i am mapping out part 3 of my critiques on the watchtower's (jws) brochure, "the origin of life".
i drafted a sketch to help me visualise the task and thus develop the structure and reasoning.
the sketch is available at:.
I am mapping out Part 3 of my Critiques on the Watchtower's (JWs) brochure, "The Origin of Life". I drafted a sketch to help me visualise the task and thus develop the structure and reasoning. The sketch is available at:
https://jwstudies.com/Religious_Imperatives.pdf
I will appreciate any criticism, comment, advice, and/or suggestion that will help me. This is my honest, genuine attempt to understand their Creationist mindset. Does the diagram make sense?
Doug
i am very open to receiving thoughts that will help me develop this study:.
https://jwstudies.com/creation_literally.pdf .
doug.
Hi Mac.
Since the Hebrew scribes wrote about things that supposedly took pl;ace billions of years earlier, you are forced to presume: " that the creation account recorded by the author of Genesis chapter 1 was as he saw things in a vision given to him by God,"
That is a wishful hope, which you are entitled to rely on, but I will need convincing.
It is not valid to start with the Hebrew Scriptures as your authority until you can validate them as coming from a verifiable spirit world. Else there is no difference to the Quran, or the writings of any eastern religion or to the oral traditions of any number of modern aboriginal communities.
In my analysis of the two distinct and contradictory Creation accounts, I do not venture beyond the literal text;I did not move into the findings of scientists.
My characterisation of Hebrew Cosmology is consistently demonstrated in the images that are freely available online.
Although I did not explore the topic, Hebrew historiography is relevant. They created stories for religious purposes. They did not write stories to recount the past; they wrote stories to influence their contemporaries.
Each Creation story was created by a different group of scribes where each group had its eyes firmly fixed on their contemporary community.
Doug
i am very open to receiving thoughts that will help me develop this study:.
https://jwstudies.com/creation_literally.pdf .
doug.
Reading the literal rendering of these two Creation stories, as I have endeavoured to provide, shows that these narratives have religious purposes (Sabbath; Marriage). The analysis also shows they are not rational, nor do they accord with reality.
For example, they -- along with their neighbours -- considered the sky to be solid, with waters stored above so that it rained when the windows were opened.
Because the sky was solid, this meant that the sun, moon, and stars -- which were created later than earth, and later than light -- were located beneath the solid sky. Otherwise they could not be seen, nor could they illuminate the earth
Doug
i am very open to receiving thoughts that will help me develop this study:.
https://jwstudies.com/creation_literally.pdf .
doug.
waton,
I am analysing the two creation stories at Genesis, not the time frames of Evolution.
My intention is to provide a literal, grammatical and rational analysis of the words in the Hebrew Scriptures.
Doug
i am very open to receiving thoughts that will help me develop this study:.
https://jwstudies.com/creation_literally.pdf .
doug.
I am very open to receiving thoughts that will help me develop this Study:
https://jwstudies.com/Creation_literally.pdf
Doug
i know that present-day jehovah's witnesses believe that 144,000 are to go to heaven and rule alongside jesus, and that the survivors of armageddon along with those who will be resurrected are to live on earth with the prospect of living here forever.. questions:.
> what did pastor russell and the bible students originally believe about the earth?.
> did they believe that the earth would always exist and that it would become a paradise?.
I provide an overview of the WTS, beginning with CTR, at:
https://jwstudies.com/The_Watch_Tower_Society_Reveals_Itself.pdf
I also touch on his contemporaries at:
https://jwstudies.com/People_important_to_Russell.pdf
Doug
it has been well documented that jehovah`s witnesses have long claimed that christendom has hidden the name of god for centuries.. and that they alone have restored that name in the last century,.
making it known in all of the earth for a witness.. nothing could be further from the truth .. 1.justus martinus a 13th century spanish monk took the four hebrew letters of the tetragrammaton for gods name and added vowels to those consonants and came up with hebrew letters to english jhvh and the vowels he added e o a. which amounted to jehovah ,remember this was in the thirteenth century by a spanish catholic monk.. 2.this name persisted throughout the centuries to this day ,in many so of christendoms writings etc,etc.. 3.churches of christendoms religions throughout the world have the name jehovah in stone on them engraved since that 13th century .
4.in the 1970`s if i remember correctly their was an international convention held around the world in which the jw`s released a publication of the conventions and the churches of christendom to the delegates showing these churches many of which had the name jehovah engraved in stone on them.......centuries old churches.
In the Hebrew concept, a person's "name" was far more than an identifying handle. We might speak of a person's name in terms of their reputation, but it was even more than that for a Hebrew -- it was that person's very being. Hence the need at times to change a person's name (Jacob/Israel; Simon/Peter; Saul/Paul; etc).
As for Rutherford's creation of the term "Jehovah's witnesses", Isaiah 43:10 is in the context of the Babylonian Captivity, and the writers are saying that the people had failed, even though they had witnessed the power of YHWH. The passage concludes by saying that because they had witnessed YHWH yet rejected his ways, they were being sorely punished.
Doug
in its use of the prophecy contained in nebuchadnezzar's dream (daniel 4), the wts applies a "greater fulfilment" beyond its initial application.. while they complain about the wts's action, at the same time these people make their own secondary applications to prophecies, such as with micah 5:2. these people also find "greater" meaning to historical statements, such as at isaiah 9:6 and at isaiah 53.. such passages had their local meaning yet people are prepared to find their "greater application" which suits their ends, just as the wts does.
it is not an excuse to say that the nt writers indulged themselves in the practice.. i am not saying that i agree with the practice; i am simply seeking consistency and integrity.. doug.
