The Watchtower, August 1, 1994

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The Watchtower — August 1, 1994

Source: jw.org

Contents

The Nuclear Threat—Over At Last?

The Nuclear Threat—Removed for Good!

“A Monument to the Spirit of Cooperation”

Jehovah Is Reasonable!

Cultivate Reasonableness

Serving With the Most Progressive Organization

Showing Christian Love to the Elderly

Questions From Readers

What Future for Our Young?

The Nuclear Threat—Over At Last?

The Nuclear Threat​—Over At Last?

“PEACE on Earth seems more possible now than at any time since World War II.” This optimistic appraisal by a news correspondent at the end of the 1980’s was based on the fact that significant disarmament agreements and unexpected political upheavals had finally ended the Cold War. But was the nuclear threat, so characteristic of the former superpower confrontation, also over? Were lasting peace and security actually within grasp?

The Perils of Proliferation

During the Cold War, while relying upon a balance of terror to keep the peace, the superpowers agreed to permit the development of nuclear know-how in pursuit of peaceful ends but to restrict its use in making nuclear weapons. In 1970 the Nuclear Nonproliferation Treaty took effect; it was later ratified by some 140 nations. Yet, potential nuclear powers, such as Argentina, Brazil, India, and Israel, have refused to sign even to this day.

In 1985, however, another potential nuclear power, North Korea, did sign. So when it announced its withdrawal from the treaty on March 12, 1993, the world logically reacted with uneasiness. The German newsmagazine Der Spiegel noted: “The notice of withdrawal from the Nuclear Nonproliferation Treaty creates a precedent: There is now the threat of a nuclear arms race, starting in Asia, that could become more dangerous than was the bomb rivalry between the superpowers.”

With nationalism giving birth to new nations at an amazing rate, the number of nuclear powers will probably increase. (See box.) Journalist Charles Krauthammer warns: “The end of the Soviet threat does not mean the end of nuclear danger. The real danger is proliferation, and proliferation has just begun.”

Bombs for Sale

Would-be nuclear powers are eager to gain the prestige and power these weapons offer. One country is said to have bought at least two nuclear warheads from Kazakhstan. This former Soviet republic officially lists the warheads as “missing.”

In October 1992 several men were arrested in Frankfurt, Germany, with seven ounces [200 gm] of highly radioactive cesium, enough to poison an entire city’s water supply. A week later, seven smugglers were caught in Munich with 4.9 pounds [2.2 kg] of uranium. The discovery of two nuclear smuggling rings within two weeks startled officials, since only five such cases had been reported worldwide for the entire previous year.

Whether these individuals were intent on selling to terrorist groups or to national governments is unknown. Nevertheless, the possibility of nuclear terrorism is growing. Dr. David Lowry of the European Proliferation Information Centre explains the danger: “All a terrorist needs to do is send a sample of highly enriched uranium to a reputable authority for testing, saying we have so much and here is the proof. It is like a kidnapper sending off the ear of a victim.”

Peaceful “Time Bombs” and “Death Traps”

When 1992 began, 420 nuclear reactors were engaged in the peaceful pursuit of producing electricity; another 76 were under construction. But over the years, reactor accidents have led to reports of increased illness, of miscarriages, and of birth defects. A report says that by 1967 incidents at a Soviet plutonium plant had caused the emission of three times as much radioactivity as did the Chernobyl catastrophe.

Of course, this later incident at Chernobyl, Ukraine, in April 1986 is what grabbed the headlines. Grigori Medwedew, deputy chief nuclear engineer at the Chernobyl plant during the 1970’s, explains that the “gigantic mass of long-lasting radioactivity” flung into the atmosphere “is comparable to ten Hiroshima bombs as far as long-term effects are concerned.”

In his book Tschernobylskaja chronika, Medwedew lists 11 serious nuclear reactor incidents in the former Soviet Union by the mid-1980’s and another 12 in the United States. The latter included the shocking accident in 1979 at Three Mile Island. Of that event Medwedew notes: “It struck the first serious blow against nuclear energy and dispelled illusions about the safety of nuclear energy plants in the minds of many​—but not in the minds of all.”

This explains why mishaps still occur. During 1992 they increased in Russia by almost 20 percent. After one of these incidents, in March of that year at the Sosnovy Bore power station in St. Petersburg, Russia, radiation levels rose by 50 percent in northeast England and reached double the maximum permissible level in Estonia and southern Finland. Professor John Urquhart of Newcastle University admits: “I cannot prove that it was Sosnovy Bore which caused the increase​—but if it wasn’t Sosnovy Bore, what was it?”

Some authorities claim that Chernobyl-style reactors are flawed in their design and are simply too dangerous to operate. Nevertheless, over a dozen are still being used to help fill the huge electricity demands. Some reactor operators have even been accused of turning off safety override systems in order to boost power output. Reports such as this terrify countries like France, which uses nuclear plants to produce 70 percent of its electricity. Another “Chernobyl,” and many plants in France might be forced to close permanently.

Even “safe” reactors apparently become unsafe with age. In early 1993, during a routine safety check, over a hundred fractures were found in steel piping in the reactor at Brunsbüttel, one of Germany’s oldest. Similar cracks have been found in reactors in France and Switzerland. The first serious accident at a Japanese plant occurred in 1991, age having been a possible contributing factor. This bodes ill for the United States, where some two thirds of the commercial reactors are over a decade old.

Nuclear reactor accidents can happen anywhere at any time. The more reactors, the greater the threat; the older the reactor, the greater the danger. Not without reason did one newspaper dub them ticking time bombs and radioactive death traps.

Where Should They Dump the Garbage?

People were recently surprised to find a riverside picnic spot in the French Alps blocked off and guarded by police. The newspaper The European explained: “Routine checks ordered after the death of a local woman from beryllium poisoning two months ago revealed levels of radioactivity at the picnic site which were 100 times higher than those in the surrounding area.”

Beryllium, a remarkably light metal produced by various processes, is used in the aircraft industry and, when irradiated, in nuclear power stations. Evidently a factory producing beryllium had discarded waste from the dangerous irradiating process on or near the picnic area. “Beryllium dust, even when not irradiated,” noted The European, “is one of the most toxic forms of industrial waste known.”

Meanwhile, some 17,000 containers of radioactive waste were reportedly discarded over a period of 30 years into the waters off the coast of Novaya Zemlya, used by the Soviets as a nuclear test site during the early 1950’s. Additionally, radioactive sections of nuclear submarines and parts of at least 12 reactors were dumped into this convenient garbage bin.

