Posts by aqwsed12345

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164
How did JWs arrive at a clearer understanding of what the Bible teaches than other Christian denominations?
by slimboyfat in
1. watchtower
2. beliefs
for jws who believe that jehovah had a hand in reviving the truth in the nineteenth century this is enough explanation for how jws managed to achieve a closer approximation to early christian beliefs and practices than other groups.

but is there an explanation for this phenomenon that doesn’t rely on supernatural intervention?

new testament scholar james dunn explains the difficulty of interpreting the biblical texts in this way:.
aqwsed12345

@Earnest
Your argument suggests that you agree that John 1:1c should be understood qualitatively, conveying the divine nature of the Logos. However, the rendering "the Word was a god" in the New World Translation (NWT) fails to reflect the qualitative essence of the Greek text. The qualitative sense does not imply that the Word is a lesser god but that the Word shares fully in the divine nature.
In Greek, "theos" without the article emphasizes this divine quality, not multiplicity within the divine realm. The traditional rendering, "the Word was God," reflects this qualitative distinction properly without introducing monalatristic henotheism or creating ambiguity. It emphasizes that the Logos is fully divine without confusing the Logos with the Father. The traditional rendering is not definite, it would be "the Word was *the God", but as far as I know, no one has ever translated it that way.
The NWT’s translation, however, risks misunderstanding by implying that the Word is a separate, lesser deity, which is inconsistent with the monotheistic theology of John’s Gospel and the broader context of Scripture. The Coptic translation similarly supports the qualitative sense, emphasizing the fully divine nature of the Logos, not monalatristic henotheism or a separate inferior/secondary/lesser deity. Thus, the rendering "the Word was God" remains theologically and grammatically superior.
@Wonderment
You suggest that scholars are inherently biased and push religious agendas. However, the scholarly process is generally rooted in critical analysis, peer review, and rigorous linguistic and historical study. This does not mean that scholars are infallible, but it does suggest that conclusions are drawn from a substantial body of evidence, not just personal agendas. It is also important to note that while differing perspectives exist, relying on solid linguistic evidence, as seen in works by scholars like Harner and Colwell, remains crucial.
You dismiss Colwell’s rule as flawed, calling it "a theory" that should be discarded. This is a gross oversimplification. Colwell’s rule is not universally dismissed by scholars but has, rather, been carefully analyzed and applied, with its principles still holding validity in many grammatical discussions. The key to understanding Colwell’s rule is recognizing its relevance to the construction of Greek sentences like John 1:1. While it is true that Colwell did not emphasize qualitative nouns in his initial work, subsequent scholars like Harner have explored this dimension, suggesting that the word "theos" in John 1:1c emphasizes the nature of divinity, not an indefinite entity. Colwell’s rule highlights how the word "theos" should be interpreted in its specific context as definite or qualitative rather than indefinite.
You try to make an argument by comparing the use of the article in John 4:19 and other verses, asserting that Greek drops the article to denote qualitativeness. However, Greek grammatical constructions are nuanced and context-dependent. John 1:1’s construction, with an anarthrous "theos" in the predicate nominative position, does not automatically lead to the indefinite reading “a god.” Rather, it points to a qualitative understanding that describes the nature of the Word as sharing in divinity.
Comparisons with passages like John 4:19 are misleading. In the example of the Samaritan woman recognizing Jesus as "a prophet," she is making a situational observation, whereas John 1:1c is a theological statement about the eternal nature of the Word. The parallel does not hold because the contexts and implications of the two passages are fundamentally different.
You suggest that qualitative and indefinite nouns often overlap and that the Greek construction of John 1:1 could plausibly be translated as "a god." This is a misunderstanding of the linguistic principles at work. Qualitative nouns describe the essence or nature of something, while indefinite nouns introduce one among a category. Harner and other scholars argue that "theos" in John 1:1c is qualitative, describing the Word’s nature as fully divine. This is distinct from an indefinite reading, which would suggest a lesser or different kind of separate divine being, contrary to John’s intention.
The necessity of indefinite article depends on the context and linguistic features. For example, in a Greek mythological work, "Zeus en theos" should be translated as "Zeus was a god", since the context of the work implies that Zeus is one of the several Olympian gods. However, the Gospel of John is a work with a monotheistic framework, there are no more deities here, only one. So Logos can only be "theos" if He is the same God with "the God". Linguistic peculiarities are also important, for example, if you want to say that you are a black person in English, you don't say "I am *a Black", but simply "I am Black". However, in Spanish "soy negro" would mean that you are a person named "Negro", so you say "soy un negro". Or in English we say "I am a lawyer" with an indefinite article, but in German we say the same thing without an indefinite article: "Ich bin Rechtsanwalt."
You have not addressed the point regarding nomina sacra, where sacred names, including "God," were consistently abbreviated in early manuscripts out of reverence. This practice applies equally to references to the Father and to the Son, supporting the understanding that the early Christians saw the Son as sharing fully in divine status. This diminishes the argument that early Christians viewed Jesus as merely "a god."
You attempt to dismiss the eternal nature of the Word by claiming that the verb "was" (ἦν) in John 1:1 does not necessarily indicate eternal preexistence. However, in the context of the prologue of John, the use of ἦν, especially in conjunction with "in the beginning" (Ἐν ἀρχῇ), strongly suggests an eternal existence. The contrast between the imperfect tense "ἦν" (was) and the aorist "ἐγένετο" (came into being) used in reference to creation further emphasizes the Word's eternal nature. Thus, the Word is not merely present at the beginning but has existed eternally.
FYI: A Study of John 1:1a, b: A Defense of the Deity of Christ Apart from the Argument of 1:1c.
... and: John 1:1a
Your review mentions Wallace's “individualism” and his “tendency to redefine subjects and terminology.” However, this should be seen as Wallace striving to break down old and often rigid definitions. His approach adds precision to understanding, although some readers may find it complex. Wallace’s individualism can sometimes be beneficial, as it pushes scholarly discourse to advance rather than stay stagnant. While there are disagreements, Wallace’s contributions cannot be dismissed as "odd conclusions."
A significant issue addressed is Wallace's interpretation of the article, particularly in passages like John 1:1. Wallace argues for a qualitative interpretation of the Greek term "theos" in John 1:1c, contending that it describes the Word as having the nature of God, rather than merely being “a god.” This qualitative approach emphasizes the divine nature of the Logos without introducing monalatristic henotheism or diminishing the Word's divinity. Critics of Wallace, such as JWs, may object to this, preferring an indefinite article ("a god"), but Wallace’s interpretation aligns with mainstream Christian theology and addresses the nuances of Koine Greek more faithfully.
Your review accuses Wallace of dishonesty, particularly in his treatment of Colwell’s Rule and his evangelical leanings. It claims that Wallace inconsistently applies the rule and accuses him of theological bias. However, it’s important to note that Wallace’s positions are well-supported by his analysis of Greek syntax and the broader context of Scripture. While he acknowledges the misuse of Colwell’s Rule by others, his conclusions about John 1:1 are not based on theological bias alone but on a careful linguistic analysis that remains consistent with mainstream Trinitarian scholarship.

