between Israel and Babylon toward the end of the seventh century B.C.E. Of the eight legible shards, seven begin their message with a salutation such as: “May Jehovah cause my lord to see this season in good health!” Altogether, God’s name appears 11 times in the seven messages, clearly indicating that the name of Jehovah enjoyed everyday usage toward the end of the seventh century B.C.E. Even pagan rulers knew and used the divine name when referring to the God of the Israelites. Thus, on the Moabite Stone, King Mesha of Moab boasts of his military exploits against Israel and, among other things, states: “Chemosh said to me, ‘Go, take Nebo from Israel!’ So I went by night and fought against it from the break of dawn until noon, taking it and slaying all . . . And I took from there the [vessels] of Jehovah, dragging them before Chemosh.” In reference to these non-Biblical uses of the name of God, the Theologisches Wörterbuch zum Alten Testament (Theological Dictionary of the Old Testament), in Volume 3, column 538, says: “Thus some 19 documentary evidences of the Tetragrammaton in the form jhwh testify in this regard to the reliability of the M[asoretic] T[ext]; more can be expected, above all from the Arad-Archives.”​—Translated from German. God’s Name Not Forgotten This familiarity with and use of God’s name continued right up to the days of Malachi, who lived about 400 years before Jesus’ time. In the Bible book bearing his name, Malachi gives great prominence to the divine name, using it altogether 48 times. As time went on, many Jews came to live far from the land of Israel, and some could no longer read the Bible in the Hebrew language. Hence, in the third century B.C.E., a start was made in translating the part of the Bible that existed then (the “Old Testament”) into Greek, the new international language. But the name of God was not neglected. The translators retained it, writing it in its Hebrew form. Ancient copies of the Greek Septuagint that have been preserved to our day testify to that. What, though, was the situation when Jesus walked the earth? How can we know whether he and his apostles used God’s name? [Picture on page 12] In this letter, written on a fragment of pottery in the second half of the seventh century B.C.E., God’s name appears twice. [Credit Line] (Picture by courtesy of the Israel Department of Antiquities and Museums) [Pictures on page 13] God’s name is also found in the Lachish Letters and on the Moabite Stone

An Expedition up the Maroni River

https://wol.jw.org/en/wol/d/r1/lp-e/502019287

An Expedition up the Maroni River Far from the hustle and bustle of city life, people of various tribes, languages, and nations live in the Amazon rain forest of South America. So in July 2017, a group of 13 of Jehovah’s Witnesses set off on an expedition up the Maroni River and its eastern tributaries in French Guiana. Their goal? To take the Bible’s message of hope to people who live along the river. Preparing for the Expedition One month before the 12-day expedition began, all participants attended a planning meeting. “We learned about the area and its history, and we also considered how to prepare ourselves for the journey,” recalls Winsley. Each participant was equipped with a watertight container in which to place a hammock and a mosquito net. The trip involved two flights and many hours of travel in dugout canoes. Claude and Lisette How did those selected feel about the invitation? Claude and Lisette, who are of retirement age, jumped at the chance. “I was overjoyed, but a little afraid,” says Claude. “I had heard a lot about the dangerous river rapids.” Lisette had her own concern: “I wondered how I would be able to speak in Amerindian languages,” she says. A participant named Mickaël felt similarly. “We didn’t know much about the Wayana tribe,” he says, “so I did some research on the Internet to learn a few words and to greet people in their language.” Shirley, who traveled with her husband, Johann, made a list of the languages spoken along the river. “We downloaded videos from jw.org in most of those languages and obtained a basic phrase book in Wayana,” she says. Reaching Amerindian Country On Tuesday, July 4, the group boarded an airplane in Saint-Laurent du Maroni and flew to Maripasoula, a small town deep in the interior of French Guiana. Over the next four days, the group reached out to the inhabitants of villages along the upper branches of the Maroni, traveling in powered dugout canoes called pirogues. “We found the Amerindians to be deeply interested in Scriptural topics,” says Roland, one of the members of the group. “They have many questions, and some wanted us to study the Bible with them.” In one village, Johann and Shirley met a young couple whose relative had recently taken her own life. “We showed them the video A Native American Finds His Creator,” on JW Broadcasting, reports Johann. “The young couple were very touched by this video. They gave us their e-mail address because they wanted to keep in contact with us.” The farthest destination visited upriver was Antécume Pata. There, the village chief allowed the tired Witnesses to string up their hammocks in a communal area. They also bathed in the river, as the locals do. From there, the group navigated to the village of Twenké, where they found the inhabitants mourning the loss of a loved one. “The ‛Grand Man,’ the tribal chief, allowed us to move about freely in the village to comfort those who were grieving,” says Éric, one of the expedition organizers. “The chief and his family appreciated the texts that we read to them from a Wayana Bible. We also showed videos depicting the Bible’s promise of a resurrection.” On to Grand-Santi and Apatou The next stage of the expedition was a half-hour flight downriver from Maripasoula to the small town of Grand-Santi. On Tuesday and Wednesday, the expedition members shared the Bible’s message with the local population. On Thursday, the Witnesses embarked on yet another journey—a five-and-a-half-hour trip down the Maroni River to the village of Apatou. The Maroni River and the Amazon rain forest between Maripasoula and Grand-Santi On the next-to-last day of the expedition, the team visited the forest villages of the Maroons, descendants of African slaves who were brought to South America during the colonial period of neighboring Suriname. The Witnesses invited everyone to a meeting in the forest in a large tent that was set up especially for the occasion. “Our hearts were filled with joy when a great number of people came,” says Claude. “We had invited them just that morning!” Karsten, who was on his first expedition to the interior, gave a public talk in Aukan eninputd “Is This Life All There Is?” Ninety-one people from several villages attended the meeting. “We Are Ready to Do It Again!” Finally, the expedition members returned to Saint-Laurent du Maroni. All were overwhelmed by the positive response of the inhabitants, who accepted numerous publications and watched dozens of videos produced by Jehovah’s Witnesses. “I have no words to describe how happy I am to have gone on this expedition,” says Lisette. Cindy agrees: “If I could do it again, I would beg for the chance. You have to experience this joy to understand it!” The expedition kindled a desire in some participants to return. “We are ready to do it again!” says Mickaël. Winsley has moved to Saint-Laurent du Maroni. Claude and Lisette, both in their 60’s, decided to move to Apatou.

