Jehovah’s Witnesses are a distinctive Christian religious movement recognized globally for their door-to-door evangelism, distribution of The Watchtower and Awake! magazines, and unique interpretations of the Bible. They are often identified by their unwavering belief that we are in the ‘last days’ before Armageddon and their conscientious objection to blood transfusions. This article delves into the core tenets, historical origins, organizational structure, and common controversies surrounding Jehovah’s Witnesses, providing a comprehensive overview for those seeking to understand this faith.
Origins and Historical Development of Jehovah’s Witnesses
The roots of Jehovah’s Witnesses trace back to the late 19th century in the United States, primarily through the teachings of Charles Taze Russell (1852-1916). In the early 1870s, Russell initiated a Bible study group in Pittsburgh, Pennsylvania, which evolved into the International Bible Students Association. This group emerged from an Adventist background, although Russell maintained his distinct theological interpretations separate from the Seventh-day Adventist tradition of Ellen G. White.
In 1879, a pivotal moment arrived with the publication of Zion’s Watch Tower and Herald of Christ’s Presence, a magazine that would later become The Watchtower, the flagship publication of Jehovah’s Witnesses. The early 1880s saw the formal establishment of the Zion’s Watch Tower Tract Society, solidifying the organizational foundation of the movement.
Image alt text: Portrait of Charles Taze Russell, the founder of the religious movement known as Jehovah’s Witnesses, highlighting his role in its inception.
The headquarters of the organization relocated from Pittsburgh to Brooklyn, New York, in 1909, remaining there until a move to Warwick, New York, in 2017. Following Russell’s death, Joseph Franklin Rutherford (1869-1942), a lawyer, assumed leadership as the second president of the Watch Tower Society. Rutherford is credited with shaping many of the defining characteristics of Jehovah’s Witnesses, notably coining the name “Jehovah’s Witnesses” in 1931. He also intensified door-to-door preaching, reinforced their stance of political neutrality and refusal of military service, and discontinued the celebration of Christmas and other traditional holidays.
Nathan Homer Knorr (1905-77) succeeded Rutherford in 1942, serving as the third president. Knorr focused on enhancing the training and education of ministers, contributing to significant membership growth. A landmark achievement during his tenure was the release of the New World Translation of the Holy Scriptures in 1961, a modern English Bible translation which is predominantly used by Jehovah’s Witnesses today, especially in its revised 2013 edition.
Core Beliefs of Jehovah’s Witnesses
Jehovah’s Witnesses identify as a millennialist, restorationist, and non-trinitarian Christian movement. Central to their faith is a belief in one God, whom they name Jehovah, and they consider the Bible as his divinely inspired word.
They recognize Jesus Christ as the Son of God and the savior of humanity, but they do not subscribe to the doctrine of the Trinity. Instead, they believe Jesus is subordinate to God, a perfect human man, not God incarnate. They understand Jesus’ death as a “ransom sacrifice,” a gift from Jehovah to atone for human sin. Salvation, according to their teachings, is attained through faith in this ransom sacrifice, repentance, and striving to emulate Jesus’ life.
Image alt text: Close-up of Watchtower and Awake! magazines, showcasing the publications Jehovah’s Witnesses use for public education and outreach in their ministry.
A significant aspect of Jehovah’s Witness belief is their conviction that the world is in the “end times” or “last days,” with the battle of Armageddon impending. They interpret current global events and societal conditions as signs confirming the nearness of this end, viewing existing political and governmental systems as under Satan’s dominion.
Specific dates have held importance in Jehovah’s Witness history. Russell initially taught Christ’s invisible return in 1874 and predicted a visible return in 1878, later revised to 1914. The year 1914 remains a crucial date, marking the commencement of Jesus’ rule in God’s heavenly Kingdom and the beginning of the “end times.” While early followers in 1914 anticipated witnessing Armageddon within their generation, this expectation was adjusted in 1995. Now, Jehovah’s Witnesses believe Armageddon will occur within the lifetime of a generation that overlaps with those alive in 1914. Similarly, 1975 was anticipated by some as the start of the “seventh millennium,” sparking expectations of Christ’s millennial reign. However, since 1975, no new specific dates have been prophesied by the organization.