The criticism that Wallace inconsistently renders John 1:1c as "God" rather than "a god" is grounded in the theological implication of the term. Wallace maintains that "theos" in John 1:1c is qualitative, indicating the Logos shares in the full divine essence. JWs argue for an indefinite rendering, but Wallace correctly notes that such a translation introduces a henotheistic nuance foreign to John’s intent and the early Christian understanding of Jesus as fully divine.
To sum up, the interpretation of John 1:1c as "the Word was God" is supported by the qualitative understanding of "theos" in Greek, affirmed by numerous scholars, and aligns with the broader theological context of John's Gospel. Attempts to translate this passage as "a god" introduce unnecessary theological confusion, are inconsistent with early Christian practices, and are not supported by the grammatical evidence.
164
How did JWs arrive at a clearer understanding of what the Bible teaches than other Christian denominations?
by slimboyfat in
1. watchtower
2. beliefs
for jws who believe that jehovah had a hand in reviving the truth in the nineteenth century this is enough explanation for how jws managed to achieve a closer approximation to early christian beliefs and practices than other groups.

but is there an explanation for this phenomenon that doesn’t rely on supernatural intervention?

new testament scholar james dunn explains the difficulty of interpreting the biblical texts in this way:.
aqwsed12345

@Wonderment
Sure, here are my notes on this in this article:
John 1:1
59
Proof of two destinies for believers in the Bible, heavenly and earthly
by slimboyfat in
1. watchtower
2. beliefs
the jw idea that believers are destined either for heavenly life or for endless life on earth comes in for significant criticism by critics of various kinds.

even some groups, such as the christadelphians, who share belief in a future paradise earth, don’t share the view that some christians are destined for life in heaven.

yet there is surprisingly quite a lot of evidence in the bible for the existence of two distinct groups of believers.
aqwsed12345

@Sea Breeze
You claim that the Bible “overwhelmingly supports” a literal 1,000-year reign of Christ on earth, but a closer examination reveals that many of these references are symbolic or apocalyptic in nature. The Book of Revelation, where the “1,000-year reign” is specifically mentioned, is a highly symbolic text filled with visions and apocalyptic imagery, as even premillennialists acknowledge. The assertion that there are “over 1,800 Old Testament references to a literal kingdom” must be critically examined. Many of these references speak to the establishment of God’s reign, often using symbolic language to convey themes of divine sovereignty, judgment, and restoration, rather than providing a detailed description of a literal, future earthly kingdom. Isn't this exactly the same as when JWs simply claim that this and that New Testament verse "only" refers to "the anointed"?

Amillennialism is not a “left-over relic of the Catholic Church,” but rather a biblically grounded interpretation held by many respected theologians throughout Christian history, including prominent figures like Augustine, Calvin, and more modern theologians. I would like to note that you are so anti-Catholic that it is enough for you to reject a certain doctrine that it is also the Catholic teaching? Amillennialism recognizes the symbolic and apocalyptic nature of the book of Revelation, particularly the vision in Revelation 20. This interpretation sees Christ’s reign as already established through His resurrection, ascension, and ongoing rule in heaven, not a future earthly kingdom.
The Bible often uses symbolic language in prophetic and apocalyptic texts to convey deeper spiritual realities rather than strict historical timelines. The number 1,000 in Revelation 20, for example, is seen by many as symbolic of completeness and perfection rather than a literal number of years. Throughout Scripture, numbers like 7, 12, and 1,000 are used symbolically to represent fullness and completeness rather than literal periods (e.g., Deuteronomy 7:9, Psalm 50:10, 2 Peter 3:8).
Hence the amillennial interpretation simplyrecognizes this symbolic language. Augustine, one of the early proponents of amillennialism, rightly interpreted Revelation 20 as representing the present Church age, during which Christ reigns spiritually through His Church. The “binding” of Satan described in Revelation 20 refers to the limitation of Satan’s power to deceive the nations during this period, allowing the spread of the Gospel to all people.

The argument for premillennialism often emphasizes the fulfillment of God’s covenants with Israel, specifically the Abrahamic, Davidic, and Palestinian covenants. These covenants do promise a land, a kingdom, and blessings to Israel. However, amillennialists argue that these promises are ultimately fulfilled in Christ and His Church, which includes both Jews and Gentiles. As Paul explains in Romans 9–11, not all who are descended from Israel are part of the true Israel. The promises given to Israel are fulfilled in Christ, who is the true King and descendant of David.
You referenced the Abrahamic, Palestinian, and Davidic covenants, suggesting that their fulfillment depends on a literal 1,000-year reign of Christ on earth. However, the New Testament provides a broader perspective on the fulfillment of these covenants. The promises made to Abraham, for example, are fulfilled through Christ (Galatians 3:16). Paul writes that Christ is the true seed of Abraham, and through faith in Him, believers from all nations become part of the “Israel of God” (Galatians 6:16).
Similarly, the Davidic covenant finds its ultimate fulfillment in Jesus Christ, who is now seated at the right hand of God, ruling over His people (Acts 2:29-36). His kingship is not limited to a future earthly reign but is exercised now as He reigns over His Church and the entire universe (Ephesians 1:20-23). This reign, according to amillennialism, is not limited to a specific future period but is ongoing until His final return when He will bring all things to their ultimate consummation.

In the New Testament, the land promises are expanded to encompass the entire world (Romans 4:13). The Church, made up of believers from every nation, has become the recipient of God’s promises. This is why Paul can say in Galatians 3:28-29 that there is no distinction between Jew and Gentile in Christ, and that those who belong to Christ are heirs of the promises made to Abraham. Thus, the fulfillment of the covenants does not necessitate a future earthly reign limited to national Israel but is instead realized in the global reign of Christ through His Church.

The claim that the millennial reign “must” be interpreted literally is not supported by the overall context of apocalyptic literature. In Jewish apocalyptic literature, the number 1,000 is often used symbolically to represent completeness or perfection, rather than a literal period of time. Throughout Revelation, numbers have symbolic meanings (e.g., the number 7 representing perfection or completeness). The “1,000 years” in Revelation 20 should be understood as symbolic of the entire Church age—an indefinite period during which Christ reigns from heaven and Satan’s power is restricted.
You expressed concern about symbolic interpretations, suggesting they create theological “holes” that lead to confusion. While it’s true that apocalyptic literature can be challenging to interpret, it’s important to recognize that Scripture itself often uses symbolic language to describe spiritual realities. Consider Jesus’ own parables, which use symbolic language to describe the Kingdom of God.
Amillennialism views the events of Revelation 20 as symbolic of Christ’s victory over Satan through His death and resurrection. The “binding of Satan” represents the restraint of his power to deceive the nations as the gospel spreads throughout the world. This binding is not absolute, as Satan still influences the world, but it indicates that Christ has decisively triumphed over him (John 12:31; Colossians 2:15). The “first resurrection” in Revelation 20 is interpreted as the spiritual resurrection of believers, a participation in Christ’s resurrection through faith and baptism (Colossians 2:12; Ephesians 2:6).
Amillennialism asserts that we are currently living in this symbolic millennium. Christ is reigning now, as evidenced by His resurrection and ascension, and Satan’s influence, though still present, is limited by Christ’s authority. This interpretation aligns with passages such as Matthew 28:18, where Jesus declares, “All authority in heaven and on earth has been given to me.” Christ’s reign is a present reality, not something to be deferred to a future earthly kingdom. The Church Age began with Christ’s resurrection and will end with His second coming. During this period, Christ reigns from heaven, and His kingdom is advancing through the preaching of the gospel and the work of the Church. Satan is “bound” in the sense that he cannot prevent the spread of the gospel or deceive the nations in the way he once did before Christ’s victory on the cross.
At the end of this present age, Christ will return, bringing the final judgment, the resurrection of the dead, and the renewal of all creation (Matthew 25:31-46; Revelation 21-22). The emphasis in Scripture is not on a temporary, earthly kingdom but on the eternal reign of God in the new heavens and new earth, where all things will be made new.

The argument that denying a literal 1,000-year kingdom opens the door to theological errors like those of the Jehovah’s Witnesses misunderstands the broader symbolic nature of biblical prophecy. The JW doctrines distort key biblical teachings, particularly on the nature of Christ, the resurrection, and salvation. These distortions are not rooted in the amillennial interpretation of Scripture but in a broader misunderstanding of essential Christian doctrines. Theological cults like the JWs arise from a misreading of Scripture, not from amillennialism.

