If a family member is DF....or whatever....If JW are supposed to be Christian....why do the cut you off....God is a loving God who loves ALL his children...and why is it that you have to go through an "exit" interview...like its a job or something? There are many unanswered question I have...but this is just one of them to start...It seems to me that its hypocritical...
Family Values
by Quincy 14 Replies latest jw friends
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Marilyn
The God Jehovah's Witnesses worship is very harsh and judgemental. He is not all warm and fluzzy as in other religions. He is "a God exacting exclusive devotion"! Those who do not do what they have been told by the Watchtower authorities, are showing an independent spirit and a lack of willingness to submit to the belief that God directs the Watchtower leaders to look after his people. The Watchtower Society is not interested in individuals with their own agenda - it just wants 'yes men' and women who do as they are told 100% of the time. They control this by kicking out anyone who is a dissenter. Actually sins of the flesh are forgiven more readily than the crime of independence from their teachings.
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Quincy
Marilyn...
My point exactly...Another thing too is I think many JW are afraid to admit they are EVER wrong...God is not about seperating people and judging people...how can someone call themself a christian if they are being judgemental...thanks for the reply...Q -
Elsewhere
Here is a Watchtower article on the subject, unedited and in full.
*** w81 9/15 26-31 If a Relative Is Disfellowshiped . . . ***
If a Relative Is Disfellowshiped . . .
AFTER Adam had been alone for some time, God said: “It is not good for the man to continue by himself.” Then He created Eve and instituted human marriage. (Gen. 2:18, 21, 22) Thereafter, earth’s population was to grow. So each person would come to have many relatives. Even if some family members, such as children, did not live nearby they could be visited and pleasant times shared.—Gen. 1:28; Job 1:1-5.
2 God had purposed that families should be united in true worship, so religious beliefs would not create any divisions. But incidents occurred in which religion became a family issue. One of these was when Korah, Dathan and Abiram rebelled. Jehovah confirmed that he was dealing through Moses and Aaron, not through these religious rebels. Then Moses told the people to get away from the rebels’ tents. What would the children and households of Korah, Dathan and Abiram do? Would they put loyalty to family ahead of loyalty to Jehovah and his congregation? Most of those closely related to the rebels put family before God. Jehovah executed these relatives along with the rebels.—Num. 16:16-33.
3 However, some of Korah’s sons remained loyal to God and His people. They were not executed along with the rest of Korah’s household and the families of Dathan and Abiram. (Num. 26:9-11) In fact, descendants of these surviving Korahites were later blessed with special service at the temple and mentioned with honor in the Bible.—2 Chron. 20:14-19; Ps. 42, 44-49, 84, 85, 87.
4 A similar decision between loyalty to family and loyalty to God was faced when an Israelite became an apostate. Would his family, moved by human emotion or blood ties, try to shield him from being cut off? Or would even his brother, son or daughter realize that loyalty to God and the congregation was the right and wise course? (See Deuteronomy 13:6-11.) In the Christian arrangement today a sinner is not cut off by execution, but Christians may face tests because of a relative’s being disciplined.
RELATIVES MAY CAUSE PROBLEMS
5 Family connections and affection can be very strong. This is natural and is in accord with God’s arrangement. (John 16:21) But these strong ties can also bring a difficult test on Christians. Jesus explained that one effect of a person’s becoming a Christian would be that relatives might oppose. Jesus said: “I came to put, not peace, but a sword. For I came to cause division, with a man against his father, and a daughter against her mother, and a young wife against her mother-in-law. Indeed, a man’s enemies will be persons of his own household. He that has greater affection for father or mother than for me is not worthy of me.”—Matt. 10:34-38.6 Christians do not want such enmity to exist. And there is no reason why relatives should oppose or hate them for having become clean, moral, honest servants of God. Yet true Christians realize that they cannot put family before God. In the long run, what is in everyone’s best interest is for Christians to continue faithful to God. In time they may be able to influence their relatives to walk on the way leading to salvation.—Rom. 9:1-3; 1 Cor. 7:12-16.