The doctrine of Armageddon involves the belief that Christ will lead a heavenly army to defeat Satan and earthly rulers, ushering in a 1,000-year period known as the Millennium, a paradise on Earth under Christ’s heavenly rule. A select group of 144,000 individuals, termed the “anointed class,” are believed to be chosen to co-rule with Christ in heaven. Jehovah’s Witnesses believe this selection process began in Jesus’ time, with members starting to take their heavenly positions from 1918-19 onwards.
Salvation is not exclusive to Jehovah’s Witnesses. They believe that during Judgment Day, both the righteous and unrighteous will be resurrected. All individuals have the opportunity for salvation by accepting Jehovah. Those who embrace Jehovah but are not part of the 144,000 will constitute the “great crowd”—a multitude from all nations who will survive the “great tribulation” preceding Armageddon and inherit eternal life in the earthly paradise. Jehovah’s Witnesses emphasize that for most faithful Christians, the ultimate hope is not heavenly life but everlasting life on a restored paradise earth, based on interpretations of scriptures like Psalm 37:29.
Practices and Lifestyle of Jehovah’s Witnesses
Evangelism is a hallmark of Jehovah’s Witness practice. They are committed to “witnessing” for Jehovah, primarily through distributing religious literature. This is commonly done through door-to-door ministry and, increasingly, by using literature displays in public areas such as transportation hubs and shopping centers. The Watchtower and Awake! magazines serve as their primary tools for public outreach.
Upon encountering interest, Jehovah’s Witnesses offer free, in-home Bible study courses. Baptized members, known as “publishers,” actively participate in this ministry. Baptism by full immersion is practiced for adults and older children, typically from ages 13 to 16, signifying their dedication to Jehovah.
Congregational life is central to their faith. Jehovah’s Witnesses gather in Kingdom Halls for meetings twice weekly: a weekend meeting and a midweek evening meeting. Weekend meetings usually include a public talk, Bible reading, and Watchtower study, where congregations worldwide study the same material from the study edition of The Watchtower.
Image alt text: Two Jehovah’s Witnesses engaging in door-to-door ministry in Japan, illustrating their global evangelistic efforts and outreach to communities.
Unlike many Christian denominations, Jehovah’s Witnesses do not celebrate holidays such as Christmas and Easter, which they believe have pagan origins. Their primary annual observance is the Memorial of Christ’s Death, also known as the Lord’s Evening Meal. This event commemorates Jesus’ sacrifice and is held annually in March or April, corresponding with the Jewish Passover in the month of Nisan. The Memorial is observed after sunset on Nisan 14th, typically around the first full moon after the spring equinox. Attendance at the Memorial is often higher than regular meetings, with members encouraged to invite guests. In 2019, over 20 million people attended worldwide.
Other distinct practices include abstaining from blood transfusions, maintaining political neutrality, and refusing military service. These practices are deeply rooted in their interpretation of biblical principles.
Organization and Structure of Jehovah’s Witnesses
Jehovah’s Witnesses are governed by a hierarchical structure. In the United States, the main legal entities are the Watch Tower Bible and Tract Society of Pennsylvania and the Watchtower Bible and Tract Society of New York. The Christian Congregation of Jehovah’s Witnesses (CCJW) is responsible for establishing and disseminating official doctrines and policies.
In the United Kingdom, similar organizations exist: the Watch Tower Bible and Tract Society of Britain and the International Bible Students Association (IBSA), both registered as charities. Individual congregations are also registered charities. The term “Watch Tower Society” is often used to refer to the global organization of Jehovah’s Witnesses.
The Governing Body of Jehovah’s Witnesses holds the highest authority within the movement. In 2019, it comprised eight men, though the number is not fixed. The current presidents, who are not part of the Governing Body, are Robert Ciranko and Harold L. Corkern, presidents of the New York and Pennsylvania Societies, respectively.
Leadership roles within congregations, such as elders and ministerial servants, are exclusively held by men. Women are not permitted to teach men or hold positions of authority in congregations, although they can occupy senior administrative and research positions within Bethel facilities (branch offices) and headquarters.
Membership growth is primarily through conversion rather than birth rate, with significant growth currently observed in regions like Africa, Asia, and South America.
Controversies and Challenges Faced by Jehovah’s Witnesses
Jehovah’s Witnesses have faced several controversies and challenges, primarily concerning their distinctive doctrines and practices.