Moreover, it is important to recognize that amillennialism does not deny the future return of Christ or His final judgment. Instead, it emphasizes that Christ’s kingdom is both “already” and “not yet.” It is “already” present in the world through the Church, but its full manifestation will occur at Christ’s return when He ushers in the new heavens and new earth (Revelation 21). This is the culmination of God’s redemptive plan, where all believers will be united with Christ for eternity.
One of the challenges of premillennialism is the theological tension it creates with the New Testament’s teaching about Christ’s victory and the finality of His work. If Christ’s death, resurrection, and ascension have already secured victory over sin, death, and Satan (1 Corinthians 15:55-57), why would there need to be a future, temporary earthly reign before the final judgment? Amillennialism resolves this by understanding Christ’s reign as spiritual and ongoing, with His final return ushering in the new creation rather than a temporary earthly kingdom.
Many premillennialists argue that a literal earthly kingdom is necessary for the fulfillment of God’s promises to Israel. However, the New Testament frequently speaks of the Church as the fulfillment of Israel (Romans 9:6-8; Galatians 3:7-9, 28-29). The distinction between Jews and Gentiles is abolished in Christ, who has made one new people of God from all nations (Ephesians 2:14-16). Thus, the promises made to Israel are being fulfilled in the Church, which includes both Jews and Gentiles who trust in Christ.
Your concerns about the dangers of amillennialism allowing false teachings like those of the JWs to flourish are understandable. However, false teachings arise when Scripture is misinterpreted or distorted. It’s not the amillennial view itself that leads to error, but rather a misunderstanding of the nature of Christ’s kingdom and the application of biblical prophecy. The antidote to false teaching is careful, faithful interpretation of Scripture, grounded in the historical and theological context of the Bible as a whole.

Amillennialism offers a theologically coherent and biblically grounded interpretation of Scripture. It avoids the pitfalls of overly literal readings of apocalyptic texts and instead seeks to understand the deeper spiritual realities they convey. This interpretation is consistent with the broader witness of Scripture, which presents Christ’s kingdom as spiritual, not earthly, and His reign as extending over the hearts of believers throughout history.

In conclusion, the literalist approach to the millennium often overlooks the rich symbolism of biblical prophecy and fails to recognize the ways in which Christ is already reigning through His Church. Amillennialism provides a balanced and consistent interpretation of Scripture that affirms Christ’s current reign and looks forward to the final consummation of His kingdom at the end of the age, and emphasizes the eternal nature of Christ’s kingdom, rather than a temporary earthly reign, and highlights the spiritual realities of the present age in which Christ is already King and we, as believers, are already participating in His kingdom.
59
Proof of two destinies for believers in the Bible, heavenly and earthly
by slimboyfat in
1. watchtower
2. beliefs
the jw idea that believers are destined either for heavenly life or for endless life on earth comes in for significant criticism by critics of various kinds.

even some groups, such as the christadelphians, who share belief in a future paradise earth, don’t share the view that some christians are destined for life in heaven.

yet there is surprisingly quite a lot of evidence in the bible for the existence of two distinct groups of believers.
aqwsed12345

@Sea Breeze
The primary biblical text cited for a literal 1000-year reign is Revelation 20:1-7, which describes Satan being bound for 1000 years, followed by a period where saints reign with Christ. However, Revelation is a highly symbolic, apocalyptic text filled with imagery that represents spiritual realities rather than literal occurrences. Throughout Revelation, numbers often have symbolic meanings. The number 1000, for example, represents completeness or fullness in biblical symbolism. Psalm 50:10 describes God as owning "the cattle on a thousand hills," not as a literal count, but as a way to express God’s sovereign ownership over everything. Similarly, the 1000 years in Revelation 20 signifies the complete and perfect reign of Christ that is currently taking place—not a literal, future 1000-year period after Christ's return.
Revelation is not a straightforward narrative but a series of visions rich in metaphor. From the depiction of Christ as a lamb to the dragon representing Satan, Revelation constantly uses symbolic language. To isolate the 1000 years in Revelation 20 and interpret it literally while treating the rest of the book as symbolic is inconsistent with the genre of apocalyptic literature.
The New Testament teaches that Christ’s kingdom has already been inaugurated but has not yet been fully consummated. The amillennial view holds that we are currently in the "millennium," which represents the entire Church age, a time when Christ reigns spiritually through His Church. In passages like Matthew 28:18, Christ declares, "All authority in heaven and on earth has been given to me." Similarly, in Ephesians 1:20-22, Paul affirms that Christ is currently seated at the right hand of God, ruling over all things. Colossians 1:13-14 states that believers have already been "transferred to the kingdom of His beloved Son." These passages point to the reality that Christ’s reign is not something to occur only in the future but is happening now.
Amillennialists argue that Satan’s "binding" during the 1000 years is symbolic of his limitation during the Church age. Satan is still active, but his power is curtailed so that the gospel can spread to all nations (cf. Matthew 12:29, where Jesus describes binding the strong man to plunder his house). This aligns with Revelation 20:3, which describes Satan being bound "so that he might not deceive the nations"—something that has been happening since Christ's first coming.
Premillennialism often assumes that Christ’s kingdom must be earthly and political, akin to the kingdoms of this world. However, Jesus explicitly rejected such a conception of His reign. Jesus said to Pilate, "My kingdom is not of this world" (John 18:36). His rule is not political or territorial but spiritual. He reigns in the hearts of believers and in the Church. The amillennial interpretation upholds this biblical teaching by understanding the "millennial" reign as Christ’s present spiritual reign, not as an earthly political kingdom.
According to Ephesians 2:6, believers are already "seated with Christ in the heavenly places." This does not mean a literal, physical seating but a spiritual reality of reigning with Christ through faith. Revelation 20’s mention of saints reigning with Christ reflects this spiritual authority, not a future political office on earth.
Premillennialists typically interpret the "first resurrection" in Revelation 20 as a literal physical resurrection of saints before the millennium and a second resurrection for judgment at the end of the millennium. However, this interpretation conflicts with the New Testament’s teaching on resurrection and judgment. The New Testament consistently teaches a single, general resurrection of both the righteous and the unrighteous at Christ's return. In John 5:28-29, Jesus states that "all who are in the tombs will hear His voice and come out—those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment." There is no mention of two separate resurrections. Similarly, 1 Corinthians 15 and 1 Thessalonians 4 describe the resurrection of believers happening at Christ’s second coming, not at the beginning of a millennial reign. The Bible teaches that judgment occurs immediately after Christ's return. In Matthew 25:31-46, Jesus describes how, when He returns, He will gather the nations and immediately separate the sheep from the goats for judgment. There is no indication of an intermediate millennial reign before this final judgment.
Amillennialism sees Christ’s second coming as the climax of history, where He will judge the living and the dead, defeat all enemies, and usher in the new heavens and new earth (Revelation 21-22). Premillennialism introduces a confusing sequence of events, including multiple resurrections and judgments, which creates theological and eschatological complications. The Bible presents Christ’s return as the event that brings final redemption to creation. In 2 Peter 3:10-13, the "day of the Lord" is described as the time when "the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved," leading to "new heavens and a new earth." This imagery suggests a single, climactic event, not an extended period of earthly reign before final judgment.
Some premillennialists claim that early church fathers like Papias, Justin Martyr, and Irenaeus supported a literal millennial reign of Christ on earth. While it is true that some early Christians held premillennial views, it is equally true that other early church fathers, such as Origen and Augustine, argued for a more symbolic understanding of the millennium. Augustine's amillennial view became the dominant eschatology in the early Church, largely because it made better sense of Scripture’s emphasis on the already-but-not-yet nature of the kingdom. His perspective that the 1000-year reign symbolizes the period between Christ’s first and second comings has stood the test of time and is well supported by the broader context of Scripture.
Despite appearances to the contrary, chiliasm has no roots in Scripture. Above all, it ignorantly assumes that prophecy reveals the supernatural connections of the various moments in salvation history, follows divine pragmatism, and does not intend to be a premature account of history. It goes against the spirit of Scripture to treat the apocalyptic and prophetic depictions of the future as literal descriptions, rather than seeing in them symbols of God's abundant grace and power.
This applies specifically to Revelation 20:1–10, which Augustine interpreted as meaning that the thousand-year kingdom is the spread of Christ's Church on earth and the glorification of the Church’s saints and martyrs in heaven. Perhaps we come even closer to the meaning of this difficult passage, and can offer a positive evaluation of the core truth within chiliasm, which persists with surprising tenacity even in the atmosphere of revelation, if we distinguish two phases in the history of the Church as the world-power representative of the gospel. One phase is characterized by struggle across the board against anti-Christian directions and forces, and its type is the warlike King David. Currently, we are still in this phase. The other phase is characterized by the Church’s triumph over pagans and godless powers and the peaceful enjoyment of its spiritual and moral supremacy, when Satan is bound precisely because of the historical triumph of the gospel. In this period of peace, prefigured by Solomon, the prince of peace, the gospel will fully unfold as contained in the ideal program of the Ten Commandments and the Sermon on the Mount (the abolition of the death penalty, the cessation of wars, at least among Christians, great simplicity, self-sacrifice, intense service to Christ, etc.). This is the legitimate element in the hope of the spiritualists. But no more than this. We are not to expect a new revelation and a new sending of the Spirit, but rather the full development of the evangelical seed under the ripening influence of the day of history. After this comes the great struggle of the Antichrist and the second coming of the Savior. But regardless of how this unfolds, it is certain from Scripture that the chiliastic interpretation of Revelation 20 is impossible. According to the clear teaching of Scripture, the resurrection is so closely followed by the Judgment that there is no room for a thousand-year earthly paradise.
The biblical evidence for a literal 1000-year reign of Christ is far from overwhelming. In fact, when the entirety of Scripture is considered, especially its consistent teachings on the nature of Christ’s kingdom, the resurrection, and final judgment, it becomes clear that amillennialism offers a more coherent and biblically grounded understanding of eschatology. The 1000 years in Revelation 20 should be understood symbolically, representing Christ's spiritual reign throughout the Church age until His glorious return, when He will bring history to its ultimate fulfillment with the final resurrection, judgment, and the creation of the new heavens and new earth.
59
Proof of two destinies for believers in the Bible, heavenly and earthly
by slimboyfat in
1. watchtower
2. beliefs
the jw idea that believers are destined either for heavenly life or for endless life on earth comes in for significant criticism by critics of various kinds.