Whether intentional or not, nuclear pollution is dangerous. Of a submarine that sank off the Norwegian coast in 1989, Time warned: “The wreck is already leaking cesium-137, a carcinogenic isotope. So far the leakage is considered too small to affect marine life or human health. But the Komsomolets also carried two nuclear torpedoes containing 13 kg [29 pounds] of plutonium with a half-life of 24,000 years and toxicity so high that a speck can kill. Russian experts warned that the plutonium could spill into the water and contaminate vast reaches of ocean as early as 1994.”

Of course, disposing of radioactive waste is not a problem unique to France and Russia. The United States has “mountains of hot garbage and no permanent site for storing it,” reports Time. It says that a million barrels of deadly substances sit in temporary storage with an ever-present “danger of loss, theft and environmental damage from mishandling.”

As if to illustrate this danger, a nuclear waste tank at a former weapons plant in Tomsk, Siberia, exploded in April 1993, raising specters of a second Chernobyl.

Obviously, any cries of peace and security sounded on the basis of a supposed end to the nuclear threat are not well-founded. And yet peace and security are near. How do we know?

[Box on page 4]

NUCLEAR POWERS

12 and Still Counting

DECLARED or DE FACTO: Belarus, Britain, China, France, India, Israel, Kazakhstan, Pakistan, Russia, South Africa, Ukraine, United States

POTENTIAL: Algeria, Argentina, Brazil, Iran, Iraq, Libya, North Korea, South Korea, Syria, Taiwan

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Even the peaceful use of nuclear energy can be dangerous

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Background: U.S. National Archives photo

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Cover: Stockman/​International Stock

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U.S. National Archives photo

The Nuclear Threat—Removed for Good!

The Nuclear Threat​—Removed for Good!

LIVING in morbid fear is not what God wants for mankind. As “the happy God,” he wants them to enjoy peace and live in security​—in short, be happy. (1 Timothy 1:11) In a world full of nuclear threats, this is clearly impossible.

“Peace and Security”​—A Counterfeit

It should be obvious that the nuclear threat is far from gone. Still, despite political, economic, and social unrest, the nations seem in the main to be optimistic. A steady endeavor to defuse the danger has been apparent since the UN International Year of Peace in 1986.

The Bulletin of the Atomic Scientists has in the last decade turned its doomsday clock​—its method of indicating the probability of nuclear war—​from 3 minutes before midnight back to 17 minutes before midnight. In 1989 the Stockholm International Peace Research Institute noted that “hope for peaceful conflict resolution is better founded than in any other year since the end of World War II.”

In recent years the United Nations has been strengthened to deal with international trouble spots. Its success, while not total, has been sufficient to contribute to a general spirit of optimism. The future will likely bring additional breakthroughs. Cries of “peace and security” will probably become louder and more intense. They may even gain in credibility.

But beware! “Whenever it is that they are saying: ‘Peace and security,’” warns the Bible, “then sudden destruction is to be instantly upon them just as the pang of distress upon a pregnant woman; and they will by no means escape.” Thus, cries of “peace and security” will signal God’s time “to bring to ruin those [who through pollution, nuclear and otherwise, are] ruining the earth.”​—1 Thessalonians 5:3, 4; Revelation 11:18.

Note that the Bible does not say that the nations will achieve “peace and security.” They will apparently be talking about it in a unique way, expressing an optimism and a conviction not hitherto felt. The chances of achieving peace and security will appear to be closer than ever before. Despite a continuing nuclear threat, the nations will be lulled into a false sense of security.

True Christians, however, will not be deceived. With keen interest they will look beyond human peace and security to something better!

Peace and Security​—The Real Thing

According to Psalm 4:8, true peace and security is to be found only within Jehovah God’s arrangement: “In peace I will both lie down and sleep, for you yourself alone, O Jehovah, make me dwell in security.” Any cry of “peace and security” expressed outside the context of Jehovah’s Kingdom arrangement can only be counterfeit. It cannot achieve anything of lasting value.

Halfway measures are not good enough for God’s Kingdom under Christ. Divine government will do more than reduce the number of nuclear weapons; it will totally eliminate them and all other weapons of war. Psalm 46:9 promises: “He is making wars to cease to the extremity of the earth. The bow he breaks apart and does cut the spear in pieces; the wagons he burns in the fire.”

Likewise, nuclear threats posed by malfunctioning nuclear reactors or by radioactive waste will be things of the past. Otherwise the words would be untrue: “They will actually sit, each one under his vine and under his fig tree, and there will be no one making them tremble; for the very mouth of Jehovah of armies has spoken it.” God cannot lie. We have no reason to doubt his words.​—Micah 4:4; Titus 1:2.

Would you enjoy having the prospect of living in a world in which the nuclear threat has been removed for good? You can, for God’s Word clearly sets down the requirements. By learning about them and by living accordingly, you may one day have the joy of saying with a sigh of relief: “The nuclear threat​—over at last!”

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Peace will reign in God’s new world without any nuclear threats

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M. Thonig/​H. Armstrong Roberts

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U.S. National Archives photo

“A Monument to the Spirit of Cooperation”

Kingdom Proclaimers Report

“A Monument to the Spirit of Cooperation”

NEAR the southernmost tip of Spain towers a huge limestone monolith known as the Rock of Gibraltar. For hundreds of years, this rock has been a silent witness to political controversy and international disagreement. In contrast, the Rock of Gibraltar was recently the backdrop for a manifestation of cooperation and unity rarely seen in the world today.

Just two miles [3 km] from the Rock lies the town of La Línea, Spain. There the construction of a Kingdom Hall of Jehovah’s Witnesses brought together hundreds of volunteer workers eager to contribute their time and energy. As they labored to erect a suitable place for worship of the Creator, Jehovah God, even the majestic backdrop of the Rock of Gibraltar faded in importance compared with the task at hand.

The Kingdom proclaimers in that part of the world send the following report:

“Nine hundred enthusiastic volunteers worked around the clock, starting Friday afternoon, September 24, 1993. By seven o’clock on Sunday evening, a new sign identifying the building as a Kingdom Hall of Jehovah’s Witnesses had been erected, and the attractive new structure was being used for its very first public meeting.

“Many Witnesses from nearby Gibraltar crossed the border to help their Spanish brothers. ‘Political divisions do not put a damper on our international brotherhood,’ explained one of the volunteer workers, a native of Gibraltar. He added: ‘Several years ago, friends from La Línea came to help us build our Kingdom Hall in Gibraltar, so now we are happy to return the favor.’

