Crisis of Conscience

  The body of this work is based on the 2008 printing of the Fourth Edition of Crisis of Conscience, by Raymond Franz with additional pages added to the Appendix from In Search of Christian Freedom written by Raymond Franz and the entire booklet “Where is The “Great Crowd” Serving God?” by Jon A. Mitchell. The ‘Table of Contents’, Index and the footnotes have been updated to reflect the added pages to the Appendix and current resources. Additionally a Foreword by David Henke has been added at the beginning of the book and The Copyright Owners Story at the very end of the book.

  All rights reserved worldwide. No portion of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means – electronic, mechanical, photocopy, recording, scanning, or other – except for brief quotations in critical reviews or articles, without the prior written permission of the copyright owner.

  Unless otherwise noted, Scripture quotations are taken from the New World Translation of the Holy Scriptures, published by the Watchtower Bible and Tract Society of New York, Inc. | Scripture quotations marked JB are taken from The Jerusalem Bible © 1966 by Darton Longman & Todd Ltd and Doubleday and Company Ltd. | Scripture quotations marked NEB taken from the New English Bible, copyright © Cambridge University Press and Oxford University Press 1961, 1970. All rights reserved | Scripture quotations marked NIV are taken from the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™ | Scripture quotations marked RSV are taken from the Revised Standard Version of the Bible, copyright 1952 [2nd edition, 1971] by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. | Scripture quotations marked NRSV are taken from the New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. | Scripture quotations marked NLT are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2007, 2013, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

  Wherever possible, and for the sake of authenticity, an effort has been made within this book to present quotations from other publications by direct photocopies. Since certain of these publications may go back over one hundred years in the past, the quality of the type may not always be of the highest standard.

  Crisis of Conscience, Fifth Edition

  Copyright © 2018 Deborah Dykstra

  Published by NuLife Press™

  www.NuLifePress.com

  HARDCOVER: 978-0-9994992-0-7

  PAPERBACK: 978-0-9994992-1-4

  EBOOK: 978-0-9994992-2-1

  Life is uncertain and when a man dies what he knows dies along with him— unless he passes it on while still in life.

  What this book contains is written out of a sense of obligation to people whom I sincerely love. In all good conscience I can say that its aim is to help and not to hurt. If some of what is presented is painful to read, it was also painful to write. It is hoped that the reader will recognize that the search for truth need never be destructive of faith, that every effort to know and uphold truth will, instead, strengthen the basis for true faith. What those reading this information will do with it is, of course, their own decision. At least it will have been said, and a moral responsibility will have been met.

  IN THE HISTORY of a religious organization there can be defining moments, particular times and circumstances that allow for seeing beyond external appearance and recognizing the true character and essential spirit of the organization. The organization’s own self- image, its dominant cast of mind and outlook, its motivating force and its pattern of response to disagreement or challenge, can then be seen more clearly. The factors that come to light may have actually been there all along, at the inner core of the organization, but were beneath the surface, even at odds with external appearances and professed principles. The defining moment may produce a portrait that is disturbingly different from the image the organization holds in the minds of its membership, and that defining period may even escape their notice if those at the organization’s center can effectively suppress awareness of it.

  Most readers of the book that follows will have at least some familiarity with the religion of Jehovah’s Witnesses. Consider, then, the following statements and ask yourself as to the possible source of these expressions, and also as to their validity:

  The natural man can see that a visibly organized body, with a definite purpose, is a thing of more or less power; therefore they esteem the various organizations, from which we have come out, in obedience to the Master’s call. But the natural man cannot understand how a company of people, with no organization which they can see, is ever going to accomplish anything. As they look upon us, they regard us simply as a few scattered skirmishers—a “peculiar people”—with very peculiar ideas and hopes, but not worthy of special notice.

  Under our Captain, all the truly sanctified, however few or far separated in person, are closely united by the Spirit of Christ, in faith, hope and love; and, in following the Master’s command, are moving in solid battalions for the accomplishment of his purposes. But, bear in mind, God is not dependent upon numbers (See Judges 7, as an illustration).

  . . . We always refuse to be called by any other name than that of our Head—Christians—continually claiming that there can be no division among those continually led by his Spirit and example as made known through his Word.