even some groups, such as the christadelphians, who share belief in a future paradise earth, don’t share the view that some christians are destined for life in heaven.

yet there is surprisingly quite a lot of evidence in the bible for the existence of two distinct groups of believers.
aqwsed12345

@Sea Breeze
The assertion that "the apostles and early Christian leaders all taught a literal 1000-year Kingdom Reign on earth" overlooks the diversity of eschatological views in early Christianity. While some early Christians did hold millennialist views (often referred to as chiliasm), it is a mistake to claim this was a uniform teaching among the apostles or the early Church.
The claim that "Amillennialism started with Augustine in the early 400s" is overly simplistic. Augustine's views did significantly shape Western Christianity's eschatology, but amillennialism—or the idea that the "millennium" is symbolic and not a literal earthly reign—existed before Augustine. Many of the Church Fathers, including Origen and Clement of Alexandria, rejected literal millennialism well before Augustine. They saw the millennium in Revelation as symbolizing the present reign of Christ through the Church, a spiritual reign, not a future physical one.
Furthermore, while some early Christians held millennial views (e.g., Papias and Justin Martyr), others, like Eusebius and Dionysius of Alexandria, strongly opposed it. Millennialism was not the universally accepted belief of the early Church but one of many competing interpretations of eschatology.
Amillennialism, which sees the "1000 years" in Revelation 20 as symbolic, is not a denial of Christ's reign. Instead, it understands the "reign" of Christ as spiritual, beginning with His resurrection and continuing through His Church until His return at the end of history. Revelation, as apocalyptic literature, uses symbolic language extensively. For instance, the "1000 years" is interpreted symbolically to represent a complete period of time—a concept in line with biblical use of numbers for symbolic purposes.
The idea that Christ's reign must be a literal, physical kingdom of 1000 years on earth contradicts the way Revelation and similar apocalyptic texts are generally understood. Revelation is filled with symbolic language: the numbers, beasts, and other imagery convey deeper spiritual truths rather than literal events.
The critique of the Watchtower Society in the context of this argument is somewhat misplaced. While it is true that the Watchtower's timeline and theology of the 1914 invisible return of Christ are flawed, this has little bearing on the broader discussion between millennialism and amillennialism. In fact, most Christian groups, including the Roman Catholic Church, Eastern Orthodox Church, and many Protestant denominations, reject the idea of an invisible return of Christ and hold that Christ will return visibly to judge the living and the dead (as stated in the Nicene Creed).
Furthermore, the argument about "two-group salvation" is also misplaced in the broader Christian tradition. Most mainstream Christian denominations hold that salvation is through grace by faith (Ephesians 2:8-9) and do not divide believers into different classes with distinct destinies (e.g., 144,000 in heaven versus others on earth). Amillennialism emphasizes that all believers—whether Jew or Gentile—are one in Christ and that there is no distinction in salvation based on when one lived or their supposed role in a future millennium. The New Covenant is for all who are in Christ, uniting believers in the forgiveness of sins and eternal life.
The claim that "the apostles and early Christian leaders all taught a literal 1000-year Kingdom Reign" misrepresents early Christian diversity. For example, Irenaeus and Justin Martyr, while millennialists, did not teach a uniformly accepted view. Their writings indicate that while they believed in a future physical reign of Christ on earth, this was not the only eschatological view. Others, such as Origen, opposed millennialism as too carnal and inconsistent with spiritual realities.
Moreover, the assertion that early church leaders exclusively believed in a literal millennium ignores how allegorical interpretations flourished in the early Church, especially in Alexandria, where theologians like Origen and Clement favored symbolic readings of Scripture, including eschatological passages. They emphasized the spiritual reign of Christ and the present experience of God's Kingdom through the Church.
Finally, the theological inconsistency in the premillennialist framework comes from the idea of a temporary earthly kingdom, followed by another resurrection and final judgment. The amillennial view maintains that Christ's return will mark the final judgment and the inauguration of the new heavens and new earth, as described in Revelation 21. This view is more consistent with the overall teaching of the New Testament, where Christ's second coming is described as the climax of history, not the beginning of a temporary earthly kingdom followed by another transition.
While millennialism has been part of Christian eschatology, it is far from the only view. Amillennialism, with its symbolic interpretation of the millennium, better aligns with the apocalyptic genre of Revelation and is consistent with the overarching narrative of the New Testament, where Christ’s victory over sin and death is understood as an already-present reality, culminating in His final return and the establishment of the new creation.
59
Proof of two destinies for believers in the Bible, heavenly and earthly
by slimboyfat in
1. watchtower
2. beliefs
the jw idea that believers are destined either for heavenly life or for endless life on earth comes in for significant criticism by critics of various kinds.

even some groups, such as the christadelphians, who share belief in a future paradise earth, don’t share the view that some christians are destined for life in heaven.