“To supplement the unstinting efforts of the two congregations of Jehovah’s Witnesses and hundreds of skilled helpers from the Andalusian region, the city of La Línea decided to donate the necessary plot of land. ‘Traditionally, Spanish local authorities have always provided land for the building of Catholic churches,’ explained the mayor of La Línea during a visit to the construction site. ‘Why not do the same for other religious denominations? I am very impressed by the unselfishness of the volunteers, and I feel they deserve our support. We need more of this sort of spirit in today’s divided world.’

“He referred to the Kingdom Hall as ‘a monument to the spirit of cooperation.’ Indeed, the most impressive aspect was neither the architectural design nor the size of the building. Rather, what impressed many in the community was the fact that it was built entirely by volunteers and was erected in only 48 hours!”

It is evident that Jehovah’s Witnesses in La Línea and its surrounding areas are proving faithful to the words of Galatians 6:10. There the apostle Paul admonished fellow believers: “Really, then, as long as we have time favorable for it, let us work what is good toward all, but especially toward those related to us in the faith.”

Jehovah Is Reasonable!

Jehovah Is Reasonable!

“The wisdom from above is . . . reasonable.”​—JAMES 3:17.

1. How have some portrayed God as unreasonable, and how do you feel about such a view of God?

WHAT kind of God do you worship? Do you believe him to be a God of inflexible, strict justice, austere and rigid in his temperament? To Protestant reformer John Calvin, God must have seemed that way. Calvin claimed that God has an “eternal and unchangeable plan” regarding each individual, preordaining for each one whether he will live forever in happiness or be tormented eternally in hellfire. Imagine: If this were true, nothing you could ever do, no matter how hard you tried, would change God’s long-standing, rigid plan about you and your future. Would you be drawn to such an unreasonable God?​—Compare James 4:8.

2, 3. (a) How might we illustrate the unreasonableness of human institutions and organizations? (b) How does Ezekiel’s vision of Jehovah’s celestial chariot reveal His adaptability?

2 How relieved we are to learn that the God of the Bible is eminently reasonable! It is not God but humans who tend to be rigid and inflexible, bound by their own imperfections. Human organizations can be as unwieldy as freight trains. When a giant freight train is rolling toward an obstruction on the track, turning is out of the question, and stopping is not much easier. Some trains have so much forward momentum that they take more than a mile [km] to stop after the brakes are applied! Similarly, a supertanker may coast onward for another five miles [8 km] after the engines are shut off. Even if they are thrown into reverse, it may still plow on for two miles [3 km]! But now consider a vehicle far more awesome than these two, one that represents God’s organization.

3 Over 2,600 years ago, Jehovah gave the prophet Ezekiel a vision that pictured His heavenly organization of spirit creatures. It was a chariot of awe-inspiring proportions, Jehovah’s own “vehicle” always under his control. Most interesting was the way that it moved. The giant wheels were four-sided and full of eyes, so they could see everywhere and could change direction instantly, without stopping or turning. And this gigantic vehicle did not have to lumber along like a supertanker or a freight train. It could move at the speed of lightning, even making right-angle turns! (Ezekiel 1:1, 14-28) Jehovah is as different from the God that Calvin preached as His chariot is from clumsy man-made machines. He is perfectly adaptable. Appreciating this aspect of Jehovah’s personality should help us to remain adaptable and avoid the snare of unreasonableness.

Jehovah​—The Most Adaptable Being in the Universe

4. (a) In what way does Jehovah’s very name reveal him to be an adaptable God? (b) What are some of the titles applied to Jehovah God, and why are they fitting?

4 Jehovah’s very name implies his adaptability. “Jehovah” literally means “He Causes to Become.” This evidently means that Jehovah causes himself to become the Fulfiller of all his promises. When Moses asked God his name, Jehovah elaborated on its meaning in this way: “I shall prove to be what I shall prove to be.” (Exodus 3:14) Rotherham’s translation pointedly puts it: “I Will Become whatsoever I please.” Jehovah proves to be, or chooses to become, whatever is needed to fulfill his righteous purposes and promises. Thus, he bears an impressive array of titles, such as Creator, Father, Sovereign Lord, Shepherd, Jehovah of armies, Hearer of prayer, Judge, Grand Instructor, Repurchaser. He has caused himself to become all of these and more in order to carry out his loving purposes.​—Isaiah 8:13; 30:20; 40:28; 41:14; Psalm 23:1; 65:2; 73:28; 89:26; Judges 11:27; see also New World Translation, Appendix 1J.

5. Why should we not conclude that Jehovah’s adaptability implies that his nature or standards change?

5 Does this mean, then, that God’s nature or standards change? No; as James 1:17 puts it, “with him there is not a variation of the turning of the shadow.” Is there a contradiction here? Not at all. For example, what loving parent does not shift roles to benefit the children? In the course of a single day, a parent may be a counselor, a cook, a housekeeper, a teacher, a disciplinarian, a friend, a mechanic, a nurse​—the list goes on and on. The parent does not change personality when assuming these roles; he or she simply adapts to current needs. So it is with Jehovah but on a far grander scale. There is no limit to what he can cause himself to become to benefit his creatures. The depth of his wisdom is staggering indeed!​—Romans 11:33.

Reasonableness a Mark of Divine Wisdom

6. What are the literal meaning and implications of the Greek word James used in describing divine wisdom?

6 The disciple James used an interesting word to describe the wisdom of this supremely adaptable God. He wrote: “The wisdom from above is . . . reasonable.” (James 3:17) The Greek word that he used here (e·pi·ei·kesʹ) is difficult to translate. Translators have used such words as “gentle,” “lenient,” “forbearing,” and “considerate.” The New World Translation renders it “reasonable,” with a footnote indicating that the literal meaning is “yielding.”a The word also conveys the sense of not insisting on the letter of the law, not being unduly strict or stern. Scholar William Barclay comments in New Testament Words: “The basic and the fundamental thing about epieikeia is that it goes back to God. If God stood on his rights, if God applied to us nothing but the rigid standards of the law, where would we be? God is the supreme example of one who is epieikēs and who deals with others with epieikeia.”

7. How did Jehovah display reasonableness in the garden of Eden?

7 Consider the time when mankind rebelled against Jehovah’s sovereignty. How easy it would have been for God to execute those three thankless rebels​—Adam, Eve, and Satan! How much heartache he might thereby have spared himself! And who could have argued that he had no right to exact such strict justice? Nonetheless, Jehovah never has his celestial chariotlike organization locked into some rigid, unadaptable standard of justice. So that chariot did not roll inexorably over the human family and all prospects for mankind’s happy future. On the contrary, Jehovah maneuvered his chariot with lightninglike swiftness. Immediately after the rebellion, Jehovah God outlined a long-range purpose that offered mercy and hope to all of Adam’s descendants.​—Genesis 3:15.