7 Relatives may also cause problems for true Christians in another way. This may develop when a relative is disfellowshiped. As discussed in the preceding articles, if a person in the congregation unrepentantly practices gross sin, God requires that he be disfellowshiped. (1 Cor. 5:11-13) The conduct of the wrongdoer has changed his relationship with Jehovah and therefore with family members who are Jehovah’s Witnesses. God is not to blame for these results, because his standards are righteous and just. (Job 34:10, 12) Nor does the fault rest with the faithful Christian relatives. It is the disfellowshiped person who has made problems for himself and for his relatives, as did Korah, Dathan and Abiram.
8 We need to examine two distinct situations. The first is where a Christian lives in the same household with a disfellowshiped or disassociated family member. The second is where such a relative is not in the immediate family circle.
IN THE IMMEDIATE FAMILY CIRCLE
9 A person might become a Christian without others in that one’s family circle accepting the faith. For instance, a wife might be serving Jehovah, but her husband not. Despite that, she is still “one flesh” with her husband and is obliged to love and respect him. (Gen. 2:24; 1 Pet. 3:1-6) Or she might be married to a man who was a dedicated Christian but was later expelled from the congregation. Yet that would not end their marital ties; only death or a Scriptural divorce would do that.—1 Cor. 7:39; Matt. 19:9.10 Similarly, if a relative, such as a parent, son or daughter, is disfellowshiped or has disassociated himself, blood and family ties remain. Does that mean, then, that in the family circle everything remains the same when one member is disfellowshiped? Definitely not.
11 A disfellowshiped person has been spiritually cut off from the congregation; the former spiritual ties have been completely severed. This is true even with respect to his relatives, including those within his immediate family circle. Thus, family members—while acknowledging family ties—will no longer have any spiritual fellowship with him.—1 Sam. 28:6; Prov. 15:8, 9.
12 That will mean changes in the spiritual fellowship that may have existed in the home. For example, if the husband is disfellowshiped, his wife and children will not be comfortable with him conducting a family Bible study or leading in Bible reading and prayer. If he wants to say a prayer, such as at mealtime, he has a right to do so in his own home. But they can silently offer their own prayers to God. (Prov. 28:9; Ps. 119:145, 146) What if a disfellowshiped person in the home wants to be present when the family reads the Bible together or has a Bible study? The others might let him be present to listen if he will not try to teach them or share his religious ideas.
13 If a minor child is disfellowshiped, the parents will still care for his physical needs and provide moral training and discipline. They would not conduct a Bible study directly with the child, with him participating. Yet this does not mean that he would not be required to sit in on the family study. And they might direct attention to parts of the Bible or Christian publications that contain counsel he needs. (Prov. 1:8-19; 6:20-22; 29:17; Eph. 6:4) They can have him accompany them to and sit with them at Christian meetings, hoping that he will take to heart Biblical counsel.
14 But what if a close relative, such as a son or a parent who does not live in the home, is disfellowshiped and subsequently wants to move back there? The family could decide what to do depending on the situation.
15 For example, a disfellowshiped parent may be sick or no longer able to care for himself financially or physically. The Christian children have a Scriptural and moral obligation to assist. (1 Tim. 5:8) Perhaps it seems necessary to bring the parent into the home, temporarily or permanently. Or it may appear advisable to arrange for care where there is medical personnel but where the parent would have to be visited. What is done may depend on factors such as the parent’s true needs, his attitude and the regard the head of the household has for the spiritual welfare of the household.
16 This could be true also with regard to a child who had left home but is now disfellowshiped or disassociated. Sometimes Christian parents have accepted back into the home for a time a disfellowshiped child who has become physically or emotionally ill. But in each case the parents can weigh the individual circumstances. Has a disfellowshiped son lived on his own, and is he now unable to do so? Or does he want to move back primarily because it would be an easier life? What about his morals and attitude? Will he bring “leaven” into the home?—Gal. 5:9.