Variety of Flowers

https://wol.jw.org/en/wol/d/r1/lp-e/101971008

Variety of Flowers There are about 200,000 known kinds of flowers on earth. They range in size from water blossoms so small they can be seen only with a microscope, to tropical flowers that are three feet wide. Some kinds of flowers have petals. Others look like stars, saucers or balloons. Some even have shapes that resemble insects, spiders or birds. Many flowers have smells that attract the birds or insects that help fertilize them.

Mankind’s Search for God (sh) 1990

https://wol.jw.org/en/wol/publication/r1/lp-e/sh

Chapter 7 Taoism and Confucianism​—A Search for Heaven’s Way Taoism, Confucianism, and Buddhism constitute the three major religions of China and the Far East. Unlike Buddhism, however, Taoism and Confucianism have not become world religions but have basically remained in China and wherever Chinese culture has asserted its influence. Though no official figures of the current number of their followers in China are available, Taoism and Confucianism together have dominated the religious life of nearly one quarter of the world’s population for the past 2,000 years. 1. (Include introduction.) (a) Where are Taoism and Confucianism practiced, and how extensive are they? (b) To what time period do we now turn to examine these teachings? ‘LET a hundred flowers bloom; let a hundred schools contend.’ That saying, made famous by Mao Tse-tung of the People’s Republic of China in a speech in 1956, was actually a paraphrase of the expression that Chinese scholars have used to describe the era in China from the fifth to the third centuries B.C.E., called the Warring States period. By this time the mighty Chou dynasty (c. 1122-256 B.C.E.) had deteriorated into a system of loosely bound feudal states that were engaged in continuous warfare, much to the distress of the common people. 2. (a) What led to the “hundred schools” of thought? (b) What remains of the “hundred schools” development? 2 The turmoil and suffering brought about by the wars seriously weakened the authority of the traditional ruling class. The common people were no longer output with submitting themselves to the whims and wiles of the aristocracy and silently suffering the consequences. As a result, long-suppressed ideas and aspirations burst forth like “a hundred flowers.” Different schools of thought advanced their ideas on government, law, social order, conduct, and ethics, as well as on subjects such as agriculture, music, and literature, as the means for restoring some normalcy to life. They came to be known as the “hundred schools.” Most of them did not produce a lasting effect. Two schools, however, gained such prominence that they have influenced life in China for over 2,000 years. They were what eventually came to be known as Taoism and Confucianism. Tao​—What Is It? 3. (a) What is the Chinese concept of Tao? (b) Instead of a Creator, what did the Chinese believe was the cause of all things? (Compare Hebrews 3:4.) 3 To understand why Taoism (pronounced dow-ism; rhymes with now) and Confucianism came to wield such a deep and lasting influence on the Chinese people, as well as on those of Japan, Korea, and other surrounding nations, it is necessary to have some understanding of the fundamental Chinese concept of Tao. The word itself means “way, road, or path.” By extension, it can also mean “method, principle, or doctrine.” To the Chinese, the harmony and orderliness they perceived in the universe were manifestations of Tao, a sort of divine will or legislation existing in and regulating the universe. In other words, instead of believing in a Creator God, who controls the universe, they believed in a providence, a will of heaven, or simply heaven itself as the cause of everything. 4. How did the Chinese apply the concept of Tao to human affairs? (Compare Proverbs 3:5, 6.) 4 Applying the concept of Tao to human affairs, the Chinese believed that there is a natural and correct way to do everything and that everything and everyone has its proper place and its proper function. They believed, for example, that if the ruler performed his duty by dealing justly with the people and looking after the sacrificial rituals pertaining to heaven, there would be peace and prosperity for the nation. Similarly, if people were willing to seek out the way, or Tao, and follow it, everything would be harmonious, peaceful, and effective. But if they were to go contrary to or resist it, the result would be chaos and disaster. 5. (a) What is Taoism’s approach to Tao? (b) What is Confucianism’s approach to Tao? (c) What questions need to be answered? 5 This idea of going with Tao and not interfering with its flow is a central element of Chinese philosophical and religious thinking. It may be said that Taoism and Confucianism are two different expressions of the same concept. Taoism takes a mystical approach and, in its original form, advocates inaction, quietness, and passivity, shunning society and returning to nature. Its basic idea is that everything will come out right if people will sit back, do nothing, and let nature take its course. Confucianism, on the other hand, takes a pragmatic approach. It teaches that social order will be maintained when every person plays his intended role and does his duty. To that end, it codifies all human and social relationships​—ruler-subject, father-son, husband-wife, and so on—​and provides guidelines for all of them. Naturally, this brings up the following questions: How did these two systems come into existence? Who were their founders? How are they practiced today? And what have they done as far as man’s search for God is concerned? Taoism​—A Philosophical Start 6. (a) What is known about the founder of Taoism? (b) How did the founder of Taoism come to be known as Lao-tzu? 6 In its early stages, Taoism was more a philosophy than a religion. Its founder, Lao-tzu, was dissatisfied with the chaos and turmoil of the times and sought relief by shunning society and returning to nature. Not a great deal is known about the man, who is said to have lived in the sixth century B.C.E., although even that is uncertain. He was commonly called Lao-tzu, which means “Old Master” or “Old One,” because, as legend has it, his pregnant mother carried him for so long that when he was born, his hair had already turned white. 