8. (a) How does Christendom’s mistaken view of reasonableness contrast with Jehovah’s genuine reasonableness? (b) Why can we say that Jehovah’s reasonableness does not imply that he might compromise divine principles?

8 Jehovah’s reasonableness does not, however, imply that he might compromise divine principles. Today’s churches of Christendom may think that they are being reasonable when they wink at immorality simply to curry favor with their wayward flocks. (Compare 2 Timothy 4:3.) Jehovah never breaks his own laws, nor does he compromise his principles. Rather, he shows a willingness to yield, to adapt to circumstances, so that those principles may be applied both justly and mercifully. He is ever mindful of balancing his exercise of justice and power with his love and reasonable wisdom. Let us consider three ways in which Jehovah demonstrates reasonableness.

“Ready to Forgive”

9, 10. (a) What does being “ready to forgive” have to do with reasonableness? (b) How did David benefit from Jehovah’s readiness to forgive, and why?

9 David wrote: “For you, O Jehovah, are good and ready to forgive; and the loving-kindness to all those calling upon you is abundant.” (Psalm 86:5) When the Hebrew Scriptures were translated into Greek, the word for “ready to forgive” was rendered e·pi·ei·kesʹ, or “reasonable.” Indeed, being ready to forgive and show mercy is perhaps the key way to demonstrate reasonableness.

10 David himself was well aware of how reasonable Jehovah is in this regard. When David committed adultery with Bath-sheba and arranged to have her husband killed, both he and Bath-sheba were liable to the death penalty. (Deuteronomy 22:22; 2 Samuel 11:2-27) If rigid human judges had handled the case, both might well have lost their lives. But Jehovah showed reasonableness (e·pi·ei·kesʹ), which, as Vine’s Expository Dictionary of Biblical Words puts it, “expresses that considerateness that looks ‘humanely and reasonably at the facts of a case.’” The facts that influenced Jehovah’s merciful decision likely included the sincere repentance of the wrongdoers and the mercy that David himself had previously shown in behalf of others. (1 Samuel 24:4-6; 25:32-35; 26:7-11; Matthew 5:7; James 2:13) However, in line with Jehovah’s description of himself at Exodus 34:4-7, it was reasonable that Jehovah would give David correction. He sent the prophet Nathan to David with a strong message, impressing David with the fact that he had despised the word of Jehovah. David repented and so did not die for his sin.​—2 Samuel 12:1-14.

11. How did Jehovah show a readiness to forgive in the case of Manasseh?

11 The example of King Manasseh of Judah is more remarkable in this regard, since Manasseh, unlike David, was thoroughly wicked for a long time. Manasseh promoted disgusting religious practices in the land, including human sacrifice. He may also have been responsible for having the faithful prophet Isaiah “sawn asunder.” (Hebrews 11:37) To punish Manasseh, Jehovah allowed him to be carried off as a captive to Babylon. However, Manasseh repented in prison and pleaded for mercy. In response to this sincere repentance, Jehovah was “ready to forgive”​—even in this extreme case.​—2 Chronicles 33:9-13.

Changing Course as New Circumstances Arise

12, 13. (a) In the case of Nineveh, what change of circumstance prompted Jehovah to alter course? (b) How did Jonah prove less reasonable than Jehovah God?

12 Jehovah’s reasonableness also shows in his willingness to alter a contemplated course of action as new circumstances arise. For instance, when the prophet Jonah marched through the streets of ancient Nineveh, his inspired message was quite simple: The mighty city would be destroyed in 40 days. However, circumstances changed​—dramatically! The Ninevites repented.​—Jonah, chapter 3.

13 It is instructive to contrast how Jehovah and Jonah reacted to this turn of events. Jehovah in effect altered the course of his celestial chariot. In this instance he adapted, causing himself to become a forgiver of sins instead of a “manly person of war.” (Exodus 15:3) Jonah, on the other hand, was far less flexible. Rather than keeping pace with Jehovah’s chariot, he acted more like the freight train or the supertanker mentioned earlier. He had proclaimed doom, so doom it must be! Perhaps he felt that any change in course would make him lose face in the eyes of the Ninevites. Patiently, though, Jehovah taught his hardheaded prophet a memorable lesson in reasonableness and mercy.​—Jonah, chapter 4.

14. Why did Jehovah change his course of action in regard to his prophet Ezekiel?

14 Jehovah has changed course on other occasions​—even over relatively minor matters. For example, once when he commissioned the prophet Ezekiel to act out a prophetic drama, Jehovah’s instructions included a directive that Ezekiel cook his food on a fire fueled with human dung. This was just too much for the prophet, who cried out, “Alas, O Sovereign Lord Jehovah!” and begged that he not be made to do something so repugnant to him. Jehovah did not dismiss the prophet’s feelings as irrational; rather, He allowed Ezekiel to use cattle dung, a common source of fuel in many lands down to this day.​—Ezekiel 4:12-15.

15. (a) What examples show that Jehovah has been willing to listen and respond to human beings? (b) What lesson might this teach us?

15 Is it not heartwarming to contemplate the humility of our God Jehovah? (Psalm 18:35) He is vastly higher than we are; yet he listens patiently to imperfect humans and even alters his course accordingly at times. He allowed Abraham to plead with him at length concerning the destruction of Sodom and Gomorrah. (Genesis 18:23-33) And He let Moses raise objections to His proposal to destroy the rebellious Israelites and instead make a mighty nation out of Moses. (Exodus 32:7-14; Deuteronomy 9:14, 19; compare Amos 7:1-6.) He thereby set a perfect example for his human servants, who should show a similar readiness to listen to others when it is reasonable and possible to do so.​—Compare James 1:19.

Reasonableness in the Exercise of Authority

16. How does Jehovah differ from many humans in the way that he exercises his authority?

16 Have you ever noticed that as individuals acquire more authority, many seem to become less reasonable? Jehovah, in contrast, has the highest position of authority in the universe, yet he is the ultimate example of reasonableness. He exercises his authority in an unfailingly reasonable way. Unlike many humans, Jehovah is not insecure about his authority, so he does not feel compelled to guard it jealously​—as if granting a measure of authority to others might somehow threaten his own. In fact, when there was only one other being in the universe, Jehovah conferred extensive authority upon that one. He made the Logos his “master worker,” from then on bringing all things into existence through this beloved Son. (Proverbs 8:22, 29-31; John 1:1-3, 14; Colossians 1:15-17) He later delegated to him “all authority . . . in heaven and on the earth.”​—Matthew 28:18; John 5:22.