17 In Jesus’ parable of the prodigal son, the father ran to meet and then accepted his returning son. The father, seeing the lad’s pitiful condition, responded with natural parental concern. We can note, though, that the son did not bring home harlots or come with a disposition to continue his sinful life in his father’s home. No, he expressed heartfelt repentance and evidently was determined to return to living a clean life.—Luke 15:11-32.
DISFELLOWSHIPED RELATIVES NOT LIVING AT HOME
18 The second situation that we need to consider is that involving a disfellowshiped or disassociated relative who is not in the immediate family circle or living at one’s home. Such a person is still related by blood or marriage, and so there may be some limited need to care for necessary family matters. Nonetheless, it is not as if he were living in the same home where contact and conversation could not be avoided. We should keep clearly in mind the Bible’s inspired direction: “Quit mixing in company with anyone called a brother that is a fornicator or a greedy person . . . , not even eating with such a man.”—1 Cor. 5:11.19 Consequently, Christians related to such a disfellowshiped person living outside the home should strive to avoid needless association, even keeping business dealings to a minimum. The reasonableness of this course becomes apparent from reports of what has occurred where relatives have taken the mistaken view, ‘Though he is disfellowshiped, we are related and so can treat him the same as before.’ From one area comes this:
“One person who was disfellowshiped was related to about one third of the congregation. All of his relations continued to associate with him.”
And a highly respected Christian elder writes:
“In our area some disfellowshiped ones with large families have been met, as they enter the lobby of the Kingdom Hall, with a fanfare of backslapping and handshaking (even though the disfellowshiped one was known by them to be still living immorally). I feel a deep concern that those who have been disfellowshiped need to see that their course is hated by Jehovah and by his people and that they should feel a real need to become genuinely repentant. What will help these disfellowshiped ones to change when they are continually greeted by all in their large families who know of their practices?”20 There must have been congregations in the first century where many were related. But when someone was disfellowshiped, were all the relatives to carry on as normal as long as they did not discuss Scriptural matters with the disfellowshiped person? No. Otherwise the congregation would not really be applying the command: “Remove the wicked man from among yourselves.”—1 Cor. 5:13.
21 Great care needs to be exercised that a person’s situation as a disfellowshiped sinner is neither overlooked nor minimized. As the sons of Korah well demonstrated, our chief loyalty must be to Jehovah and his theocratic arrangement. We can be sure that when we uphold his standards and prefer association with his organized people, rather than with wrongdoers, we will have his protection and blessing.—Ps. 84:10-12.
SOCIAL GATHERINGS AND DISFELLOWSHIPED RELATIVES
22 Normally, relatives are often together at meals, picnics, family reunions or other social gatherings. But when someone has unrepentantly pursued sin and has had to be disfellowshiped, he may cause difficulties for his Christian relatives in regard to such gatherings. While they realize that they are still related to him, they do not want to ignore Paul’s advice that faithful Christians should “quit mixing in company” with an expelled sinner.23 There is no point in looking for some rule as to family members being at gatherings where a disfellowshiped relative might be present. This would be something for those concerned to resolve, in keeping with Paul’s counsel. (1 Cor. 5:11) And yet it should be appreciated that if a disfellowshiped person is going to be at a gathering to which nonrelative Witnesses are invited, that may well affect what others do. For example, a Christian couple might be getting married at a Kingdom Hall. If a disfellowshiped relative comes to the Kingdom Hall for the wedding, obviously he could not be in the bridal party there or “give away” the bride. What, though, if there is a wedding feast or reception? This can be a happy social occasion, as it was in Cana when Jesus attended. (John 2:1, 2) But will the disfellowshiped relative be allowed to come or even be invited? If he was going to attend, many Christians, relatives or not, might conclude that they should not be there, to eat and associate with him, in view of Paul’s directions at 1 Corinthians 5:11.
24 Thus, sometimes Christians may not feel able to have a disfellowshiped or disassociated relative present for a gathering that normally would include family members. Still, the Christians can enjoy the association of the loyal members of the congregation, having in mind Jesus’ words: “Whoever does the will of God, this one is my brother and sister and mother.”—Mark 3:35.