  Beware of “organization.” It is wholly unnecessary. The Bible rules will be the only rules you will need. Do not seek to bind others’ consciences, and do not permit others to bind yours. Believe and obey so far as you can understand God’s Word today, and so continue growing in grace and knowledge and love day by day

  . . . by whatsoever names men may call us, it matters not to us; we acknowledge none other name than “the only name given under heaven and among men”—Jesus Christ. We call ourselves simply CHRISTIANS and we raise no fence to separate from us any who believe in the foundation stone of our building mentioned by Paul: “That Christ died for our sins according to the Scriptures”; and those for whom this is not broad enough have no right to the name Christian

  If asked to assess these statements and characterize the principles they advance, among Jehovah’s Witnesses today most would certainly classify them as of an “apostate” source. The actual source is, however, the Watch Tower magazine—of an earlier time.1 The rejection and discarding of the principles espoused in those published statements were factors in a major transformation within a body of people initially joined together in free affiliation, having no visible organizational structure, and their transposition into a highly centralized organization with a distinctive name and the claim to the exclusive right to be viewed as genuinely Christian.

  That transformation took place many decades ago. Yet the pattern it established remains in effect to this day and exercises a controlling force.

  Similarly with the events and circumstances set forth in Crisis of Conscience; they point to a defining moment in more recent times, one that for many may be as unfamiliar as the previous quotations from the Watch Tower magazine. The evidence presented in this edition demonstrates the continuing impact of that period’s developments through the succeeding years and into this 21st century. Rather than diminish their relevance, the years that have passed have instead served to enhance the significance of that period and its events, t
o validate the picture that unfolds, and provide living examples of the accompanying effect on people’s lives. It is against the background of that defining period that one can discern a reality that is as meaningful and crucial today as it was at the time of the original writing of the book.

  1See the Watch Tower magazines of March 1883, February 1884, and September 15, 1885. For photocopies of the actual material see the book In Search of Christian Freedom, pages 72-76, which have been inserted into Appendix B of this 2018 edition of Crisis of Conscience.

  TABLE OF CONTENTS

  Foreword

  1Price of Conscience

  2Credentials and Cause

  3Governing Body

  4Internal Upheaval and Restructure

  5Tradition and Legalism

  6Double Standards

  7Predictions and Presumption

  8Justification and Intimidation

  91975: ‘The Appropriate Time for God to Act’

  101914 and “This Generation”

  11Point of Decision

  12Aftermath

  13Perspective

  Appendix A: Chapter References

  Appendix B: Excerpts from In Search of Christian Freedom

  Appendix C: Where is The “Great Crowd” Serving God?

  Index

  Epilogue: The Copyright Owner’s Story

  FOREWORD

  Can I read this book? Let me answer this question with another question. Did you know that the primary control method in dictatorial countries is control of the press? By controlling the information people receive you gain control of the way they think about issues. The Watchtower Society has historically promoted this personal right to investigate truth claims, but sadly they have not practiced it. In their book The Truth That Leads To Eternal Life, page 13, they say, “We need to examine not only what we personally believe, but also what is taught by any religious organization with which we may be associated.” It is this sense of personal responsibility that led to Raymond Franz’ own Crisis of Conscience.

  Taking a path of personal investigation will lead to both blessings and struggles. The blessing will be in knowing the truth and that truth will set you free. The struggle often comes in a sense of loss in finding things that disappoint you and fail to meet your expectations. Mark Twain made the comment that “A cat that walks on a hot stove will never walk on a hot stove again. But neither will it walk on a cold stove.” That is a very appropriate mental image of the response of so many who leave “high control” and “high demand” religions. When anyone becomes disillusioned with his or her religion, the most common reaction is to keep one’s distance from all religious organizations. Reading Crisis of Conscience could cause the reader to have his doubts confirmed or it could cause his doubts to begin. What will be the proper reaction? Is organized religion as a whole something to avoid? Is the Bible trustworthy? Where was God when I was hurting?

  My hope is that this book will help to set you free from the past but not hinder your quest for a relationship with God. Most would agree that trust should be earned. But the converse of that is that in our trust of people and organizations we have a healthy level of skepticism. “And the people of Berea were more open-minded than those in Thessalonica, and they listened eagerly to Paul’s message. They searched the Scriptures day after day to see if Paul and Silas were teaching the truth.” (Acts 17:11, NLT). If people let you down, it was people, and not God.

  The emotional damage done by religious disillusionment can be deep. In their book, The Subtle Power of Spiritual Abuse, David Johnson and Jeff VanVonderen, describe the symptoms of a spiritual abuse victim as being identical to the symptoms of an incest victim. The reason the symptoms are identical is that religious faith is at the very core of a person’s being. It is just as deep as family trust and expectations. That being the case, one can understand the hesitancy of thinking about another religious group. Because disillusionment is emotionally felt, the tendency can be to let those emotions outweigh rational thought.