7. What do we learn about Lao-tzu from “Historical Records”? 7 The only official record about Lao-tzu is in Shih Chi (Historical Records), by Ssu-ma Ch’ien, a respected court historian of the second and first centuries B.C.E. According to this source, Lao-tzu’s real name was Li Erh. He served as a clerk in the imperial archives at Loyang, central China. But more significantly, it gives this account about Lao-tzu: “Lao Tzu resided in Chou most of his life. When he foresaw the decay of Chou, he departed and came to the frontier. The custom-house officer Yin Hsi said: ‘Sir, since it pleases you to retire, I request you for my sake to write a book.’ Thereupon Lao Tzu wrote a book of two parts consisting of five thousand and odd words, in which he discussed the concepts of the Way [Tao] and the Power [Te]. Then he departed. No one knows where he died.” 8. (a) What book was Lao-tzu said to have produced? (b) Why is the book subject to many different interpretations? 8 Many scholars doubt the authenticity of this account. In any case, the book that was produced is known as Tao Te Ching (generally translated “The Classic of the Way and the Power”) and is considered the principal text of Taoism. It is written in terse, cryptic verses, some of which are only three or four words long. Because of this and because the meaning of some characters has changed considerably since the time of Lao-tzu, the book is subject to many different interpretations. A Glimpse of “Tao Te Ching” 9. How did Lao-tzu describe Tao in Tao Te Ching? 9 In Tao Te Ching, Lao-tzu expounded on Tao, the ultimate way of nature, and applied it to every level of human activity. Here we quote from a modern translation by Gia-fu Feng and Jane English to get a glimpse of Tao Te Ching. Regarding Tao, it says the following: “[There was] something mysteriously formed,Born before heaven and earth. . . .Perhaps it is the mother of ten thousand things.I do not know its name.Call it Tao.”​—Chapter 25. “All things arise from Tao.They are nourished by Virtue [Te].They are formed from matter.They are shaped by environment.Thus the ten thousand things all respect Tao and honor Virtue [Te].”​—Chapter 51. 10. (a) What is the objective of Taoism? (b) How is this Taoist view applied to human conduct? 10 What can we deduce from these enigmatic passages? That to Taoists, Tao is some mysterious cosmic force that is responsible for the material universe. The objective of Taoism is to search out the Tao, leave behind the world, and become at one with nature. This concept is also reflected in the Taoists’ view on human conduct. Here is an expression of this ideal in Tao Te Ching: “Better stop short than fill to the brim.Oversharpen the blade, and the edge will soon blunt.Amass a store of gold and jade, and no one can protect it.Claim wealth and inputs, and disaster will follow.Retire when the work is done.This is the way of heaven.”​—Chapter 9. 11. How can the Taoist ideal be described? 11 These few examples show that at least initially, Taoism was basically a school of philosophy. Reacting to the injustices, suffering, devastation, and futility that resulted from the harsh rule of the feudal system of the time, Taoists believed that the way to find peace and harmony was to go back to the tradition of the ancients before there were kings and ministers who dominated the common people. Their ideal was to live the tranquil, rural life, in union with nature.​—Proverbs 28:15; 29:2. Taoism’s Second Sage 12. (a) Who was Chuang Chou? (b) What did he add to Lao-tzu’s original teachings? 12 The philosophy of Lao-tzu was carried one step further by Chuang Chou, or Chuang-tzu, meaning “Master Chuang” (369-286 B.C.E.), who was considered the most eminent successor to Lao-tzu. In his book, Chuang Tzu, he not only elaborated on the Tao but also expounded on the ideas of yin and yang, first developed in the I Ching. (See page 83.) In his view, nothing is really permanent or absolute, but everything is in a state of flux between two opposites. In the chapter “Autumn Flood,” he wrote: “Nothing in the universe is permanent, as everything lives only long enough to die. Only Tao, having no beginning or end, lasts forever. . . . Life can be likened to a fleet horse galloping at full speed​—it changes constantly and continuously, in every fraction of a second. What should you do? What should you not do? It really does not make any difference.” 13. (a) With Chuang-tzu’s elaboration, what is the Taoist view of life? (b) What dream of Chuang-tzu’s is best remembered? 13 Because of this philosophy of inertia, the Taoist view is that there is no point in anyone doing anything to interfere with what nature has set in motion. Sooner or later, everything will return to its opposite. No matter how unbearable a situation is, it will soon become better. No matter how pleasant a situation is, it will soon fade away. (In contrast, see Ecclesiastes 5:18, 19.) This philosophical view of life is typified in a dream of Chuang-tzu’s by which the common folk best remember him: “Once Chuang Chou dreamt he was a butterfly, a butterfly flitting and fluttering about, happy with himself and doing as he pleased. He didn’t know he was Chuang Chou. Suddenly he woke up and there he was, solid and unmistakable Chuang Chou. But he didn’t know if he was Chuang Chou who had dreamt he was a butterfly, or a butterfly dreaming he was Chuang Chou.” 14. In what fields is the Taoist influence reflected? 14 The influence of this philosophy is seen in the style of the poetry and painting developed by Chinese artists of later generations. (See page 171.) Taoism, however, was not to remain as a passive philosophy for long. From Philosophy to Religion 15. (a) To what idea did the fascination with nature lead the Taoists? (b) What statements in Tao Te Ching contributed to such an idea? 15 In their attempt to be at one with nature, Taoists became obsessed with its agelessness and resilience. They speculated that perhaps by living in harmony with Tao, or nature’s way, one could somehow tap into the secrets of nature and become immune to physical harm, diseases, and even death. Although Lao-tzu did not make this an issue, passages in Tao Te Ching seemed to suggest this idea. For example, chapter 16 says: “Being at one with the Tao is eternal. And though the body dies, the Tao will never pass away.”a 16. How did the writings of Chuang-tzu add to the magical beliefs of Taoism? 