25 The fact is that when a Christian gives himself over to sin and has to be disfellowshiped, he forfeits much: his approved standing with God; membership in the happy congregation of Christians; sweet fellowship with the brothers, including much of the association he had with Christian relatives. (1 Pet. 2:17) The pain he has caused may even survive him.
26 Should he die while disfellowshiped, arrangements for his funeral may be a problem. His Christian relatives may like to have had a talk at the Kingdom Hall, if that is the local custom. But that would not be fitting for a person expelled from the congregation. If he had been giving evidence of repentance and wanting God’s forgiveness, such as by ceasing to practice sin and by attending Christian meetings, some brother’s conscience might allow him to give a Bible talk at the funeral home or grave site. Such Biblical comments about the condition of the dead provide a witness to unbelievers or comfort to the relatives. However, if the disfellowshiped person had still been advocating false teachings or ungodly conduct, even such a talk would not be appropriate.—2 John 9-11.
LESSONS FOR ALL OF US
27 All of us need to appreciate that it is Jehovah’s judgment that counts. (Prov. 29:26) That is true as to hateful practices, for the Bible shows that these are things that God detests. (Prov. 6:16-19) But it is also true as to his judgment of individuals. Jehovah’s Word plainly says that “unrighteous persons,” those carrying on the “works of the flesh,” will not inherit his kingdom. (1 Cor. 6:9, 10; Gal. 5:19-21) Such persons have no place in heaven, nor will they fit in the earthly realm of the Kingdom. Accordingly, anyone who wants to remain in the clean congregation of God today must meet His standards. God simply will not permit “leaven” to remain as a corrupting influence among his holy people.—1 Cor. 5:6-13.28 Naturally, if a close relative is disfellowshiped, human emotions can pose a major test for us. Sentiment and family ties are particularly strong between parents and their children, and they are also powerful when a marriage mate is disfellowshiped. Still, we must recognize that, in the final analysis, we will not benefit anyone or please God if we allow emotion to lead us into ignoring His wise counsel and guidance. We need to display our complete confidence in the perfect righteousness of God’s ways, including his provision to disfellowship unrepentant wrongdoers. If we remain loyal to God and to the congregation, the wrongdoer may in time take a lesson from that, repent and be reinstated in the congregation. Yet, whether that occurs or not, we can draw comfort and strength from what David said late in life:
“All [God’s] judicial decisions are in front of me; . . . And let Jehovah repay me according to my righteousness, according to my cleanness in front of his eyes. With someone loyal you will act in loyalty; with the faultless, mighty one you will deal faultlessly; with the one keeping clean you will show yourself clean . . . And the humble people you will save.”—2 Sam. 22:23-28.[Footnotes]
Comments on the situation of elders and ministerial servants are presented in “Questions from Readers” in The Watchtower of February 1, 1978.
[Study Questions]
1, 2. (a) What was God’s purpose as to family religion? (b) Some families faced what decision in Korah’s time?
3. Some of Korah’s family made what wise choice?
4. In what other way might family loyalty pose a test in Israel?
5, 6. (a) How might family division develop over religion? (b) Why must Christians not compromise in this situation? (Ps. 109: 2-5)
7, 8. Who is at fault over family problems that disfellowshiping may cause? (Deut 32:4)
9. What is the situation as to family obligations if a person’s mate is not a Christian or is disfellowshiped?
10, 11. How does disfellowshiping affect spiritual ties in the home?
12. With regard to spiritual communion, what changes might occur when a family member is disfellowshiped?
13. How would parents deal with a disfellowshiped child in the home?
14, 15. What should be done about a disfellowshiped parent’s moving back into the home?
16, 17. (a) How might parents react to the possibility of a disfellowshiped child’s moving back home? (b) What can we learn on this from the parable of the prodigal son?