17, 18. (a) Why did Jehovah send angels to Sodom and Gomorrah? (b) Why did Jehovah ask the angels for suggestions on how to fool Ahab?

17 Similarly, Jehovah entrusts many of his creatures with tasks that he could handle even better himself. For instance, when he told Abraham, “I am quite determined to go down [to Sodom and Gomorrah] that I may see whether they act altogether according to the outcry over it that has come to me,” he did not mean that he would go there in person. Rather, Jehovah chose to delegate authority, appointing angels to gather such information for him. He gave them authority to lead this fact-finding mission and to report back to him.​—Genesis 18:1-3, 20-22.

18 On another occasion, when Jehovah decided to execute sentence upon wicked King Ahab, He invited the angels at a heavenly assembly to offer suggestions as to how to “fool” that apostate king into joining the battle that would end his life. Surely, Jehovah, the Source of all wisdom, did not need help to come up with the best course of action! Yet, he dignified the angels with the privilege of proposing solutions and the authority to act upon the one he selected.​—1 Kings 22:19-22.

19. (a) Why does Jehovah limit the number of laws that he makes? (b) How does Jehovah show himself reasonable when it comes to what he expects from us?

19 Jehovah does not use his authority to exert undue control over others. In this too he shows unparalleled reasonableness. He carefully limits the number of laws that he makes and prohibits his servants from ‘going beyond the things written’ by adding burdensome laws of their own making. (1 Corinthians 4:6; Acts 15:28; contrast Matthew 23:4.) He never requires blind obedience of his creatures, but usually he provides sufficient information to guide them and puts the choice before them, letting them know the benefits of obeying and the consequences of disobeying. (Deuteronomy 30:19, 20) Rather than coercing people through guilt, shame, or fear, he seeks to reach hearts; he wants people to serve him out of genuine love rather than compulsion. (2 Corinthians 9:7) All such whole-souled service makes God’s heart rejoice, so he is not unreasonably “hard to please.”​—1 Peter 2:18; Proverbs 27:11; compare Micah 6:8.

20. How does Jehovah’s reasonableness affect you?

20 Is it not remarkable that Jehovah God, who has more power than any being in creation, never exercises that power unreasonably, never uses it to bully others? However, men, so puny in comparison, have a history of domineering one another. (Ecclesiastes 8:9) Clearly, reasonableness is a precious quality, one that moves us to love Jehovah all the more. That, in turn, may motivate us to cultivate this quality ourselves. How can we do so? The following article will take up this matter.

[Footnotes]

Back in 1769, lexicographer John Parkhurst defined the word as “yielding, of a yielding disposition, gentle, mild, patient.” Other scholars too have offered “yielding” as a definition.

How Would You Answer?

□ How do Jehovah’s name and the vision of his celestial chariot emphasize his adaptability?

□ What is reasonableness, and why is it a mark of divine wisdom?

□ In what ways has Jehovah shown that he is “ready to forgive”?

□ Why has Jehovah chosen to change a contemplated course of action in certain instances?

□ How does Jehovah demonstrate reasonableness in the way that he exercises authority?

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Why did Jehovah forgive wicked King Manasseh?

Cultivate Reasonableness

Cultivate Reasonableness

“Let your reasonableness become known to all men. The Lord is near.”​—PHILIPPIANS 4:5.

1. Why is it a challenge to be reasonable in today’s world?

“THE reasonable man”​—English journalist Sir Alan Patrick Herbert dubbed him a mythical figure. Indeed, it may seem at times that there are no reasonable people left in this strife-torn world. The Bible foretold that in these critical “last days,” people would be “fierce,” “headstrong,” and “not open to any agreement”​—in other words, anything but reasonable. (2 Timothy 3:1-5) Nonetheless, true Christians hold reasonableness in high esteem, knowing that it is a mark of divine wisdom. (James 3:17) We do not feel that it is impossible to be reasonable in an unreasonable world. Rather, we implicitly embrace the challenge in the apostle Paul’s inspired counsel found at Philippians 4:5: “Let your reasonableness become known to all men.”

2. How do the apostle Paul’s words at Philippians 4:5 help us to determine whether we are reasonable?

2 Note how Paul’s words help us to test whether we are reasonable. It is not so much a question of how we see ourselves; it is a question of how others see us, of how we are known. Phillips’ translation renders this verse: “Have a reputation for being reasonable.” Each of us might well ask, ‘How am I known? Do I have a reputation for being reasonable, yielding, and gentle? Or am I known as being rigid, harsh, or headstrong?’

3. (a) What does the Greek word translated “reasonable” mean, and why is this quality appealing? (b) How might a Christian learn to be more reasonable?

3 Our reputation in this regard will simply reflect the degree to which we imitate Jesus Christ. (1 Corinthians 11:1) When here on earth, Jesus perfectly reflected his Father’s supreme example of reasonableness. (John 14:9) In fact, when Paul wrote of “the mildness and kindness of the Christ,” the Greek word he used for kindness (e·pi·ei·kiʹas) also means “reasonableness” or, literally, “yieldingness.” (2 Corinthians 10:1) The Expositor’s Bible Commentary calls this “one of the great words of character description in the N[ew] T[estament].” It describes a quality so appealing that one scholar renders the word “sweet reasonableness.” Let us, therefore, discuss three ways in which Jesus, like his Father, Jehovah, demonstrated reasonableness. We may thus learn how to become more reasonable ourselves.​—1 Peter 2:21.

“Ready to Forgive”

4. How did Jesus show himself “ready to forgive”?

4 Like his Father, Jesus showed reasonableness by being “ready to forgive” over and over again. (Psalm 86:5) Consider the time when Peter, a close companion, denied Jesus three times on the night of Jesus’ arrest and trial. Jesus himself had earlier stated: “Whoever disowns me before men, I will also disown him before my Father.” (Matthew 10:33) Did Jesus rigidly and mercilessly apply this rule to Peter? No; after His resurrection, Jesus paid Peter a personal visit, no doubt to comfort and reassure this repentant, brokenhearted apostle. (Luke 24:34; 1 Corinthians 15:5) Shortly thereafter, Jesus permitted Peter to have great responsibility. (Acts 2:1-41) Here was sweet reasonableness at its very best! Is it not comforting to think that Jehovah has appointed Jesus as Judge over all mankind?​—Isaiah 11:1-4; John 5:22.

5. (a) What reputation should the elders have among the sheep? (b) What material might elders review before handling judicial cases, and why?