yet there is surprisingly quite a lot of evidence in the bible for the existence of two distinct groups of believers.
aqwsed12345
Some resources:
The Jehovah’s Witness interpretation of two groups—one destined for heavenly life and the other for life on a restored earthly paradise—is a key aspect of their theology. However, there are significant issues with this two-class system when compared to the broader biblical context.
The idea of two distinct “classes” of believers—one for heaven and one for earth—does not align with the overall message of the New Testament, which emphasizes the unity of all believers in Christ. Ephesians 4:4 states, "There is one body and one Spirit, just as you were called to one hope when you were called." This clearly indicates that there is only one hope for believers, not two separate destinies. All believers are united in the same hope of eternal life with God, whether in a renewed heaven or a renewed earth.
Revelation is a highly symbolic book, and interpreting the 144,000 as a literal number while interpreting other elements symbolically creates inconsistency. The number 144,000 can be understood symbolically as representing the fullness of God's people. The 144,000 is derived from 12 (representing the tribes of Israel) multiplied by itself and then by 1,000 (often symbolizing a large number). This suggests that the 144,000 represents all of God's people throughout history, not just a select few. This symbolic interpretation aligns with the vision of the “great multitude” in Revelation 7:9, which describes an innumerable group from all nations who stand before the throne of God.
In passages like Galatians 3:28, Paul states that "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." This points to a unity among believers, rather than a division into separate classes with different destinies. The "Israel of God" (Galatians 6:16) includes all believers in Christ, not a select group of 144,000 distinct from others.
Revelation 5:9-10 says that believers are made "a kingdom and priests to our God, and they will reign on the earth." This reign is not limited to a specific number of 144,000 but applies to all those redeemed by Christ’s blood. 1 Peter 2:9 similarly describes all believers as "a chosen people, a royal priesthood, a holy nation, God's special possession."
The "first resurrection" mentioned in Revelation 20:5-6 refers to the resurrection of believers who will reign with Christ during His millennial kingdom. This reign is part of the victory of Christ's kingdom, in which all believers participate. The "rest of the dead" in this passage are those who are not part of this first resurrection, but this does not necessarily imply a separate group with a different destiny. The distinction is not between believers who reign and believers who are merely subjects, but between the faithful who partake in the victory of Christ and those who do not.
Revelation 21:1-3 describes a new heaven and a new earth where God will dwell with His people. This vision of unity between heaven and earth contrasts with the idea of two separate classes of believers. The entire creation is renewed, and God’s people—united as one—dwell with Him forever. This reflects the broader biblical theme of the unification of heaven and earth, rather than a division between those who go to heaven and those who remain on earth.
While Jehovah’s Witnesses interpret the 144,000 as a literal number destined for heavenly life and see a distinction between two groups of believers, this interpretation does not align with the larger biblical narrative of unity in Christ and a shared hope for all believers. The symbolic nature of Revelation, the emphasis on one hope for all Christians, and the vision of a renewed heaven and earth all point to a unified destiny for believers, where all reign with Christ as part of His eternal kingdom. The two-class system creates unnecessary divisions that are not supported by Scripture when interpreted in its full context.
164
How did JWs arrive at a clearer understanding of what the Bible teaches than other Christian denominations?
by slimboyfat in
1. watchtower
2. beliefs
for jws who believe that jehovah had a hand in reviving the truth in the nineteenth century this is enough explanation for how jws managed to achieve a closer approximation to early christian beliefs and practices than other groups.

but is there an explanation for this phenomenon that doesn’t rely on supernatural intervention?

new testament scholar james dunn explains the difficulty of interpreting the biblical texts in this way:.
aqwsed12345
Some resources:
The assertion that Jehovah's Witnesses have a "clearer understanding" of the Bible assumes a superior interpretive framework compared to traditional Christianity. However, this claim is subjective and must be critically examined. The argument that JWs rejected the traditional dogmas of the early church and returned to "raw" biblical material may sound appealing, but it overlooks centuries of theological development guided by the Holy Spirit, as witnessed by the early Church Fathers and ecumenical councils.
The New Testament itself provides evidence of an authoritative teaching structure established by the apostles, which was intended to be passed down through apostolic succession (2 Timothy 2:2; 1 Timothy 3:15). The early Church did not abandon Scripture but worked diligently to preserve and transmit its message through councils and creeds, such as Nicaea and Chalcedon, which sought to clarify Christological doctrines in the face of heretical movements. The idea that a complete break from these traditions, as advocated by the Jehovah's Witnesses, results in a purer form of Christianity ignores the guidance that these councils offered in preserving orthodoxy.
One of the most significant breaks from traditional Christianity by the Jehovah’s Witnesses is their rejection of the doctrine of the Trinity. They claim to have "reinvented" Christianity by rejecting traditional dogmas that they believe obscure the truth. Yet, the Trinity is not an invention of fourth-century councils but a doctrine rooted in the New Testament itself. The terms "Father," "Son," and "Holy Spirit" are used in a relational context (Matthew 28:19), and passages such as John 1:1, John 8:58, and Philippians 2:6 show that Jesus was understood as divine in the early Christian community.
The early Church did not "drift away" from the teachings of Scripture; rather, it responded to heresies that misunderstood or distorted the identity of Christ and the Holy Spirit. For instance, the Arian heresy, which denied the full divinity of Christ, was directly addressed by the Council of Nicaea. The resulting Nicene Creed was a defense of the biblical truth that Jesus is fully God and fully man, not a deviation from biblical teaching.
Jason BeDuhn praises the Jehovah’s Witnesses’ New World Translation for its “fresh approach” to Bible translation, free from the biases of traditional Christianity. However, this argument overlooks the substantial scholarly criticism that the NWT has received for its deliberate mistranslations that conform to Jehovah’s Witnesses’ theological positions.
A prime example is the rendering of John 1:1 in the NWT as "the Word was a god," rather than "the Word was God." This translation violates standard Greek grammar and has been rejected by mainstream biblical scholars across various denominations. The translation reflects the Jehovah’s Witnesses' denial of Christ's deity rather than a "fresh" or "innocent" reading of the text. Similar issues arise with their translation of Colossians 1:16-17, where the word "other" is inserted to suggest that Christ is a created/made being (while according to the NT the Son is born/begotten), despite the absence of the term in the Greek text.
Jehovah’s Witnesses claim that traditional Christianity became corrupted shortly after the apostolic age, and they seek to “restore” “true” Christianity. This notion aligns with many restorationist movements but lacks historical grounding. The early Church, despite persecution and doctrinal challenges, remained steadfast in its core beliefs about Christ, salvation, and the sacraments. The apostolic succession ensured doctrinal continuity, and the early creeds were expressions of the Church's commitment to apostolic teaching, not inventions that deviated from it.
To suggest that the early Church quickly fell into apostasy undermines Jesus' promise in Matthew 16:18 that even "the gates of Hades will not overcome" His Church. This promise implies a continuity of truth and divine protection over His Church throughout history. The notion of a complete apostasy, only to be restored in the 19th century, does not align with the biblical understanding of the Church as the "pillar and foundation of the truth" (1 Timothy 3:15).
While Jehovah’s Witnesses reject church tradition, the New Testament itself does not advocate for "Scripture alone" as the sole authority. In addition, the JWs' treatment of the Bible goes beyond the "sola Scriptura" principle of the Protestant Reformation, and can rather be described as "nuda Scriptura" based speculation. As mentioned earlier, 2 Thessalonians 2:15 instructs believers to "stand firm and hold to the traditions" passed down by the apostles. This indicates that oral tradition and the living teaching authority of the Church were essential for preserving the faith. The early Church recognized the need for an authoritative teaching body to interpret Scripture correctly and guard against heresies.
In contrast, Jehovah’s Witnesses, by breaking from tradition and historical Christian orthodoxy, have introduced significant doctrinal errors, such as their denial of the Trinity, the divinity of Christ, and their belief in Christ's invisible return in 1914. These positions are not supported by a plain reading of Scripture but are the result of unique interpretations that deviate from the historic Christian faith.
While the Jehovah's Witnesses claim to have „rediscovered” “true” Christianity by rejecting traditional dogmas and starting afresh with the Bible, their approach has led to doctrinal innovations that are not supported by Scripture or early Christian history. The rejection of the Trinity, the reinterpretation of key biblical texts, and the assertion that the early Church quickly fell into apostasy conflict with the biblical promise of Christ's continued presence with His Church and the historical evidence of doctrinal continuity.
The Catholic Church, along with other traditional Christian denominations, maintains a direct link to the teachings of the apostles through Scripture, Tradition, and the Magisterium. This continuity ensures that the faith "once for all delivered to the saints" (Jude 1:3) is preserved and faithfully taught.
72
"Jehovah" In The New Testament.
by LostintheFog1999 in
1. watchtower
2. bible
i see they have updated their list of translations or versions where some form of yhwh or jhvh appears in the new testament.. https://www.jw.org/en/library/bible/study-bible/appendix-c/divine-name-new-testament-2/.
aqwsed12345