16 Chuang-tzu also contributed to such speculations. For instance, in a dialogue in Chuang Tzu, one mythical character asked another, “You are of a high age, and yet you have a child’s complexion. How is this?” The latter replied: “I have learnt Tao.” Regarding another Taoist philosopher, Chuang-tzu wrote: “Now Liehtse could ride upon the wind. Sailing happily in the cool breeze, he would go on for fifteen days before his return. Among mortals who attain happiness, such a man is rare.” 17. What Taoist practices resulted from earlier speculations, and what was the outcome? (Compare Romans 6:23; 8:6, 13.) 17 Stories like these fired the imagination of Taoists, and they started to experiment with meditation, dieting, and breathing exercises that supposedly could delay bodily decay and death. Soon, legends began to circulate about immortals who could fly on clouds and appear and disappear at will and who lived on sacred mountains or remote islands for countless years, sustained by dew or magical fruits. Chinese history reports that in 219 B.C.E., the Ch’in emperor, Shih Huang-Ti, sent a fleet of ships with 3,000 boys and girls to find the legendary island of P’eng-lai, the abode of the immortals, to bring back the herb of immortality. Needless to say, they did not return with the elixir, but tradition says that they populated the islands that came to be known as Japan. 18. (a) What is the Taoist idea behind ‘immortality pills’? (b) What other magical practices were developed by Taoism? 18 During the Han dynasty (206 B.C.E.–220 C.E.), the magical practices of Taoism reached a new peak. It was said that Emperor Wu Ti, though promoting Confucianism as the official State teaching, was much attracted to the Taoist idea of physical immortality. He was particularly taken up with concocting ‘immortality pills’ by alchemy. In the Taoist view, life results when the opposing yin and yang (female and male) forces combine. Thus, by fusing lead (dark, or yin) and mercury (bright, or yang), the alchemists were imitating the process of nature, and the product, they thought, would be an immortality pill. Taoists also developed Yogalike exercises, breath-control techniques, dietary restrictions, and sexual practices that were believed to strengthen one’s vital energy and prolong one’s life. Their paraphernalia included magic talismans that were said to render one invisible and invulnerable to weapons or enable one to walk on water or fly through space. They also had magic seals, usually containing the yin-yang symbol, affixed on buildings and over doorways to repel evil spirits and wild beasts. 19. How did Taoism become organized? 19 By the second century C.E., Taoism became organized. A certain Chang Ling, or Chang Tao-ling, established a Taoist secret society in western China and practiced magical cures and alchemy. Because each member was levied a fee of five pecks of rice, his movement came to be known as the Five-Pecks-of-Rice Taoism (wu-tou-mi tao).b Claiming that he received a personal revelation from Lao-tzu, Chang became the first “celestial master.” Finally, it was said that he succeeded in making the elixir of life and ascended alive to heaven, riding a tiger, from Mount Lung-hu (Dragon-Tiger Mountain) in Kiangsi Province. With Chang Tao-ling there started a centuries-long succession of Taoist “celestial masters,” each said to be a reincarnation of Chang. Meeting the Challenge of Buddhism 20. How did Taoism attempt to counteract Buddhism’s influence? 20 By the seventh century, during the T’ang dynasty (618-907 C.E.), Buddhism was making inroads into Chinese religious life. As a countermeasure, Taoism promoted itself as a religion with Chinese roots. Lao-tzu was deified, and Taoist writings were canonized. Temples, monasteries, and nunneries were built, and orders of monks and nuns were established, more or less in the Buddhist fashion. In addition, Taoism also adopted into its own pantheon many of the gods, goddesses, fairies, and immortals of Chinese folklore, such as the Eight Immortals (Pa Hsien), the god of the hearth (Tsao Shen), city gods (Ch’eng Huang), and guardians of the door (Men Shen). The result was an amalgam embracing elements of Buddhism, traditional superstitions, spiritism, and ancestor worship.​—1 Corinthians 8:5. 21. Eventually, into what did Taoism transform itself, and how? 21 As time wore on, Taoism slowly degenerated into a system of idolatry and superstition. Each person simply worshiped his favorite gods and goddesses at the local temples, petitioning them for protection against evil and for help in attaining earthly fortune. The priests were for hire to conduct funerals; select favorable sites for graves, houses, and businesses; communicate with the dead; ward off evil spirits and ghosts; celebrate festivals; and perform sundry other rituals. Thus, what started off as a school of mystic philosophy had transformed itself into a religion deeply mired in belief in immortal spirits, hellfire, and demigods​—ideas drawn from the stagnant pool of false beliefs of ancient Babylon. China’s Other Prominent Sage 22. What school of thought came to dominance in China, and what questions do we need to consider? 22 While we have traced the rise, development, and decay of Taoism, we should recall that it was just one of the “hundred schools” that blossomed in China during the period of the Warring States. Another school that eventually came to prominence, in fact, dominance, was Confucianism. But why did Confucianism come to such prominence? Of all Chinese sages, Confucius is undoubtedly the best-known outside of China, but who really was he? And what did he teach? 23. What personal details regarding Confucius are given in the “Historical Records”? 