5 When elders act as judges in the congregation, they endeavor to follow Jesus’ reasonable example. They do not want the sheep to fear them as punishers. Rather, they seek to imitate Jesus so that the sheep will feel safe with them as loving shepherds. In judicial cases, they make every effort to be reasonable, ready to forgive. Before handling such a matter, some elders have found it helpful to review the July 1, 1992, Watchtower articles “Jehovah, the Impartial ‘Judge of All the Earth’” and “Elders, Judge With Righteousness.” They thus bear in mind the summary of Jehovah’s way of judging: “Firmness where necessary, mercy where possible.” It is not an error to lean toward mercy in judgment when there is a reasonable basis for doing so. (Matthew 12:7) It is a grave error to be harsh or merciless. (Ezekiel 34:4) Elders thus avoid erring by actively seeking the most loving, merciful course possible within the bounds of justice.​—Compare Matthew 23:23; James 2:13.

Flexibility in the Face of Changing Circumstances

6. How did Jesus display reasonableness in dealing with the Gentile woman whose daughter was demonized?

6 Like Jehovah, Jesus proved himself quick to alter course or adapt to new situations as they arose. On one occasion a Gentile woman begged him to cure her badly demonized daughter. In three different ways, Jesus initially indicated that he was not going to help her​—first, by refraining from answering her; second, by stating directly that he was sent forth, not to the Gentiles, but to the Jews; and third, by giving an illustration that kindly made the same point. However, the woman persisted through all of this, giving evidence of extraordinary faith. In the light of this exceptional circumstance, Jesus could see that this was no time to enforce a general rule; it was time to bend in response to higher principles.a Thus, Jesus did exactly what he had three times indicated he would not do. He cured the woman’s daughter!​—Matthew 15:21-28.

7. In what ways might parents show reasonableness, and why?

7 Are we likewise known for our willingness to bend when appropriate? Parents frequently need to show such reasonableness. Since each child is unique, methods that work with one may be inappropriate for another. Furthermore, as children grow, their needs change. Should the hour of a curfew be adjusted? Would the family study benefit from a livelier format? When a parent overreacts to some minor transgression, is he or she willing to be humble and set matters right? Parents who are yielding in such ways avoid needlessly irritating their children and alienating them from Jehovah.​—Ephesians 6:4.

8. How might congregation elders take the lead in adapting to the needs of the territory?

8 Elders too need to adapt as new circumstances arise, while never compromising specific laws of God. In overseeing the preaching work, are you alert to changes in the territory? As life-styles in the neighborhood change, perhaps evening witnessing, street witnessing, or telephone witnessing should be promoted. Adapting in such ways helps us fulfill our preaching commission more effectively. (Matthew 28:19, 20; 1 Corinthians 9:26) Paul also made a point of adapting to all types of people in his ministry. Do we do the same, for example, by learning enough about local religions and cultures to be able to help people?​—1 Corinthians 9:19-23.

9. Why should an elder not insist on always handling problems the way he did in the past?

9 As these last days grow ever more critical, shepherds may also need to adapt to the bewildering complexity and unpleasantness of some of the problems now facing their flock. (2 Timothy 3:1) Elders, this is no time for rigidity! Surely an elder would not insist on dealing with problems as he has in the past if his methods have become ineffective or if “the faithful and discreet slave” has seen fit to publish new material on such subjects. (Matthew 24:45; compare Ecclesiastes 7:10; 1 Corinthians 7:31.) One faithful elder sincerely tried to help a depressed sister who was badly in need of a good listener. However, he took a rather dismissive view of her depression and offered her simplistic solutions. Then the Watch Tower Society published some Bible-based information that addressed her very problem. The elder made sure to speak with her again, this time applying the new material and showing empathy for her plight. (Compare 1 Thessalonians 5:14, 15.) What a fine example of reasonableness!

10. (a) How should elders show a yielding attitude toward one another and toward the body of elders as a whole? (b) How should the elder body view those who show themselves unreasonable?

10 Elders also need to show a yielding attitude toward one another. When the body of elders meets, how important that no one elder dominate the proceedings! (Luke 9:48) The one who is presiding particularly needs restraint in this regard. And when one or two elders disagree with a decision of the overall body of elders, they will not insist on having their own way. Rather, as long as no Scriptural principle is being violated, they will yield, remembering that reasonableness is required of elders. (1 Timothy 3:2, 3) On the other hand, the body of elders should keep in mind that Paul chastised the Corinthian congregation for ‘putting up with unreasonable persons’ who presented themselves as “superfine apostles.” (2 Corinthians 11:5, 19, 20) So they should be willing to counsel a fellow elder who behaves in a stubborn, unreasonable manner, but they themselves should be mild and kind in doing so.​—Galatians 6:1.

Reasonableness in the Exercise of Authority

11. What contrast was there between how the Jewish religious leaders in Jesus’ day exercised authority and how Jesus did?

11 When Jesus walked the earth, his reasonableness truly shone through in the way he wielded his God-granted authority. How different he was from the religious leaders of his day! Consider an example. God’s law had ordered that no work, not even the gathering of wood, be done on the Sabbath. (Exodus 20:10; Numbers 15:32-36) The religious leaders wanted to control just how people applied that law. So they took it upon themselves to decree exactly what a person could lift on the Sabbath. They ruled: nothing heavier than two dried figs. They even issued a prohibition on sandals shod with nails, claiming that lifting the extra weight of the nails would constitute work! It is said that, all in all, the rabbis added 39 rules to God’s law about the Sabbath and then made endless additions to those rules. Jesus, on the other hand, did not seek to control people through shame by laying down endless restrictive rules or by setting rigid, unreachable standards.​—Matthew 23:2-4; John 7:47-49.

12. Why can we say that Jesus did not waver when it came to Jehovah’s righteous standards?

12 Are we to assume, then, that Jesus did not firmly uphold God’s righteous standards? He certainly did! He understood that laws are most effective when humans take to heart the principles behind those laws. While the Pharisees were caught up in trying to control people with countless rules, Jesus sought to reach hearts. For example, he well knew that there is no yielding when it comes to such divine laws as “flee from fornication.” (1 Corinthians 6:18) So Jesus warned people about the thoughts that could lead to immorality. (Matthew 5:28) Such teaching took far more wisdom and discernment than simply laying down rigid, formulaic rules.

13. (a) Why should elders avoid creating inflexible laws and rules? (b) What are some areas wherein it is important to respect the conscience of the individual?