18, 19. (a) How should Christians view association with disfellowshiped relatives who are outside the immediate family? (b) Why is this position appropriate? (2 Tim. 2:19)
20, 21. When it comes to disfellowshiped relatives, why do we need to be careful? (2 Tim. 2:22)
22. Why may family gatherings pose special problems as to disfellowshiped relatives?
23. What would be the situation with a disfellowshiped relative and a Christian wedding?
24. Loyal Christians can most enjoy what association? (Prov. 18:24)
25, 26. If a disfellowshiped relative dies, what would be the situation as to a funeral?
27. How should we view God’s judgments?
28. How may the matter of disfellowshiping put our loyalty to the test?[Picture on page 28]
A disfellowshiped parent may need to be cared for in the home of Christian children[Picture on page 29]
The prodigal son did not return home to continue his sinful living, but was repentant. His father accepted him back"As every one knows, there are mistakes in the Bible" - The Watchtower, April 15, 1928, p. 126
Believe in yourself, not mythology.
<x >< -
Quincy
Thank you for the Article...but my question still remains unanswered...It seems to me more like a cult or a job with the way things are done....or it seems very very political to me...(exacly what JW says they are not...go figure) however...The only person you need to talk to is GOD...not some Elder is power is none greater than yours...
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Elsewhere
All I can say is that the JWs are a legalist religion. Perhaps the following will help. It is from the "secret elder's manual", formally named "Pay Attention to Yourselves and to All the Flock". It is the section that covers "Sharing on a Judicial Committee".
Please let me (and the others) know if you can find a scriptural reason for all of their rules. I'd like to know as much as you!
UNIT 5 (b)
Sharing
on a Judicial Committee
"When having a hearing between your brothers, you must
judge with righteousness. " ( Deut. 1:16 ) It is a serious respon-
sibility to judge matters that affect people's lives and relation-
ships with others. Elders must have a reasonably complete
picture when judging a matter so that their decisions will not
be based on partial knowledge or on personal feelings. They
also need heavenly wisdom in order to make proper applica-
tion of God's Word and to determine how far their showing
mercy should extend. (Prov. 28:13; Jas. 2:13) They must
treat every person with impartiality at all times and desire that
the spiritually ill become well again, since a failure in this
regard is unjust and violates the law of love.‹I Tim. 5:21;
Jas. 2:1-9; 5:14, 15; w77 3/1 pp. 146-52.Elders Are Teachers and Judges
As "Judge of all the earth," Jehovah provides fatherly
correction and discipline whenever needed. (Gen. 18:
25; Heb. 12:5, 6)
He has raised up elders to serve as counselors and judges.
(Isa. 1:26)By judging in righteousness, you may turn others back
from a sinful course. (Prov. 14:12;Jer. 10:23, 24)God's Word is the basis for needed correction. (2 Tim.
3: 14-17)The responsibility of elders involves more than handling
Judicial matters.You must also teach, making clear what God requires.
Encourage the rendering of whole-souled service to
God and faithful obedience to his righteous principles.107
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Applying Jesus' Counsel on
Handling Certain Wrongs
Some accusations involve minor misunderstandings that
should be handled on a personal basis. (Matt. 5:23, 24;
6:12, 14; Eph. 4:25-27)
At Matthew 18:15-17 Jesus gave counsel on handling
serious wrongs that might be settled on a personal basis.