23 Regarding Confucius, we again turn to the Shih Chi (Historical Records) of Ssu-ma Ch’ien. In contrast to the brief sketch on Lao-tzu, we find an extended biography of Confucius. Here are some personal details quoted from a translation by the Chinese scholar Lin Yutang: “Confucius was born in the town of Tsou, in the county of Ch’angping, in the country of Lu. . . . [His mother] prayed at the hill Nich’iu and begat Confucius in answer to her prayer, in the twenty-second year of Duke Hsiang of Lu (551 B.C.). There was a noticeable convolution on his head at his birth, and that was why he was called ‘Ch’iu’ (meaning a “hill”). His literary name was Chungni, and his surname was K’ung.”c 24. What happened during the early life of Confucius? 24 Shortly after his birth, his father died, but his mother, though poor, managed to provide him with a proper education. The boy developed a keen interest in history, poetry, and music. According to The Analects, one of the Confucian Four Books, he devoted himself to scholarly study when he reached age 15. At age 17, he was given a minor government post in his native state of Lu. 25. How did the death of Confucius’ mother affect him? (Compare Ecclesiastes 9:5, 6; John 11:33, 35.) 25 His financial status apparently improved, so that he married at the age of 19 and had a son the next year. In his middle 20’s, however, his mother died. That evidently had quite an effect on him. Being a meticulous observer of ancient traditions, Confucius retired from public life and mourned his mother at her grave for 27 months, thus furnishing the Chinese with a classic example of filial piety. Confucius the Teacher 26. What profession did Confucius take up after the death of his mother? 26 Thereafter, he left his family and took up the occupation of a wandering teacher. The subjects he taught included music, poetry, literature, civics, ethics, and science, or what there was of it at that time. He must have made quite a name for himself, for it was said that at one time he had as many as 3,000 students. 27. What is known about Confucius as a teacher? (Compare Matthew 6:26, 28; 9:16, 17; Luke 12:54-57; John 4:35-38.) 27 In the Orient, Confucius is revered principally as a master teacher. In fact the epitaph on his grave in Ch’ü-fou, Shantung Province, reads simply “Ancient, Most Holy Teacher.” One Western writer describes his teaching method this way: “He walked about from ‘place to place accompanied by those who were absorbing his views of life.’ Whenever the journey took them any distance he rode in an ox cart. The slow pace of the animal enabled his pupils to follow on foot, and it is evident that the subject of his lectures was frequently suggested by events occurring on the road.” Interestingly, Jesus at a later date, and independently, used a similar method. 28. According to the Chinese writer Lin Yutang, what made Confucius an honored teacher? 28 What made Confucius an honored teacher among the Orientals, no doubt, was the fact that he was a good student himself, especially of history and ethics. “People were attracted to Confucius, less because he was the wisest man of his time, than because he was the most learned scholar, the only one of his day who could teach them about the ancient books and ancient scholarship,” wrote Lin Yutang. Pointing to this love of learning as perhaps the key reason Confucianism triumphed over other schools of thought, Lin summarized the matter this way: “The Confucian teachers had something definite to teach and the Confucian pupils had something definite to learn, namely, historical learning, while the other schools were forced to air merely their own opinions.” “It Is Heaven That Knows Me!” 29. (a) What was Confucius’ real ambition in life? (b) How did he try to achieve his ambition, and with what result? 29 In spite of his success as a teacher, Confucius did not consider teaching to be his lifework. He felt that his ideas on ethics and morals could save the troubled world of his day if only the rulers would apply them by employing him or his pupils in their governments. To this end, he and a small group of his closest disciples left his native state of Lu and went traveling from state to state trying to find the wise ruler who would adopt his ideas on government and social order. What was the outcome? Shih Chi states: “Finally he left Lu, was abandoned in Ch’i, was driven out of Sung and Wei, suffered want between Ch’en and Ts’ai.” After 14 years on the road, he returned to Lu, disappointed but not broken. 30. What literary works form the basis of Confucianism? 30 For the remainder of his days, he devoted himself to literary work and teaching. (See box, page 177.) Though undoubtedly he lamented his obscurity, he said: “I do not murmur against Heaven. I do not grumble against man. I pursue my studies here on earth, and am in touch with Heaven above. It is Heaven that knows me!” Finally, in the year 479 B.C.E., he died at the age of 73. The Essence of Confucian Ideas 31. What did Confucius teach was the way to achieve social order? 31 Although Confucius excelled as a scholar and as a teacher, his influence was by no means limited to scholastic circles. In fact, the aim of Confucius was not just to teach rules of conduct or morals but also to restore peace and order to society, which was, at the time, torn apart by the constant warfare between the feudal lords. To achieve that goal, Confucius taught that everyone, from the emperor to the common folk, must learn what role he was expected to play in society and live accordingly. 32, 33. (a) What was the Confucian concept of li? (b) According to Confucius, what would be the result of practicing li? 32 In Confucianism this concept is known as li, which means propriety, courtesy, the order of things, and, by extension, ritual, ceremony, and reverence. In answer to the question, “What is this great li?” Confucius gave the following explanation: “Of all the things that the people live by, li is the greatest. Without li, we do not know how to conduct a proper worship of the spirits of the universe; or how to establish the proper status of the king and the ministers, the ruler and the ruled, and the elders and the juniors; or how to establish the moral relationships between the sexes, between parents and children and between brothers; or how to distinguish the different degrees of relationships in the family. That is why a gentleman holds li in such high regard.” 