Blood Transfusions
Their firm stance against blood transfusions is perhaps the most widely known and debated issue. Based on their interpretation of biblical texts (Genesis 9:3-4, Leviticus 17:14, Acts 15:8-29), they consider blood sacred and prohibit its ingestion, including intravenous transfusion. Members carry “no blood” advance directives to inform medical personnel of their position in emergencies. Children of Witnesses carry similar identification cards signed by parents. The organization has been proactive in promoting bloodless medicine and established Hospital Liaison Committees to facilitate and educate on alternatives to blood transfusions. Accepting a blood transfusion can lead to disfellowshipping from the Jehovah’s Witness community.
Disfellowshipping
Disfellowshipping is a disciplinary measure that involves excommunication from the community. It is applied when a member unrepentantly commits what are considered serious sins. This practice is intended to maintain congregational purity and is based on biblical references (1 Corinthians 5:11-13). A judicial committee of elders investigates alleged sins, requiring at least two witnesses to substantiate accusations, a rule that has raised concerns in handling abuse cases. Disfellowshipped individuals are shunned by other members, including family, although reintegration is possible upon demonstrated repentance.
Abuse Allegations
The handling of child abuse and sexual abuse allegations within Jehovah’s Witnesses has been a source of significant controversy. While secular authorities can be notified, initial responses often involve a scriptural investigation by elders. Historically, victims have sometimes been required to recount abuse experiences before male elders and the accused. Jehovah’s Witnesses have been scrutinized by public inquiries, such as the Australian Royal Commission into Institutional Responses to Child Sexual Abuse and the UK’s Independent Inquiry into Child Sexual Abuse. Recent legal cases in the UK have resulted in imprisonment for former elders for child abuse offenses. The Dutch Ministry of Justice and Safety also commissioned a report on sexual abuse within the Jehovah’s Witnesses community in 2019.
Interfaith Relations
Jehovah’s Witnesses do not participate in interfaith movements, believing such engagement could compromise their faith, citing scriptural discouragement from Jesus and the Apostle Paul. They consider themselves “Jehovah’s one true organization,” viewing other religions, including mainstream Christianity (“nominal Christianity”), as part of “Babylon the Great.”
Political Neutrality and Persecution
Their strict political neutrality, including refusal to participate in political activities or bear arms, has led to persecution in various contexts. Witnesses have faced imprisonment and even death for conscientious objection and refusing to renounce their faith, notably in Nazi concentration camps and modern prison camps. In Russia, in 2017, the Supreme Court labeled Jehovah’s Witnesses as an “extremist” group, leading to the banning of their activities, confiscation of property, and imprisonment of members. Jehovah’s Witnesses interpret such persecution as confirmation of the approaching Armageddon.
Further Information
Baran, Emily. 2014. Dissent on the Margins: How Soviet Jehovah’s Witnesses Defied Communism and Lived to Preach about It. Oxford: Oxford University Press.
Baran, Emily and Zoe Knox. 2020. “Jehovah’s Witnesses (Russia).” World Religions and Spirituality Project.
Beckford, James A. 1975. The Trumpet of Prophecy: A Sociological Study of Jehovah’s Witnesses. Oxford, Blackwell.
Besier, Gerhard and Katarzyna Stoklosa, eds. 2016, 2018. Jehovah’s Witnesses in Europe: Past and Present. 3 vols. Newcastle-upon-Tyne, UK: Cambridge Scholars.
Chryssides, George D. 2016. Jehovah’s Witnesses: Continuity and Change. London: Routledge.
Chryssides, George D. 2019. Historical Dictionary of Jehovah’s Witnesses. 2nd ed. Lanham, MD: Rowman & Littlefield.
Chryssides, George D. 2020. ‘Jehovah’s Witnesses’. World Religions and Spirituality Project.
Harvey, Sarah. 2017. ‘Jehovah’s Witnesses’. RE Online.
Knox, Zoe. 2018. Jehovah’s Witnesses and the Secular World: From the 1870s to the Present. London: Palgrave Macmillan
Academic Experts
Dr George Chryssides, honorary research fellow at York St John University and Birmingham University
Dr Sarah Harvey, senior research officer, Inform
Dr Zoe Knox, associate professor of modern Russian history, Leicester University