The notion that Christians were deliberately trying to obscure God's name for theological reasons, such as promoting the Trinity, is not supported by the evidence. Even Arian Christians, who rejected the orthodox Trinitarian position, used "Kyrios" instead of YHWH in their Scriptures. This shows that the substitution was a textual tradition, not a theological conspiracy.
There is no source to support that in the early Christian era, anyone would have made an issue out of the Tetragrammaton. At the same time, it is completely unfounded to assume that such a tendentious and systematic falsification of the Bible was overcome without a trace, considering the strict adherence of the early Christian community to the accuracy of Scripture. When Jerome began translating the Old Testament from Hebrew into Latin for the Vulgate, a controversy arose between him and Augustine. Augustine reports that a bishop nearly lost his congregation because Jerome translated the name of the plant in Jonah 4:6 (in Hebrew kikayon קִיקָיוֹן, which corresponds mostly to the castor bean plant) as "hedera" (ivy), while in the previously used Vetus Latina texts, the word "cucurbita" (gourd) appeared, which was based on the Septuagint's translation of κολοκύνθη. When the bishop read Jerome's new translation aloud in the church, a disturbance arose among the congregation, and they protested against the unusual word choice, causing uproar.
For Augustine, this incident demonstrated that Jerome's Hebrew-based translation could lead to unrest in the congregations, as the faithful had become accustomed to the earlier texts based on the Septuagint. Augustine therefore feared that such changes in the new translations could divide the Church, and he requested Jerome to indicate where the Vulgate differed from the Septuagint in his translation. However, Jerome insisted that the Hebrew text was more accurate and thus also more correct.
Here, perhaps, we should consider how, if such a theologically insignificant translation issue could cause such a scandal, how realistic is the Watchtower Society's idea that "apostate copyists" "erased" "Jehovah" from the New Testament, and no one ever noticed, no one ever protested, and while a plant's name almost caused riots, no one was bothered by alleged substantial falsifications regarding the identity of God in the text...
62
Ten reasons Jehovah’s Witnesses have the true religion (plus a bonus one)
by slimboyfat in
1. watchtower
2. beliefs
thinking back when i was a true believer these are probably the top ten reasons why i believed jws are the true religion.

1. they show love among themselves by not going to war.

not killing your fellow believers in any circumstances, including war, would seem to be a very basic requirement for true christianity.
aqwsed12345
Refutation of JW Arguments
1. They show love among themselves by not going to war.
  Refutation: While it’s true that JWs refuse to participate in war, this alone does not validate their claim to being the true religion. Pacifism is practiced by other Christian groups as well (e.g., Quakers, Mennonites). More importantly, Christian teaching acknowledges the complexity of moral decisions, including just war theory, which holds that under certain conditions, armed defense may be morally justified (e.g., to protect the innocent). The Catholic Church has always upheld peace as a core value but also recognizes the need to address the reality of injustice, oppression, and evil in the world.
2. They honor Jehovah’s name by using it and giving it prominence.
  Refutation: The use of “Jehovah” as God's name is not the exclusive mark of true Christianity. The pronunciation “Jehovah” is a relatively modern adaptation, and scholars generally agree that the original pronunciation was closer to “Yahweh.” What’s important is not merely using the name but living out God's will and message. The Catholic Church, while traditionally using “Lord” or “God” in liturgical settings, emphasizes a deep, personal relationship with God through Jesus Christ, who is God incarnate, rather than focusing on specific linguistic forms.
  The Bible uses a variety of names and titles for God, such as Elohim, El Shaddai, Adonai, and Theos (Greek for "God"). Jesus Himself referred to God most often as Father (John 17:1), emphasizing a personal relationship with God rather than focusing on a particular name. If simply using the name "Jehovah" were the key to being the true religion, we would expect the New Testament writers, including Jesus and the apostles, to emphasize the use of this name exclusively. However, they do not.
  If using God’s name in a specific form were essential to true worship, it is curious that the New Testament does not contain the Tetragrammaton (YHWH). The New Testament writers used "Kyrios" (Greek for "Lord") when referring to God, reflecting the Greek-speaking context in which they wrote. Even when quoting Old Testament passages that originally contained the Tetragrammaton, they used "Lord" rather than "YHWH."
  Many Christian denominations, including Catholic, Orthodox, and Protestant traditions, honor God deeply without using the specific name "Jehovah." They focus on faith in Christ, the sacraments, good works, and a personal relationship with God. To claim that only one group is the "true religion" based solely on the use of a specific name dismisses the profound faith and devotion found across a wide spectrum of Christian belief.
3. They reject the post-biblical teaching of the Trinity.
  Refutation: The doctrine of the Trinity is rooted in Scripture and was developed through centuries of theological reflection and Church councils (such as Nicaea in 325 AD), where early Christians sought to express the mystery of God revealed in Christ. While the word “Trinity” is not in the Bible, the concept is derived from biblical passages (e.g., Matthew 28:19, John 1:1-14, 2 Corinthians 13:14) that affirm the Father, Son, and Holy Spirit as distinct persons within one Godhead. JWs' rejection of the Trinity distances them from the historical Christian faith that was universally recognized from the earliest councils.
4. They teach the truth about who Jesus is as God’s firstborn and his loyal servant.
  Refutation: JWs deny the full divinity of Christ, reducing him to a created being. This belief contradicts the clear teaching of Scripture that Christ is both fully divine and fully human (John 1:1-14, Colossians 2:9, Hebrews 1:3). The Council of Nicaea affirmed that Jesus is "of one substance with the Father," refuting the Arian heresy, which also tried to subordinate Christ to a created status. Catholic teaching upholds the orthodox understanding of Christ as co-eternal and co-equal with the Father, which is essential for the doctrine of salvation.
5. They point to God’s kingdom as the only hope for mankind and avoid politics or social movements.
  Refutation: While JWs avoid political involvement, this stance is overly simplistic. Christians are called to engage with the world to promote justice, mercy, and the common good. The Catholic Church teaches that Christians must work for the transformation of society in line with Gospel values, which sometimes involves engagement in social and political issues. The Church, following Christ’s example, calls for both spiritual conversion and action in the world to alleviate suffering, promote peace, and uphold human dignity (e.g., Catholic Social Teaching).
6. They preach and publish in more languages than any other group.
  Refutation: While the worldwide reach of JWs is notable, it is not unique to them. The Catholic Church, being the largest Christian body in the world, also engages in extensive missionary work, translating the Bible and teaching materials into numerous languages. Furthermore, Catholicism has a universal presence in nearly every country, and the Catholic Church has long been a leader in education, healthcare, and social services, far surpassing any other religious organization in terms of global influence and reach.
  The number of languages in which a religious group preaches or publishes material is not a valid measure of truth or divine favor. Many religious organizations and secular institutions operate in numerous languages across the globe, but that doesn't automatically make them the bearers of ultimate truth.
  
  Various religious and non-religious organizations operate in multiple languages. The Roman Catholic Church, for example, has global reach and publishes material in many languages, including Bibles, catechisms, and papal encyclicals. Missionary organizations from various Christian denominations also translate and preach in hundreds of languages worldwide, aiming to spread their message.
  
  Similarly, multinational corporations like Google or the United Nations function in many languages across the world, facilitating communication across diverse populations. This global scope does not imply that they hold any religious truth; it simply indicates organizational capacity.
  
  Nowhere in the Bible is the scope of language translation mentioned as a marker for identifying the true faith. Truth in religious practice is associated with following Christ's teachings, living a life of love, and upholding sound doctrine—not with the quantity of languages in which materials are distributed. The early church, for instance, was small and localized, yet was recognized by its faithfulness to Christ's teachings, not by the number of languages it spoke.
7. Their founder Russell rediscovered basic Bible truths.
  Refutation: Charles Taze Russell’s interpretations of Scripture diverge significantly from historic Christian beliefs. His teachings, such as the denial of Christ’s divinity and the rejection of the Trinity, were not “rediscoveries” but rather new interpretations that departed from orthodox Christian doctrine. The early Church, guided by the Holy Spirit, faithfully transmitted the teachings of Christ and the apostles, which were preserved through Sacred Tradition and the Magisterium of the Catholic Church. Russell’s reinterpretations represent a break from this continuity, rather than a return to biblical truth.
  The claim that Russell rediscovered "basic Bible truths" assumes that true Christianity had been "lost" or "corrupted" for almost 1900 years, until Russell’s teachings. This idea contradicts Jesus' promise that His Church would endure throughout history. In Matthew 16:18, Jesus said, “The gates of hell shall not prevail against it.” This indicates that the Church founded by Christ would not be overcome by error or cease to exist. Similarly, Matthew 28:20 records Jesus saying, “I am with you always, to the end of the age.” This suggests that true Christianity would never completely disappear, nor would it require "rediscovery."
  