33 Hence, li is the rule of conduct by which a true gentleman (chün-tzu, sometimes translated “superior man”) carries out all his social relations. When everyone endeavors to do so, “everything becomes right in the family, the state and the world,” said Confucius, and that is when Tao, or heaven’s way, is done. But how is li to be expressed? That takes us to another of the central concepts of Confucianism​—jen (pronounced ren), humaneness or human-heartedness. 34. What is the Confucian concept of jen, and how does it help in dealing with social ills? 34 While li emphasizes restraint by external rules, jen deals with human nature, or the inner person. The Confucian concept, especially as expressed by Confucius’ principal disciple, Mencius, is that human nature is basically good. Thus, the solution to all social ills lies in self-cultivation, and that starts with education and knowledge. The opening chapter of The Great Learning says: “When true knowledge is achieved, then the will becomes sincere; when the will is sincere, then the heart is set right . . . ; when the heart is set right, then the personal life is cultivated; when the personal life is cultivated, then the family life is regulated; when the family life is regulated, then the national life is orderly; and when the national life is orderly, then there is peace in this world. From the emperor down to the common men, all must regard the cultivation of the personal life as the root or foundation.” 35. (a) How can the principles of li and jen be summarized? (b) How is all of this reflected in the Chinese view of life? 35 Thus, we see that according to Confucius, the observance of li will enable people to behave properly in every situation, and the cultivation of jen will make them treat everyone else kindly. The result, theoretically, is peace and harmony in society. The Confucian ideal, based on the principles of li and jen, can be summarized this way: “Kindness in the father, filial piety in the sonGentility in the eldest brother, humility and respect in the youngerRighteous behavior in the husband, obedience in the wifeHumane consideration in elders, deference in juniorsBenevolence in rulers, loyalty in ministers and subjects.” All of this helps to explain why most Chinese people, and even other Orientals, place so much emphasis on family ties, on being industrious, on education, and on knowing and acting according to one’s place. For better or for worse, these Confucian concepts have been driven deep into the Chinese consciousness through centuries of inculcation. Confucianism Became a State Cult 36. How did Confucianism gain the status of a State cult? 36 With the rise of Confucianism, the period of the “hundred schools” came to an end. Emperors of the Han dynasty found in the Confucian teaching of loyalty to the ruler just the formula they needed to solidify the power of the throne. Under Emperor Wu Ti, whom we have already referred to in connection with Taoism, Confucianism was elevated to the status of a State cult. Only those versed in the Confucian classics were selected as State officials, and anyone hoping to enter government service had to pass nationwide examinations based on the Confucian classics. Confucian rites and rituals became the religion of the royal house. 37. (a) How did Confucianism become a religion? (b) Why, in reality, is Confucianism more than just a philosophy? 37 This change of events did much to elevate the position of Confucius in Chinese society. The Han emperors started the tradition of offering sacrifices at the grave of Confucius. Honorific inputs were bestowed on him. Then, in 630 C.E., the T’ang emperor T’ai Tsung ordered that a State temple to Confucius be erected in every province and county throughout the empire and that sacrifices be offered regularly. For all practical purposes, Confucius was elevated to the status of a god, and Confucianism became a religion hardly distinguishable from Taoism or Buddhism.​—See box, page 175. The Legacy of the Wisdom of the East 38. (a) What has happened to Taoism and Confucianism since 1911? (b) But what is still true of the basic concepts of these religions? 38 Since the end of dynastic rule in China in 1911, Confucianism and Taoism have come under much criticism, even persecution. Taoism was discredited on account of its magical and superstitious practices. And Confucianism has been labeled as feudalistic, promoting a slave mentality to keep people, especially women, under subjection. In spite of such official denunciations, however, the basic concepts of these religions are so deeply embedded in the Chinese mind that they still have a strong hold on many of the people. 39. What does one news report say about superstitious religious practices in China? 39 For example, under the headline “Chinese Religious Rites Rare in Beijing but Flourishing in the Coastal Regions,” the Canadian newspaper Globe and Mail reported in 1987 that after nearly 40 years of atheistic rule in China, funeral rites, temple services, and many superstitious practices are still common in rural areas. “Most villages have a fengshui man, usually an elderly resident who knows how to read the forces of wind (feng) and water (shui) to determine the most propitious location for everything from the ancestral grave, a new house or living room furniture,” says the report. 40. What religious practices are seen in Taiwan? 40 Elsewhere, Taoism and Confucianism are found wherever traditional Chinese culture survives. In Taiwan, one man who claims to be a descendant of Chang Tao-ling presides as “celestial master” with the power to ordain Taoist priests (Tao Shih). The popular goddess Matsu, billed as “Holy Mother in Heaven,” is worshiped as the patron saint of the island and of sailors and fishermen. As for the common people, they are mostly preoccupied with making offerings and sacrifices to the spirits of the rivers, mountains, and stars; the patron deities of all the trades; and the gods of health, good luck, and wealth.d 41. How is Confucianism as a religion carried on today? 