(w81 9/15 pp. 17-20; om pp. 142-5)Jesus' counsel concerns serious sins committed against one
personally, such as fraud or slander‹sins serious enough
to lead to a person's being expelled from the congrega-
tion.The person who believes he has been wronged takes the
first step toward resolving the matter; elders may encour-
age him to do this.(Matt. 18:15)The second step involves taking one or two persons with
him to speak with the individual. (Matt. 18:16)These should preferably be witnesses of the alleged
wrongdoing or respected brothers, usually elders, who
can examine the evidence and offer counsel for resolv-
ing the matter.They also become witnesses to the evidence presen-
ted in the discussion.The person who believes he has been wronged takes the
third step, bringing the matter to the congregation, as a
last resort. (Matt. 18:17)If the congregation elders are unable to bring a wrongdoer
to his senses, he is to be treated "as a man of the nations
and as a tax collector."The unrepentant wrongdoer would be expelled (disfel-
lowshipped) from the congregation.The Judicial Committee
Other cases of serious wrongdoing require special atten-
tion by the elders in order to determine what is needed108
"Pay Attention to Yourselves and to All the Flock"
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to help the repentant wrongdoer and to preserve the
spiritual health of all in the congregation.These include such sins as adultery, fornication, apostasy,
and drunkenness. (See Unit 5 (a), pages 92-6.)Before forming a committee, elders determine if the accu-
sation has substance.It must Scripturally be an offense serious enough to
result in disfellowshipping.There must be either two witnesses or a confession of
wrongdoing.If there is not enough evidence to form a committee
but serious questions have been raised, two elders may
be assigned to investigate the matter.If a judicial committee is needed, elders who are present at
the Kingdom Hall should determine which elders will
serve on the committee and which one will be chairman.The elders will take into consideration which elders are
best qualified to handle the particular type of case that
has arisen. (km 9/77 pp. 5-6 )It is usually best for newer elders to serve first with
more experienced ones.In a complex case, a judicial committee need not be
limited to three members; it may warrant having four
or even five experienced elders serve.More than one judicial committee may be operating at
the same time in a congregation, depending on cases
that arise.Elders called upon to care for this responsibility must
exercise heavenly wisdom, have good judgment, and be
impartial. ( Deut. 1:13, 16-18 )A sound knowledge of Jehovah's righteous laws and prin-
ciples is necessary.(Ps. 19:7-11)They must weigh matters carefully, realizing that certain
factors make situations differ from one another.UNIT 5 (b)
109
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Instead of looking for rigid rules for guidance, elders
should think in terms of principles; judge each case on its
own merits.Before handling a judicial case, elders should carefully
review Units 5 (a), 5 (b), and 5 (c).They may also need to do research in the Society's
publications and recent correspondence from the Soci-
ety to find information that may apply or be helpful.Elders can be confident that with accurate knowledge,
with experience and discernment, and with the help of
God's spirit, they can judge in righteousness, wisdom, and
mercy.Handling Judicial Cases
Do not send an individual any kind of correspondence
that directly accuses him of specific wrongdoing.
It is best for two elders to speak with the indlvidual and
invite him to meet with the Judicial committee.Suitable arrangements should be made as to the time
and place of the hearing.State what the person's course of action is supposed to
have been.If it is necessary to send a written invitation, you should
simply state what the individual's course is alleged to have
been, the time and place of the hearing, and how the
person can contact the chairman if the arrangements are
inconvenient for him.If the accused wishes to bring witnesses who can speak
in his defense regarding the matter, he may do so.However, observers are not permitted.
No tape-recording devices are allowed.
If the accused reeatedly fails to come to the hearing,
the committee will proceed with the hearing but will not110
"Pay Attention to Yourselves and to All the Flock "
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make a decision until evidence and any testimony by
witnesses are considered.The committee should not take action against a person
unless the evidence clearly proves this necessary.Failure to appear before the committee is not in itself
proof of guilt.What kind of evidence is acceptable?
There must be two or three eyewitnesses, not just persons
repeating what they have heard; no action can be taken if
there is only one witness. (Deut. 19:15;Jol1ll 8:17)Confession (admission of wrongdoing), either written or
oral, may be accepted as conclusive proof without other
corroborating evidence. (Josh. 7:19)Strong circumstantial evidence, such as pregnancy or evi-
dence (testified to by at least two witnesses) that the
accused stayed all night in the same house with a person of
the opposite sex (or in the same house with a known
homosexual ) under improper circumstances, is acceptable.The testimony of youths may be considered; it is up to
the elders to determine if the testimony has the ring of
truth.The testimony of unbelievers may also be considered, but
it must be carefully weighed.If there are two or three witnesses to the same kind of
wrongdoing but each one is witness to a separate incident,
their testimony can be considered.Such evidence may be used to establish guilt, but it is
preferable to have two witnesses to the same occurrence
of wrongdoing.Judging With
Righteousness, Wisdom, and Mercy
Elders must exercise wisdom in their questioning and
godly qualities in their judging.