Mac48,
When you read all that I wrote in that post, you will see that I am in furious agreement with you.
These issues that we raise are manifestations at the human level - families shredded; some blood products refused; mental illnesses. I do not see them as doctrinal issues. It does not matter one iota whether one accepts the Trinity or not; whether one understand the Ransom or not; whether one accepts their idea of the 144,000 or not; when Jerusalem was destroyed; and so on on. These are simply issues one should use to break the mental stranglehold, not as an issue for its own sake.
Religious organisations, including the WTS, use doctrines in order to hang onto people. But I do not see their God running an exam on doctrinal issues to determine whether Peter will let someone through the Pearly Gates.
Doug
in its use of the prophecy contained in nebuchadnezzar's dream (daniel 4), the wts applies a "greater fulfilment" beyond its initial application.. while they complain about the wts's action, at the same time these people make their own secondary applications to prophecies, such as with micah 5:2. these people also find "greater" meaning to historical statements, such as at isaiah 9:6 and at isaiah 53.. such passages had their local meaning yet people are prepared to find their "greater application" which suits their ends, just as the wts does.
it is not an excuse to say that the nt writers indulged themselves in the practice.. i am not saying that i agree with the practice; i am simply seeking consistency and integrity.. doug.
Mac48,
While we have very differing outcomes to our investigations, I genuinely wish you well and that your faith gives you peace and meaning to your life.
I do not care what any individual JW believes. As long as their belief causes no actual harm to themselves or to anyone else, the only thing is that a JW lives in accordance with their individual genuinely held beliefs.
My beef is with the Organisation and with its leaders, who are less than forthright with the people who put their lives in the hands of those who are prepared to deceive them.
Thus I use topics such as chronology and blood to show JWs what the leadership truly is.
My concerns are thus not doctrinal but
1. They rip families apart
2. People die unnecessarily due to the leaders' stance on the medical use of some blood products
3. Cognitive dissonance has such terrible mental impacts.
Doug
in its use of the prophecy contained in nebuchadnezzar's dream (daniel 4), the wts applies a "greater fulfilment" beyond its initial application.. while they complain about the wts's action, at the same time these people make their own secondary applications to prophecies, such as with micah 5:2. these people also find "greater" meaning to historical statements, such as at isaiah 9:6 and at isaiah 53.. such passages had their local meaning yet people are prepared to find their "greater application" which suits their ends, just as the wts does.
it is not an excuse to say that the nt writers indulged themselves in the practice.. i am not saying that i agree with the practice; i am simply seeking consistency and integrity.. doug.
https://www.etsjets.org/files/JETS-PDFs/44/44-2/44-2-PP237-252_JETS.pdf (accessed 9 September 2019)
The vindication of the saints is accompanied by the complete curtailing of the most characteristic activity of the dragon on earth: deceiving the nations. Yet Satan’s binding is for “a short time”, anticipating his release, and final rebellion and destruction after the millennium in 20:7–10.
The binding, release, and final judgment of Satan may simply reflect a traditional apocalyptic motif as found in Isa 24:21–22; 1 Enoch 10:4–6, 11–13; and Jude 6, which reflect the common themes of binding and imprisonment of demonic beings (Azazel in 1 Enoch 10:4) until a future time of judgment.
The parallels between Rev 20:1–10 and 1 Enoch 10:4–6 are particularly close: (1) an angel binds Azazel (10:4; Rev 20:1–2); (2) Azazel is imprisoned in darkness and sealed over for a period of time (10:4–5; Rev 20:3); (3) the binding lasts until the day of judgment when Azazel is thrown into the fire (10:6; Rev 20:3, 7–10); (4) the binding renders Azazel incapable of corrupting the people with false teaching (10:7–8; Rev 20:3). John has taken over and adapted a traditional apocalyptic theme of the binding of the demonic/Satan and has integrated it into his own eschatological scenario of the final battle (20:7–10) and the final vindication of the saints (20:4–6). Thus, the binding and subsequent judgment of Satan are also not meant to communicate chronological information, but the thematic idea of the judgment of Satan using a traditional apocalyptic motif. The binding and judgment of Satan in vv. 1–3, like the millennium of vv. 4–6, function as part of the complex of events that will transpire at the Parousia.
The inclusion of the one thousand year reign of the saints between the two parallel scenes of the final battle can be explained in three ways. First, at this point John seems to be following Dan 7:9–14. Daniel 7 envisions the destruction of the beast at the end of history and the transference of his authority to the Son of Man and the saints with him. The judgment of the beast and the saints’ enemies is a necessary prelude for the reign of the saints. Therefore, the destruction of the beast and all evil in Revelation “requires as its positive counterpart that judgment be given in favour of the martyrs, who must be vindicated and rewarded.”
Second, and related to this, the mention of the saints seated on thrones in 20:4–6 suggests not only reigning but judging (cf. Dan 7:22; Luke 22:30; 1 Cor 6:2). The saints carry out their judicial function by ruling over and defeating the enemies in 19:11–21; 20:7–11.
Finally, by placing the vision of the final vindication of the saints in 20:4–6 immediately prior to the account of the final eschatological battle in vv. 7–11, John emphasizes that the vindication and victory of the saints is irreversible and secure. Satan’s last-ditch effort to thwart the saints is no contest at all and ends up in inevitable failure (vv. 9–10). God’s word on the matter is final.