  Stephen Arterburn said in his book, Toxic Faith, that a harmful faith will have these ten characteristics:

  1Special claims for itself

  2Dictatorial authority

  3An us verses them mentality

  4Punitive in nature

  5Overwhelming service

  6The followers are in pain

  7Closed communication

  8Legalism

  9No objective accountability

  10Labeling

  Arterburn was not speaking of a particular religion. These are the common denominators of any religion that is authoritarian in nature. I would add to that list the control of information, as discussed above. It is essential to controlling a group of people. It has been called “group think.” This is why all high control religions prohibit their members from reading any contrary literature. That you have this book in your hands is the beginning of breaking that control. Jesus said, “And you will know the truth, and the truth will set you free.” (John 8:32, NLT). The Apostle Paul said, “So Christ has truly set us free. Now make sure that you stay free, and don’t get tied up again in slavery to the law.” (Galatians 5:1, NLT).

  Moving on after a harsh legalistic religion can be as hard as wandering lost in a wilderness, or it can grow you in ways you could not have imagined, making you stronger emotionally, spiritually and giving you extraordinary peace. The choice will be yours.

  My four decades of counseling survivors of spiritual abuse has led me to advise two things. Study the Bible as the Word of God written to you personally, and ask God in prayer to reveal Himself to you. The prophet Jeremiah said, “If you look for me wholeheartedly, you will find me.” (Jeremiah 29:13, NLT) And Jesus said, “Keep on asking, and you will receive what you ask for. Keep on seeking, and you will find. Keep on knocking, and the door will be opened to you.” (Matthew 7:7 NLT)

  David Henke

  Founder, Watchman Fellowship, Inc.

  Author of Spiritual Abuse Recovery Workbook

  Columbus, Georgia, USA

  www.watchman-ga.org

  1

  PRICE OF CONSCIENCE

  Whether we like it or not, moral challenge affects each of us. It is one of life’s bittersweet ingredients from which there is no successful escape. It has the power to enrich us or impoverish us, to determine the true quality of our relationships with those who know us. It all depends on our response to that challenge. The choice is ours—it is seldom an easy one.

  We have the option, of course, of surrounding our conscience with a sort of cocoon of complacency, passively “going along,” shielding our inner feelings from whatever might disturb them. When issues arise, rather than take a stand we can in effect say, “I’ll just sit this one out; others may be affected—even hurt—but I am not.” Some spend their whole life in a morally ‘sitting’ posture. But, when all is said and done, and when life finally draws near its close, it would seem that the one who can say, “At least I stood for something,” must feel greater satisfaction than the one who rarely stood for anything.

  Sometimes we may wonder if people of deep conviction have become a vanishing race, something we read about in the past but see little of in the present. Most of us find it fairly easy to act in good conscience so long as the things at stake are minor. The more that is involved, the higher the cost, the harder it becomes to resolve questions of conscience, to make a moral judgment and accept its consequences. When the cost is very great we find ourselves at a moral crossroads situation, facing a genuine crisis in our lives.

  This book is about that kind of crisis; the way people are facing up to it and the effect on their lives.

  Admittedly, the story of the persons involved may have little of the high drama found in the heresy trial of a John Wycliffe, the intrigue of the international hunt for an elusive William Tyndale, or the horror of the burning at the stake of a Michael Servetus. But their struggle and suffering are, in their own way, no less intense. Few of them could say it as eloquently a
s Luther, yet they take very much the same stand he took when he said to the seventy men judging him:

  Unless I am convinced by the testimonies of the Scriptures or by evident reason (for I believe neither pope nor councils alone, since it is manifest they have often erred and contradicted themselves), I am bound by the Scriptures I have quoted, and my conscience is held captive by the word of God; and as it is neither safe nor right to act against conscience, I cannot and will not retract anything. Here I stand; I cannot otherwise; God help me. Amen.1

  Long before any of these men, the apostles Peter and John of nineteen centuries ago confronted essentially the same issue when they stood before a judicial council of the most respected members of their lifelong religion and frankly told them:

  Whether it is right in the sight of God to listen to you rather than to God, you must judge; for we cannot but speak of what we have seen and heard.2

  The people I write of are from among those I know most intimately, persons who have been members of the religious group known as Jehovah’s Witnesses. I am sure, and there is evidence to show, that their experience is by no means unique, that there is a similar stirring of conscience among people of various faiths. They face the same issue that Peter and John and men and women of later centuries confronted: the struggle to hold true to personal conscience in the face of pressure from religious authority.

  For many it is an emotional tug-of-war. On the one hand, they feel impelled to reject the interposing of human authority between themselves and their Creator; to reject religious dogmatism, legalism and authoritarianism, to hold true to the teaching that Christ Jesus, not any human religious body, is “the head of every man.”3 On the other hand, they face the risk of losing lifelong friends, seeing family relationships traumatically affected, sacrificing a religious heritage that may reach back for generations. At that kind of crossroads, decisions do not come easy.