In giving counsel or rendering decisions, avoid expressingUNIT 5 (b)
111
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opinions; be sure to judge in righteousness. (Deut. 1:
16, 17)You must ask pertinent, discreet questions to isolate main
issues and determine how or why a problem developed.Probing questions should not go into needless details,
especially in regard to sexual misconduct, unless this is
absolutely necessary, such as in determining whether
por-nei'a had been committed.Elders need to treat the accused kindly and respectfully,
never harshly. (w89 9/15 p. 19)Seek divine wisdom to help you relate Bible laws to the
issues raised or the charges being considered. (Jas. 1:5; 3:
17, 18)You must exercise mercy in matters of judgment, not only
by showing compassion in the judgment rendered but also
by expressing kind consideration and pity in your efforts
both to bring wrongdoers to repentance and to heal and
restore those who are repentant. (Rom. 2:4; Jas. 5:14-16;
Jude 22, 23 )In cases where it is established that a serious sin was
actually committed, the judicial committee should con-
sider such factors as these:Is there evidence of the person's craving wrongful things
or courting trouble? Or did the person momentarily
succumb to weakness? (Jas. 4:1 )Was he aware of the gravity of his sin? (Gal. 6:1 )
Had he been admonished that his course was leading
toward danger? (1 Thess. 5:14)What were the circumstances leading up to the wrong-
doing?Are there extenuating factors, such as emotional or
mental disorders or having been a victim of some type
of abuse in the past, that should be considered?Was it a single offense, or was it committed more than
once?112
"Pay Attention to Yourselves and to All the Flock"
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Was his confession voluntary, or did he have to be ac-
cused by others before confessing?Was his reluctance to speak more a result of deep shame
than of lack of repentance?Above all does he show true repentance and manifest a
heartfelt desire to avoid repetition of the wrong?Even though the wrongdoer is guilty of a serious of-
fense, elders on the judicial committee realize that their
aim is to recover the one who has fallen into a wrong
course, whenever this is possible. (Jude 23 )If he listens to them, showing true repentance, it may be
that he can be retained as a brother and thus be spared
being disfellowshipped. (Prov. 19:20; compare Matthew
18:15-17.)Neither the gravity of the wrong nor bad publicity
finally determines whether the person should be disfel-
lowshipped; rather, the determining factor is the indi-
vidual's sincere repentance or the lack of it.Some manifest repentance right after their sin by taking
steps immediately to confess; others manifest repentance
later, even during the meeting with the judicial commit-
tee. (w83 1/1 pp. 30-1 )It is in the person's favor if he voluntarily confesses,
but the determining factor is: Is he repentant?There is good reason for you to weigh carefully claims of
repentance when the individual has shown himself to be
guilty of hypocrisy, lying, or making deliberate efforts to
deceive.Also be cautious when it is apparent that the wrong act
was preceded by deliberate scheming, perhaps in a cold,
calculating way.This is quite different from when an individual, under
the unexpected pressure ot certain tempting circum-
stances, gives in because of human weakness.UNIT 5 (b)
113
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Judgment Related to Repentance
Elders must be able to discern genuine repentance on the
part of the wrongdoer. (w81 9/1 pp. 24-6; it-2 pp. 770-4 )
Genuine repentance is vital for wrongdoers because it is
the first step leading back to God. (Rom. 2:4)It is particularly important to be sure genuine repen-
tance exsts in cases of repeated sin, a practice of sin.If gross sin extended over a long period of time, particular
care should be exercised in determining the genuineness of
the repentance. (w81 9/1 p. 26)Is the person cooperative? When questioned, are his
answers forthright?Was fear and weakness the reason he did not come
forward and confess, or is he wicked, trying to fool the
congregation?Has he been counseled before for this sin?