13 Responsible brothers today are equally interested in reaching hearts. Thus, they avoid laying down arbitrary, inflexible rules or turning their personal viewpoints and opinions into law. (Compare Daniel 6:7-16.) From time to time, kindly reminders on such matters as dress and grooming may be appropriate and timely, but an elder may jeopardize his reputation as a reasonable man if he harps on such matters or tries to impose what are primarily reflections of his personal taste. Really, all in the congregation should avoid trying to control others.​—Compare 2 Corinthians 1:24; Philippians 2:12.

14. How did Jesus show that he was reasonable as to what he expected of others?

14 Elders may want to examine themselves on another score: ‘Am I reasonable in what I expect of others?’ Jesus certainly was. He consistently showed his followers that he expected no more than their whole-souled efforts and that he valued these highly. He praised the poor widow for giving her coins of small value. (Mark 12:42, 43) He rebuked his disciples when they criticized Mary’s costly contribution, saying: “Let her alone. . . . She did what she could.” (Mark 14:6, 8) He was reasonable even when his followers failed him. For instance, even though he urged his three closest apostles to stay awake and keep watch with him on the night of his arrest, they let him down by falling asleep repeatedly. Yet, he remarked sympathetically: “The spirit, of course, is eager, but the flesh is weak.”​—Mark 14:34-38.

15, 16. (a) Why should elders be careful not to pressure or browbeat the flock? (b) How did one faithful sister come to adjust what she expected of others?

15 True, Jesus encouraged his followers to ‘exert themselves vigorously.’ (Luke 13:24) But never did he pressure them into doing so! He inspired them, set an example, took the lead, and sought to reach their hearts. He trusted in the power of Jehovah’s spirit to do the rest. Elders today should likewise encourage the flock to serve Jehovah wholeheartedly but should avoid browbeating them with guilt or shame, implying that what they currently do in service to Jehovah is in some way insufficient or unacceptable. A rigid, driving “do more, do more, do more!” approach may dishearten those who are doing all they can. How sad it would be if an elder built a reputation for being “hard to please”​—a far cry from reasonableness!​—1 Peter 2:18.

16 All of us should be reasonable in what we expect of others! One sister, after she and her husband left their missionary assignment to care for her ailing mother, wrote: “These times are truly difficult for us publishers out here in the congregations. Having been in circuit and district work, sheltered from many such pressures, we were suddenly and painfully made aware of this. I used to say to myself, for instance, ‘Why doesn’t that sister offer the correct literature this month? Doesn’t she read the Kingdom Ministry?’ Now I know why. For some it is all they can do to get out [in service].” How much better it is to commend our brothers for what they do than to judge them for what they do not do!

17. How did Jesus set an example for us as to reasonableness?

17 Consider a final example of how Jesus wields his authority in a reasonable way. Like his Father, Jesus does not jealously guard his authority. He too is a master delegator, appointing his faithful slave class to care for “all his belongings” here on the earth. (Matthew 24:45-47) And he does not fear listening to the ideas of others. He often asked his listeners: “What do you think?” (Matthew 17:25; 18:12; 21:28; 22:42) So it should be among all of Christ’s followers today. No amount of authority should render them unwilling to listen. Parents, listen! Husbands, listen! Elders, listen!

18. (a) How might we find out if we have a reputation for reasonableness? (b) What might all of us do well to resolve?

18 Decidedly, each of us wants to “have a reputation for being reasonable.” (Philippians 4:5, Phillips) But how do we know if we have such a reputation? Well, when Jesus was curious as to what people were saying about him, he asked his trusted associates. (Matthew 16:13) Why not follow his example? You could ask someone you can count on for candor whether you have a reputation for being a reasonable, yielding person. Surely there is much all of us can do to imitate more closely Jesus’ perfect example of reasonableness! Especially if we wield a measure of authority over others, let us always follow the example of Jehovah and Jesus, always wielding it in a reasonable way, ever ready to forgive, bend, or yield when appropriate. Indeed, may every one of us strive to “be reasonable”!​—Titus 3:2.

[Footnotes]

The book New Testament Words comments: “The man who is epieikēs [reasonable] knows that there are times when a thing may be legally completely justified and yet morally completely wrong. The man who is epieikēs knows when to relax the law under the compulsion of a force that is higher and greater than law.”

How Would You Answer?

□ Why should Christians want to be reasonable?

□ How can elders imitate Jesus in being ready to forgive?

□ Why should we strive to be flexible as Jesus was?

□ How can we demonstrate reasonableness in the way we exercise authority?

□ How might we examine ourselves as to whether we are really reasonable?

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Jesus readily forgave repentant Peter

[Picture on page 16]

When a woman showed extraordinary faith, Jesus saw that it was no time to enforce a general rule

[Picture on page 18]

Parents listen!

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Husbands listen!

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Elders listen!

Serving With the Most Progressive Organization

Serving With the Most Progressive Organization

AS TOLD BY ROBERT HATZFELD

Today a great many people turn on the television by remote control to watch the evening news in living color, hardly considering it anything extraordinary. Yet, it seems only yesterday that I was a wide-eyed 12-year-old boy watching on a movie screen a bigger-than-life image of a man, and he was talking!

NOT exactly big news, you might think. But it certainly seemed like a modern-day miracle to me back in 1915, in the early days of silent black-and-white film. A stately bearded man appeared on screen and said: “The Photo-Drama of Creation is presented by the I.B.S.A., the International Bible Students Association.” For the next two hours, the Bible’s story unfolded before our eyes. Its Scriptural message was clear and refreshing. Yet, it was the motion-picture film, interspersed with color slides, and the synchronized speech that really caught my attention.

I did not realize it then, but my youthful enthusiasm for that landmark technology was a prelude to a lifelong career with the most progressive organization on earth.

Early Days

In 1891 my father came from Dillenburg, Germany, to the German community in Allegheny, Pennsylvania, U.S.A. Later he met a girl in a German family there, and they married. I was born on July 7, 1903, and was raised speaking both German and English. Just before World War I started in 1914, a tuberculosis epidemic snatched away both my parents and left me an orphan. My grandfather died of a stroke about the same time.

My aunt, Minna Boemer, kindly took me into her family. “I have five kids,” she said. “Might as well have one more.” Though I missed my parents, Aunt Minna gave me a good home.

My aunt was a longtime member of the Allegheny Congregation of Bible Students (as Jehovah’s Witnesses were called in those days). Prior to 1909, Brother C. T. Russell, then president of the Watch Tower Society, also attended that congregation. Aunt Minna took me to the meetings. Although our family did not make a concerted effort to study or preach back then, whatever we heard at the meetings, we shared informally with people we knew.