  Galatians 1:8-9 strongly warns against the acceptance of any "other gospel" than the one initially preached by the apostles. If Christianity had indeed been corrupted for nearly two millennia, it would imply that Christ’s own Church had failed, which is inconsistent with Christ's promise to preserve His Church. Russell's new teachings—such as denying the Trinity, the physical resurrection of Jesus, and the eternal punishment of the wicked—represent significant deviations from the historic Christian faith taught by the apostles and upheld for centuries.
  
  Early Christianity, as seen in the New Testament, relied on the authority of the apostles and their successors. Jesus granted Peter and the apostles the authority to lead His Church (Matthew 16:18-19; John 20:21-23). This authority has been passed down through apostolic succession, ensuring continuity in teaching and practice. Russell did not claim apostolic authority; he interpreted Scripture on his own, forming teachings contrary to the consensus of historic Christian doctrine.
  
  Many of the teachings introduced by Russell and later by the Watchtower Society have evolved or been revised over time. Predictions about specific dates for the end of the world (e.g., 1914, 1925, 1975) have repeatedly been shown to be false, causing the organization to shift its interpretations. Deuteronomy 18:20-22 warns that a prophet whose predictions do not come to pass is not to be trusted. This inconsistency raises serious questions about the validity of Russell's teachings as "rediscovered truths."
  
  The core doctrines of Christianity—such as the Trinity, the divinity of Christ, and the resurrection—have been consistently taught from the time of the apostles through the early Church Fathers and throughout Church history. These doctrines are not later innovations but are rooted in Scripture and affirmed by the early Christian councils. Russell’s interpretations differ significantly from this historic consensus.
  
  While Russell may have brought attention to certain Bible topics, the claim that he "rediscovered" the true faith is historically and theologically problematic. The unbroken continuity of Christian doctrine from the apostles to the present, along with the clear warnings in Scripture about altering the gospel, suggests that true Christianity did not disappear after the apostles but has been faithfully transmitted throughout history. The Church that Jesus founded has always been present, preserving the faith as it was once delivered to the saints (Jude 1:3).
8. JWs have grown from a small group to a global movement.
  Refutation: Growth in numbers does not equate to truth. Many religious movements, some of which hold conflicting beliefs, have experienced significant growth. The Catholic Church, however, has existed since the time of Christ, spreading throughout the world despite persecution and division. Its endurance over two millennia, along with its ability to maintain doctrinal consistency and unity, is a testament to its divine foundation.
  The growth of a religious movement does not serve as evidence that it is divinely ordained or the bearer of religious truth. There are numerous examples of religious and secular movements that have grown significantly, but that does not prove that they are the "true religion."
  
  Islam, for example, has grown rapidly over the centuries and is now one of the largest religions in the world. Similarly, the Latter-day Saints (Mormons) have expanded from a small group to a global movement. Even secular movements like Communism gained significant global traction in the 20th century. Growth alone is not a reliable indicator of divine favor or truth.
  
  Jesus himself emphasized that the path to salvation would be narrow, and relatively few would find it (Matthew 7:13-14). Moreover, many of the early Christian communities were small and faced persecution; their faithfulness, not their size or expansion, was what mattered. Additionally, history is filled with examples of heretical movements that attracted large followings but did not adhere to biblical truth.
  
  Many organizations can grow rapidly due to various factors like persuasive recruitment strategies, high birth rates, or organizational policies that encourage constant expansion. This can happen regardless of the truthfulness of the belief system. Growth and numerical success can often reflect human organizational skill rather than divine endorsement.
  
  Preaching in many languages and rapid growth are not unique or divinely mandated markers of religious truth. The Bible emphasizes the importance of sound doctrine, adherence to Christ’s teachings, and the fruit of the Spirit (Galatians 5:22-23) as true indicators of faithfulness to God. Therefore, these two factors alone cannot be used to conclusively prove that Jehovah's Witnesses are the true religion. Religious truth should be evaluated based on doctrinal fidelity to scripture, historical continuity, and the overall fruits of the religious community, rather than the number of languages in which it operates or the scale of its growth.
9. Each JW leader was divinely chosen for their role in advancing God’s purpose.
  Refutation: The claim that JW leaders were divinely chosen to lead a restoration of true Christianity lacks historical and theological grounding. Unlike the succession of popes in the Catholic Church, which follows the apostolic tradition beginning with St. Peter, JW leadership has no continuity with the apostolic era. The papacy has consistently maintained the unity and authority of the Church through apostolic succession, which the early Church Fathers upheld as crucial for preserving orthodoxy and communion with the universal Church.
10. Their teaching about humans inheriting eternal life on earth makes more sense.
  Refutation: The JW belief in earthly paradise for a select group is a novel interpretation not supported by the fullness of Scripture. The Catholic Church teaches the resurrection of the body and life everlasting, which includes the new heavens and the new earth (Revelation 21). However, the ultimate hope of Christians is union with God in eternal life, which includes the beatific vision—seeing God face to face. The Catholic understanding of heaven as the ultimate fulfillment of human longing aligns with the teachings of Christ and the early Church.
  While Jehovah's Witnesses emphasize eternal life on a restored earth for a majority of humanity, traditional Christian beliefs point to both a heavenly and earthly reality. Revelation 21:1-4 speaks of a new heaven and new earth, suggesting a renewal of creation where God will dwell with humanity. However, it does not exclusively promise that all faithful followers will remain on earth.
  Jesus also speaks of an eternal reward in heaven. For instance, Matthew 5:12 says, "Rejoice and be glad, for your reward is great in heaven," suggesting that heaven is the final destination for believers. Similarly, John 14:2-3 records Jesus promising his disciples, "I am going there to prepare a place for you," referring to heaven. These scriptures show that eternal life isn't restricted to the earthly realm but also extends to a heavenly inheritance for believers.
  Early Christianity focused more on the hope of the resurrection and eternal communion with God in heaven rather than a purely earthly destiny. The New Testament frequently speaks of the "kingdom of heaven" (e.g., Matthew 13:44), indicating a heavenly focus for salvation. The apostle Paul also emphasized that our citizenship is in heaven (e.g., Philippians 3:20) and that believers would be "with the Lord forever" (e.g., 1 Thessalonians 4:17). The idea of inheriting eternal life on earth isn't emphasized to the exclusion of heaven in early Christian teachings.
  Jehovah's Witnesses argue that passages like Psalm 37:29, which says, "The righteous will inherit the land and dwell in it forever," point to a separate "class" for an earthly destiny. However, this interpretation needs to be seen within the broader context of scripture, which also discusses heavenly rewards. The traditional Christian understanding of eternal life embraces both heaven and earth, especially after the final resurrection when heaven and earth are united in God's plan (as seen in Revelation 21).
  Jehovah's Witnesses teach that Christ’s kingdom will rule over the earth, with 144,000 going to heaven to reign with Christ and the rest of the faithful living on earth. However, many Christian scholars understand Revelation 20 and the reign of Christ in more symbolic terms, where heaven and earth become one (as in Revelation 21:1-4) rather than maintaining a strict division between the two realms.
11. Their teaching on God’s sovereignty and vindication makes sense of suffering.
  Refutation: The JW explanation for suffering focuses heavily on the vindication of God’s sovereignty, but it lacks the richness of Catholic theology, which addresses human suffering in light of the Cross. The Catholic Church teaches that suffering, while a result of the Fall, can be redemptive when united with Christ’s suffering. The Church offers a profound understanding of suffering, not as mere punishment or a test of sovereignty, but as a way to participate in Christ’s redemptive work (Colossians 1:24).
Why Roman Catholicism Is the True Faith
1. Apostolic Succession and Continuity: The Catholic Church traces its origins directly to Christ and the apostles. Through apostolic succession, the Church maintains a continuous, unbroken line of leadership from St. Peter to the present pope. This ensures the preservation of true doctrine and the authentic interpretation of Scripture.
2. The Eucharist and the Sacraments: The Catholic Church teaches the Real Presence of Christ in the Eucharist, which is rooted in Scripture (John 6:51-58) and the teaching of the early Church Fathers. The sacraments are visible signs of God's grace, instituted by Christ, and are essential for the sanctification of believers.
3. Scripture and Tradition: Catholicism holds that the fullness of God’s revelation is found in both Sacred Scripture and Sacred Tradition. The Church is the divinely appointed guardian of this deposit of faith, ensuring that it is faithfully transmitted through the centuries (2 Thessalonians 2:15).
4. Magisterial Authority: The Catholic Church possesses the teaching authority (Magisterium) to interpret Scripture and Tradition. This authority, given by Christ to the apostles (Matthew 16:18-19; 18:18), safeguards the Church from error in matters of faith and morals.
5. Comprehensive Theology: Catholic teaching provides a coherent and comprehensive worldview that addresses all aspects of human life—spiritual, moral, intellectual, and social. Catholic theology offers deep insights into the nature of God, the purpose of human existence, and the meaning of suffering and salvation.
6. Historical Evidence: The Catholic Church has maintained doctrinal continuity and unity for over two millennia. The early Church Fathers, who lived closest to the apostles, bear witness to the Catholic understanding of key doctrines like the Trinity, the divinity of Christ, the Eucharist, and the authority of the Church.
In conclusion, while Jehovah’s Witnesses present arguments in favor of their beliefs, they fall short when examined in light of Scripture, history, and Christian theology. The Roman Catholic Church, with its apostolic foundation, sacramental life, and comprehensive teaching, remains the true Church that Christ established.
60
The Question of the "Great Apostasy" and the Historical Continuity of Christianity
by aqwsed12345 in
1. watchtower
2. beliefs
1. the continuity and visibility of the church.