Repentance is generally manifested by works that befit
repentance either before or during the committee hear-
ing. (Compare Acts 26:20. )How true repentance can be recognized:
Has the individual contritely prayed to Jehovah and
sought His forgiveness and mercy?Caution: Some wrongdoers, though repentant, find
it difficult to pray. (Jas. 5:14 )Has he admitted his wrongdoing, either voluntarily to
some of the elders before the hearing or when con-
fronted by his accusers?Caution: Some people are so deeply ashamed that
they are reluctant to speak. Or they have difficulty
expressing themselves.Has he made restitution, expressed willingness to do so,
or apologized to offended persons, those damaged by
his sinful course?114
"Pay Attention to Yourselves and to All the Flock"
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What seems to motivate the sadness, remorse, and
regret he shows? Is it worldly sadness (sorrow over
being caught) or heartfelt godly sadness? (2 Cor. 7:
8-11 )Does he have deep regret over a damaged relation-
ship with Jehovah, remorse over the reproach he has
brought upon Jehovah's name and people, and sincere
longing to come back into God's favor?Does his attitude include a heart-motivated rejection of
the bad course as something repugnant, hated? (Rom.
12:9)On occasion it may take more than one meeting for
reproof to reach the wrongdoer's heart and move him
to repentance.However, the judicial committee is not obliged to
meet repeatedly with the wrongdoer or put words
in his mouth, trying to force him to repent, if it is
obvious that he lacks godly sorrow.
In all cases, the elders on the judicial committee
must weigh such factors as the following:The seriousness of the wrong committed.
The time that has passed since it occurred.
The circumstances that led up to it.
The measure of willfulnes shown.
Whether there was deliberate failure to heed earlier
warning counsel.If all reasonable efforts has been made to readjust the
one who has committed serious sins and yet he remains
unrepentant, he must be disfellowshipped. (1. Cor. 5:1,
9-13)You must show respect for Jehovah's standard of righ-
teousness and holiness.You must also protect teh congregation from willful sin-
ners.The same principles will govern the judgment on the
part of the juducial committee in cases of reinstatement.114 Unit 5 (b) 115
--------------------------------------------------------------------------------
The Responsibility of
Judgment Is a Weighty OneJudging matters that effect people's lives and relation-
ships is a serious responsibility; it calls for balance,
discernment, and understanding. Rely on Jehovah's
guiding spirit.
Elders on a judicial committee must weigh carefully
both the interests of the individual and those of the
congregation as a whole. (Jude 3, 4, 22, 23)You must feel keenly your obligation before God to
prevent wrongdoing from infiltrating the congregation.At the same time, your manner of dealing with your
brothers must always reflect Jehovah's wise and merciful
ways.116 "Pay Attention to Yourselves and to All the Flock"
--------------------------------------------------------------------------------
"As every one knows, there are mistakes in the Bible" - The Watchtower, April 15, 1928, p. 126
Believe in yourself, not mythology.
<x >< -
joeshmoe
Of course, Q, it's very hypocritical.
The Witness organization, claiming to be God's sole channel on earth, places themselves in the place of God, speaking for (in effect prophesying for) God. In the eyes of Witnesses, "the society says" is the same as "God says."
JW DFing is just another example of why men should never be allowed to exercise excessive authority over fellow humans.
-Joe
-
SEAKEN2001
Quincy,
are you trying to make sense of why the JW's do what they do? Oh, my friend, that is a very difficult, if not impossible, task. Why is this so important to you? "Studying"? Have a ministry?
The basic answer is that they ARE a corporation and it IS like a job. Only they don't pay the workers. It's called a cult.
Sean
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Elsewhere
I have to agree with SEAKEN2001. Trying to figure out the answer to your question is like trying to figure out:
How much wood would a woodchuck chuck, if a woodchuck could chuck wood?
"As every one knows, there are mistakes in the Bible" - The Watchtower, April 15, 1928, p. 126
Believe in yourself, not mythology.
<x >< -