41 What about Confucianism? Its role as a religion has been reduced to the status of a national monument. In China at Ch’ü-fou, the birthplace of Confucius, the State maintains the Temple of Confucius and family grounds as tourist attractions. There, according to the magazine China Reconstructs, performances are put on “reenacting a ritual of worship for Confucius.” And in Singapore, Taiwan, Hong Kong, and other places in eastern Asia, people still celebrate Confucius’ birthday. 42. How do Taoism and Confucianism fall short as guides in the search for the true God? 42 In Confucianism and Taoism, we see how a system based on human wisdom and reasoning, no matter how logical and well-meaning, ultimately falls short in the search for the true God. Why? Because it leaves out one essential element, namely, the will and requirements of a personal God. Confucianism turns to human nature as the motivating force to do good, and Taoism turns to nature itself. But this is misplaced confidence because it simply amounts to worshiping created things rather than the Creator.​—Psalm 62:9; 146:3, 4; Jeremiah 17:5. 43. How have the religious traditions of the Chinese worked against them as a whole in the search for the true God? 43 On the other hand, the traditions of ancestor and idol worship, reverence for a cosmic heaven, and veneration of spirits in nature, as well as the rites and rituals connected with them, have become so deeply rooted in the Chinese way of thinking that they are accepted as the unspoken truth. Often it is very difficult to talk to a Chinese person about a personal God or Creator because the concept is so foreign to him.​—Romans 1:20-25. 44. (a) How do reasoning minds react to the marvels of the way of nature? (b) What are we encouraged to do? 44 It is undeniable that nature is filled with great marvels and wisdom and that we humans are endowed with the wonderful faculties of reason and conscience. But as pointed out in the chapter on Buddhism, the wonders we see in the natural world have caused reasoning minds to conclude that there must be a Designer or Creator. (See pages 151-2.) That being the case, then, is it not logical that we should endeavor to search out the Creator? In fact the Creator invites us to do so: “Raise your eyes high up and see. Who has created these things? It is the One who is bringing forth the army of them even by number, all of whom he calls even by name.” (Isaiah 40:26) Doing so, we will come to know not only who the Creator is, namely Jehovah God, but also what he has in store for our future. 45. What other Oriental religion will we consider next? 45 Along with Buddhism, Confucianism, and Taoism, which have played a major role in the religious life of the people of the Orient, there is another religion, one unique to the people of Japan​—Shinto. How is it different? What is its source? Has it led people to the true God? This we will consider in the next chapter. [Footnotes] a Lin Yutang’s translation of this passage reads: “Being in accord with Tao, he is eternal, and his whole life is preserved from harm.” b A peck is a dry measure equaling two gallons [8.8 L]. c The word “Confucius” is a Latin transliteration of the Chinese K’ung-fu-tzu, meaning “K’ung the Master.” Jesuit priests who came to China in the 16th century coined the Latinized name when they recommended to the pope of Rome that Confucius be canonized as a “saint” of the Roman Catholic Church. d One Taoist group in Taiwan, called T’ien Tao (Heavenly Way), claims to be an amalgam of five world religions​—Taoism, Confucianism, Buddhism, Christianity, and Islām. [Box on page 162] Pronunciation of Chinese Words To be consistent with most scholarly work, the Wade-Giles form of transliteration of Chinese words is used in this book. The English equivalents in sound are given below: ch j, as in Tao Te Ching (jing) ch’ ch, as in Ch’in (chin) dynasty hs sh, as in Ta Hsüeh (shu-eh), The Great Learning j r, as in jen (ren), human-heartedness k g, as in the Buddhist goddess Kuan-yin (gwan-yin) k’ k, as in K’ung-fu-tzu (kung-fu-tzu), or Confucius t d, as in Tao (dao), the Way t’ t, as in T’ang (tang) dynasty [Box on page 175] Confucianism​—Philosophy or Religion? Because Confucius made few comments about God, many people view Confucianism as only a philosophy and not a religion. Yet, what he said and did showed that he was religious. This can be seen in two respects. First, he had a reverent fear for a supreme cosmic spiritual power, what the Chinese call T’ien, or Heaven, which he regarded as the source of all virtue and moral goodness and whose will, he felt, directs all things. Second, he placed great emphasis on meticulous observance of the rites and ceremonies relating to the worship of heaven and the spirits of departed ancestors. Though Confucius never advocated these views as a form of religion, to generations of Chinese they have become what religion is all about. [Box/​Pictures on page 177] Confucian Four Books and Five Classics The Four Books 1. The Great Learning (Ta Hsüeh), the basis of a gentleman’s education, the first text studied by schoolboys in old China 2. The Doctrine of the Mean (Chung Yung), a treatise on the development of human nature through moderation 3. The Analects (Lun Yü), a collection of Confucius’ sayings, considered the main source of Confucian thought 4. The Book of Mencius (Meng-tzu), writings and sayings of Confucius’ greatest disciple, Meng-tzu, or Mencius The Five Classics 1. The Book of Poetry (Shih Ching), 305 poems providing a picture of daily life in early Chou times (1000-600 B.C.E.) 2. The Book of History (Shu Ching), covering 17 centuries of Chinese history beginning with the Shang dynasty (1766-1122 B.C.E.) 3. The Book of Changes (I Ching), a book of divination, based on interpretations of the 64 possible combinations of six whole or broken lines 4. The Book of Rites (Li Chi), a collection of rules on ceremonies and rituals 5. Annals of Spring and Autumn (Ch’un Ch’iu), a history of Confucius’ native state of Lu, covering 721-478 B.C.E. [Pictures] Five Classics, above, and a portion, left, of The Great Learning (one of the Four Books), quoted on page 181 [Picture on page 163] Tao, ‘the way a person should go’ [Picture on page 165] Lao-tzu, the philosopher