the true church must be continuous from the apostolic age.

there is no room in christianity for a "gap" or interruption of thousands of years during which true christianity ceased to exist and then was revived in the form of another movement.
aqwsed12345

According to the Protestants, the Catholic Church has gone astray, and moreover, it leads others astray, with Satan himself guiding it. Well, according to our faith, the Catholic Church has never changed concerning the teachings of Christ, and it can be clearly proven (with countless documents) that the current Catholic doctrine is completely identical to that of the Church before the Constantinian shift. Even the Protestants acknowledge this. It can also be proven that no congregation similar to 15th-century Protestantism existed earlier. They often refer to various heretical sects as the carriers of the "true gospel," but they merely select teachings similar to their own from these sects, while no Protestant church adheres to the full teachings of any of these sects (some of which are quite grotesque). Thus, essentially, a Protestant claims that the true gospel of Christ was corrupted shortly after the apostles (within a few years or decades), Satan—whom the Lord had just recently defeated—took over the main role and seduced all Christian believers.
A man finally came along one and a half millennia (!) later, by the name of Martin Luther, a hot-tempered, rebellious, psychologically proven disturbed and uncertain monk, who, based on “a divine revelation” (which, according to his own admission, he received while on the toilet), finally restored the teachings of Christ and thus reopened the gates of heaven. For one and a half millennia, for 1500 years, no one could be saved because they did not know Protestant teachings, they were “idolaters” and “pagans.” For 1500 years, Christ helplessly watched His church serve Satan, even though He promised that "the gates of hell shall not prevail against it" (Mt 16:18), and He said, "And surely I am with you always, to the very end of the age." (Mt 28:20), “And I will ask the Father, and He will give you another advocate to help you and be with you forever—the Spirit of truth.” (Jn 14:16), “My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand." (Jn 10:27-29). So just consider how likely all of this is.
Not only Catholics, but also Protestants and so-called "independent" historians are clear on the fact that Peter certainly went to Rome, established a Christian community (= founded a church), and also died a martyr's death there. This is not only confirmed by early Christian literary and historical records — since without exception all early Christian writers associate Peter with Rome — but also completely supported by archaeological research. In 1968, the tunnels beneath the main altar of St. Peter's Basilica were excavated, and indeed, there they found a tomb from the first century, sealed by a rock bearing the inscription "Peter is here." Even the bones inside have been examined, and it turned out that they belong to a man in his sixties, who died by crucifixion in the first century. Moreover, in cities Peter passed through on his way to Rome, many things preserve the memory of his presence. Despite all this, some Protestant fundamentalists do not believe (or do not want to believe) that Peter went to Rome, simply because, according to them, the Bible is silent on the matter. For them, only the text of the Bible can provide a sure point of reference, and only as they interpret it. In their view, if the Bible does not mention it, then it could not have happened; and it makes no difference that the Bible does not deny that Peter went to Rome.
Indeed, the Scriptures do not explicitly mention that "Peter went to Rome, founded a church, and thus became the first bishop of Rome, or the pope." The travels of no apostle are recounted in detail, and even of the most discussed, the journeys of Saint Paul, we do not have a complete picture, and we only learn of his death from tradition. The claim that "Paul wrote six letters from Rome between AD 60 and 65" is also not found in the Bible, though it is considered accepted by this "Bible Christian." This, for example, comes from Protestant tradition, which furthermore—according to at least 95% of biblical scholars—is not even true. Paul most likely wrote only one letter from Rome, the Second Letter to Timothy, while the others—thought by some to originate from his Roman imprisonment—were written during his imprisonment in Ephesus between 53 and 58 (Philippians, Colossians, Philemon, Ephesians), or before his arrest in Rome, on his third missionary journey in 63-64 (1 Timothy, Titus). In 1 Timothy, Peter is not mentioned because by then he had already died. Nor does he mention him in the Letter to the Romans because at the time of writing, Peter was not in Rome (more on this later). As an apostle, Saint Peter was continuously traveling—just like Paul—not only to evangelize or to care for the churches he had founded, but also because he was in danger. From the beginning, the leader of the new "sect" was persecuted, not only by the Jews but also by Roman authorities. Rome became the number one enemy of Christians, and this latter fact (confirmed by numerous Roman records) implies that the Bible speaks of Peter’s stay in Rome.
In the First Letter of Peter, the apostle writes, “She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark." (1 Peter 5:13). At this time, two places were named Babylon: the ancient, famous Mesopotamian city, frequently mentioned in the Old Testament, and a small Roman garrison in Egypt (Babylon Fossatum). However, by then, the ancient Babylon no longer existed, except as ruins, and was as insignificant a settlement as the Egyptian Babylon. What would Peter, the foremost apostle, have been doing in either of these small villages? Nothing, because these are not the places being referred to. The Book of Revelation frequently speaks of Babylon but consistently as a “great and mighty city,” which can be clearly identified with Rome (cf. 14:8; chs. 16-18) (and in one case, with Jerusalem). Independent ancient sources also confirm that “Babylon” was a code name among Christians, referring to Rome. Therefore, Peter wrote his first letter from “Babylon”, that is, from Rome. This is also confirmed by the Acts of the Apostles. It says that after Peter miraculously escaped from prison, he “went to another place” (Greek: "eis héteron topon") (Acts 12:17). Here, Peter did not wish to hide his destination from his brothers, but he did from the Roman authorities. Therefore, he used this Greek phrase, which refers to the Book of Ezekiel, specifically Ezekiel 12:13, where this exact phrase is used. From this, we know that the "other place" is Babylon, or Rome. This event occurred around AD 42, meaning Peter founded the Christian community there at that time, but he did not remain permanently, as by AD 48, he was in Jerusalem for the Apostolic Council.
Saint Paul wrote the Letter to the Romans between AD 55-57, and he does not greet Peter because Peter was not in the city at that time; he only returned there a few years after the letter was written, around AD 60. Although Peter was not in Rome, Paul indirectly alludes to him, writing: "It has always been my ambition to preach the gospel where Christ was not known, so that I would not be building on someone else’s foundation... This is why I have often been hindered from coming to you." (Romans 15:20.22).
If we combine the scriptural references with archaeological findings and early Christian records, we get a consistent picture where all elements support each other. However, if we reject Peter's founding of the church in Rome, we are merely following an unreasonable prejudice instead of reason. One can choose.
If you are seriously interested in the topic, here is a recommended read: Carsten Peter Thiede [a Protestant scholar]: Simon Peter: From Galilee to Rome (1988).

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Refutation of JW Arguments

Why Roman Catholicism Is the True Faith