It was during this period that the “Photo-Drama” filled me with wonder. Since I was mechanically inclined, the new photographic techniques and sound/​picture synchronization fascinated me, as did the time-lapse photography. Observing the opening of the flowers was thrilling!

In 1916 we were saddened by the death of Brother Russell. Since we lived right in Allegheny, we attended his funeral at Carnegie Hall. This was the hall where Brother Russell had debated E. L. Eaton in 1903. I had heard stories about this Methodist Episcopalian minister who challenged C. T. Russell to a six-day debate, hoping to discredit Brother Russell’s Bible scholarship. Instead, it was said, Russell ‘turned the hose on hell.’ Sara Kaelin, a well-known colporteur in Pittsburgh, knew the Russells personally. At the funeral she saw Maria Russell place some flowers in the casket with the note, “To My Beloved Husband.” Though she had separated from him some years earlier, Maria still recognized him as her husband.

As the years went by, I had many opportunities to acquire technical abilities useful to my future career. The uncle who was my guardian was a building contractor. During my school vacations, he put me to work with his electricians, converting old mansions from gas to electricity. In 1918 the students in our school built amateur radio-telegraph equipment. We met in the evenings to study and perform field experiments with electricity and magnetism. In 1926 a friend and I decided to pursue a boyhood dream​—to work on ships and travel the world. We enrolled in the Radio Corporation of America school for radio-telegraph operators.

A New Life at Bethel

The radio school we attended was in New York City, so I traveled across the river to Brooklyn for meetings of the Bible Students, which were held in the rented auditorium of the old Masonic Temple. Back then, there was only one congregation for the whole New York metropolitan area. When brothers from Bethel (the home of the headquarters family of the Bible Students) learned that I was studying for a commercial radio license, they said: “Why go to sea? We have a radio station right here and need an operator.” They invited me to come down to the office for an interview. I knew nothing about Bethel except that it was the headquarters of the Bible Students.

The brothers interviewed me and recommended that I finish my schooling, obtain a license, and then come to Bethel. Upon being graduated, instead of boarding a ship bound for the high seas, I packed up my few clothes and hopped on a subway bound for Bethel. Though I was dedicated to Jehovah and had shared in the preaching work for years, I was not baptized until December 1926, two weeks after arriving at Bethel. That was not uncommon at that time.

With 150 members, Bethel was overcrowded in those days. We had four men in each room. I soon got acquainted with most of them, since all of us ate, worked, and slept in one complex, and of course, all of us attended the only congregation in New York City. The new Bethel Home was completed at 124 Columbia Heights in 1927, and we were able to live two to a room.

Also in 1927 the new factory at 117 Adams Street opened up. I helped move equipment from the old factory at 55 Concord Street. In addition to the radio equipment, at the factory there were elevators, printing presses, laundry equipment, oil burners​—if it had a wire, I worked on it.

Bethel was more than a factory, though. Behind every book, every tract, every magazine, was a crowd of humble, hardworking servants. They were not out to make their mark on the world. Rather, they wanted just to get the Lord’s work done​—and there was plenty to do!

Association With Brother Rutherford

I greatly benefited from the privilege of working with Joseph F. Rutherford, the Society’s second president. He was a big man, over six feet [183 cm] tall, not fat, but well built. Many of the younger brothers at Bethel were somewhat intimidated by him until they got to know him. He was constantly studying, preparing written material.

Brother Rutherford had a good sense of humor. There were a couple of older sisters in the Bethel family who had been around since Brother Russell’s time. They were quite straight-faced and believed that it was not proper to laugh out loud even if something was funny. Sometimes at the dinner table Brother Rutherford would tell a story that would make everyone laugh, which irritated these two sisters. However, he also often led serious mealtime Bible discussions.

Brother Rutherford was a good cook and enjoyed preparing meals for friends. One time the Bethel cooks splintered some chicken bones when cutting up chickens. He strode into the kitchen and showed them the right way to cut up a chicken. He had no use for splinters in his food!

I was often around Brother Rutherford in informal settings, such as at our radio station, WBBR, or in his study on Staten Island. He was such a kindly man and practiced what he preached. He did not expect anything of others that he would not do himself. Unlike responsible individuals in many other religious organizations, Brother Rutherford was of the highest spiritual and moral character. He clearly lived for Jehovah’s Kingdom.

Difficult Financial Times

A few years after I arrived at Bethel, the world entered the Great Depression. Financial markets collapsed, as did the prices of commodities. Jobs were scarce, and funds limited. Bethel operated on contributed funds, and Jehovah always made sure there was enough to care for the work. We were never without food, though it might not be just what each one wanted. We lived as frugally as possible, and brothers outside Bethel helped us out as they were able.

In 1932, Brother Robert Martin, the faithful overseer of our factory, died. Twenty-seven-year-old Nathan Knorr was appointed in his place. He was a very capable young man. I do not recall anyone having difficulty accepting him as factory overseer. Other faithful brothers, among them John Kurzen, George Kelly, Doug Galbraith, Ralph Leffler, and Ed Becker​—all my dear coworkers—​willingly devoted their craftsmanship and ingenuity to Kingdom service.​—Compare Exodus 35:34, 35.

Working With the Radio

To the very core, our organization was dedicated to spreading the good news by whatever means available. The whole world needed to know about the Kingdom, but we were just a few thousand. Radio technology was in its infancy following World War I. However, discerning brothers felt that this method of communication was what Jehovah had provided at that time. So in 1923 they set about building the radio station WBBR on Staten Island, one of the five boroughs of New York City.

At times I was the only operator of our station. I lived there on Staten Island but would make the three-hour ferry and train ride to the factory in Brooklyn to do electrical or mechanical work. To make our radio station essentially self-contained, we installed a diesel generating plant. On Staten Island we also had our own water wells and a garden that supplied food for the small staff there, as well as for the Bethel family in Brooklyn.

Until more help came along later, the responsibilities of the radio work greatly limited my meeting attendance and field service. There was no time at all for social functions or weekend trips other than our annual vacation. Someone once asked me: “With such a demanding schedule, didn’t you ever consider leaving Bethel?” Honestly, I had to say: “No.” It has been a privilege and joy to live and work alongside so many devoted brothers and sisters. And there was always work needing to be done, some new project to do.

We produced and broadcast stirring radio dramas. With no special-effects records available, we had to devise our own methods. We made a machine that could recreate the sound of a nice breeze or a raging storm. The sound of halves of coconut shells striking padded planks became pounding horsehoofs on stone streets. Each drama was a spectacular undertaking. And people listened. In those days of few distractions, many people sat and paid attention.

…