of Taoism, on the back of a buffalo [Picture on page 166] Taoist temple to Matsu, “Holy Mother in Heaven,” in Taiwan [Picture on page 171] Misty mountains, tranquil waters, swaying trees, and retiring scholars​—popular themes in Chinese landscape paintings—​reflect Taoist ideal of living in harmony with nature [Pictures on page 173] Ancient Taoist carving, left, of god of Long Life with the Eight Immortals. Right, Taoist priest in full regalia officiating at a funeral [Picture on page 179] Confucius, China’s foremost sage, is revered as a teacher of morals and ethics [Picture on page 181] Celebrations, with music, at Sung Kyun Kwan, a 14th-century Confucian educational center in Seoul, Korea, perpetuate Confucian rituals [Pictures on page 182] Whether Buddhist, Taoist, or Confucian, the typical Chinese, from left, pays homage to ancestors at home, worships the god of wealth, and offers sacrifices at temples on festive days

YOUNG PEOPLE ASK What Should I Know About Sexual Assault?—Part 2: Recovery

https://wol.jw.org/en/wol/d/r1/lp-e/502015121

YOUNG PEOPLE ASK What Should I Know About Sexual Assault?​—Part 2: Recovery Dealing with guilt The value of confiding in someone “A time to heal” Dealing with guilt Many victims of sexual abuse are deeply ashamed about what happened. They may even feel responsible for it. Consider Karen, now 19, who was sexually abused between the ages of 6 and 13. “The worst thing I deal with is the guilt,” she says. “I think to myself, ‘How could I have let the abuse go on for so long?’” If you feel that way about your situation, consider the following: Children are neither physically nor emotionally prepared to have sex. They do not know what such activity implies and are thus incapable of consenting to it in any meaningful way. This means that child abuse is not the child’s fault. Children tend to trust adults and to be naive about the tactics of corrupt people, which can make a child vulnerable. “Molesters are very good ‘con men,’ and a child is no match for their clever manipulation,” says the book The Right to Innocence. A child may experience sexual arousal while being abused. If that happened to you, be assured that this is the body’s automatic physical response to being touched in a certain way. It does not mean that you were capable of consenting to the abuse or that you bear any blame for it. Suggestion: Think of a child you know who is now at the age you were when you were abused. Ask yourself, ‘Would it be fair to hold that child responsible if he or she were abused?’ Karen reasoned on that last point when she babysat three children, one of whom was almost six years old​—the age Karen was when her abuse started. Karen says, “I realized just how vulnerable a child that age really is​—how vulnerable I was at that age.” Fact: The perpetrator bears responsibility for your abuse. The Bible says: “The wickedness of the wicked one will be accounted to [that person] alone.”​—Ezekiel 18:20. The value of confiding in someone Talking to a trusted adult about the abuse can help you get relief. The Bible says: “A true friend shows love at all times, and is a brother who is born for times of distress.”​—Proverbs 17:17. Understandably, you might feel a measure of safety in not talking about what happened. Perhaps silence has become like a wall that you have built to protect yourself from further hurt. Consider, though, that the wall of silence that protects you from getting hurt might also prevent you from getting help. The wall of silence that protects you from getting hurt might also prevent you from getting help A young woman named Janet found that talking about her abuse was a great relief for her. “I was molested at a very young age by someone I knew and trusted, and I held it in for years,” she says. “But once I was able to talk to my mom about it, it was as if a huge weight had been taken off my shoulders.” Looking back, Janet can understand why some might be reluctant to speak up. “Abuse is such an uncomfortable topic,” she says. “But in my case, the hurt that came from living with it was not good. It was better for me to confront it sooner rather than later.” “A time to heal” Abuse may have left you with hurtful misconceptions about yourself​—for example, that you are damaged and worthless or that you exist only for the sexual gratification of others. You now have the opportunity to recover from such lies, to benefit from “a time to heal.” (Ecclesiastes 3:3) What can help you in this endeavor? Study of the Bible. The Bible contains God’s thoughts, which are “powerful . . . for overturning strongly entrenched things”​—including false reasonings about your worth. (2 Corinthians 10:​4, 5) For example, read and think about the following scriptures: Isaiah 41:10; Jeremiah 31:3; Malachi 3:​16, 17; Luke 12:​6, 7; 1 John 3:​19, 20. Prayer. When feelings of worthlessness or guilt overwhelm you, “throw your burden on Jehovah” in prayer. (Psalm 55:22) You are never alone! Congregation elders. These Christian men are trained to be “like a hiding place from the wind, a place of concealment from the rainstorm.” (Isaiah 32:2) They can help you to gain a balanced view of yourself and to move on with your life. Good association. Observe men and women who are exemplary in Christian living. Take note of how they treat one another. In time, you will come to realize that not all people use their influence to abuse those whom they claim to love. A young woman named Tanya is learning that vital lesson. From early childhood, she was treated as a sexual object by a number of men. “The only men I was ever close to hurt me,” she says. In time, though, Tanya has come to realize that there are men who do show genuine love. How has she seen this? As she associated with a husband and wife who were exemplary in Christian living, Tanya’s viewpoint changed. “I could see from the husband’s actions that not all men are abusive,” she says. “The husband protected his wife, and that is how God intended it to be.”a​—Ephesians 5:​28, 29. a If you deal with such problems as chronic depression, an eating disorder, self-injury, substance abuse, a sleep disorder, or suicidal thoughts, it would be wise to seek help from a qualified physician.