We believe that a visible organization, and the adopting of some particular name, would tend to increase our numbers and make us appear more respectable in the estimation of the world.
We believe that a visible organization, and the adopting of some particular name, would tend to increase our numbers and make us appear more respectable in the estimation of the world. 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.
One should note that Russell was not preaching in favor of such an organization, but rather that such an organization would appear acceptable to the "natural man". By this, Russell meant one who had not been regenerated through begettal of the Holy Spirit. And then, speaking of true Christians, that were a company of people without a vuauvkw organization which could be seen by the natural man. The natural man thinks he needs a visible organization in order to get anything accomplished. Indeed, this was similar to the argument that Rutherford presented after Russell died, and it is the same line of reasoning that we have heard Jehovah's Witnesses continue to present. Indeed, Rutherford's doctrine was to draw a "great multitude" of natural, unregenerated people, into his visible organization, which he and his associates basically created. And thus, this "great multitude" of natural men would be under the authority of Rutherford and his associates, similar to the way the Papacy sought to bring all under its authority.
Russell continued:
But, though it is impossible for the natural man to see our organization, because he cannot understand the things of the Spirit of God, we trust that you can see that the true Church is most effectually organized, and in the best possible working order. (See the plan of our organization, as stated in October issue, under the caption "The Ekklesia.") The Apostle Paul urges all to unity of faith and purpose (Phil. 3:15,16-- Diaglott.) All led by the same Spirit may and do come to a knowledge of the same truth. 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).
Please note that Russell did not say that the church is without "organization" at all, but rather that it is an organization overruled by God's spirit, with Jesus as its head. In effect, it is what many have called an "invisible" organization, since it is not seen as a "visible" organization. The true church does not need any other head here on earth to direct the work of Jesus. And, yes, it is true that such a non-visible organization will not draw large crowds of people, but it is not God's desire to draw a large crowd of people who respond to carnal worship rather than worship in the spirit. (John 4:23,24; Philippians 3:3) Nevertheless, even the later experiences of the Bible Students began to draw large crowds of mostly carnally-minded people as the Bible Students began to form what could be more organized. Even while Russell was alive, although he personally continued to speak out against a visible organization, many of his associates had begun to preach what could be called and organization with Russell or Russell's Watch Tower Society as the only way to this or that. Russell did state above that all being led by the Holy Spirit "do come to a knowledge of the same truth". We believe this can only be fully accomplished in the age to come. Applying this to this present age, and making such an idea a "doctrine" would be lead to the creation of a sect, with someone here on earth alleged to be the person or persons who supposedly would supply such truth. There are many of the regenerated children of God who do all their present life remain as "babes in Christ" in this respect, and thus we do believe that the consecrated children of God in this age will not all come to an agreement on every aspect of doctrine.
We also need to note that Russell's view of the harvest was that it was to be a visible, physical harvest, a visible separation from the various churches into the association of Bible Students. Russell usually referred to the church as being only the 144,000 joint-heirs with Christ, although at times he seemed to include the "great company" as part the church. Nevertheless, he seemed to believe that the harvest was a physical separation from the various sectarian churches into the Bible Students movement. It appears that he may have been referring to all coming to the same knowledge of the truth as the result of the harvest and association with the Bible Students. Sadly, whether consciously or without consciously realizing it, these teachings were leading to the creation of what could be called an 'organization", whether it was officially called an organization or not. As a service, there would be nothing wrong with an organization in order to accomplish this or that goal. But, when becomes doctrine, it goes beyond just creating an organization to accomplish certain goals, without viewing the organization as being "the church". Nevertheless, what could be called an "organization" did actually form around Russell himself, and a visible system was created and even taught as being doctrine. Those who were perceived as in agreement with Russell were often referred as being "the church", Although Russell himself did not agree with such, in effect, this would mean that all others were not "the church". The general view became that if one did not accept what was perceived as being what Russell taught that one was "not in the truth", which scripturally speaking, would mean that one that did accept Russell's teachings, he was not in Christ, although it may have been that many did not see that correlation. (John 14:16) The general view was that all those remaining of the 144,000 still in the present life would have to come into agreement with what Russell taught. Is such sectarianism? Obviously, it is. Please note that what we have presented is not actually what Russell himself taught, but it was what was being believed and practiced by most of his associates.
Russell continued:
Recognizing this organization, which is of the Spirit, and desiring no assimilation whatever with the worldly, who cannot see or understand it, we are quite willing to bear the reproach of a peculiar people. 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.
Russell later suggested the usage of the name "International Bible Students Association" for local ecclesias. He deemed the use of such a name would not be sectarian, but would simply designated the Bible Students as associated with each other worldwide. In 1916, however, the legal entity in London was created and was given the name "International Bible Students Association". This apparently presented a conflict between the usage of of this by local ecclesias, and could result in conceptual and even legal confusion. Nevertheless, Russell suggested that local ecclesias use the phrase "Associated Bible Students" instead of "International Bible Students Association". Many of the local ecclessias, however, continued to use "International Bible Students Association".
Russell continued:
We disown none of our Lord's dear children. The weakest child of the household of faith (in Christ, our Redeemer) we gladly recognize as our brother. Some, in ignorance of their privilege of the communion of saints, are mixed with the various worldly organizations, to their great detriment.
Russell here acknowledges that members of the church could be found among the sectarian organizations. This is a view that he held right up until he died, as can be seen by many things he said.
Though we cannot follow them there, we gladly welcome them when they come among us. Wherever we have hope of finding any such, in the various nominal Churches, etc., we tell them the "good tidings of great joy," and, by word and example, say, "Come out from among them (the worldly, though professing Christians) and be ye separate." How could we deliver this message if we were not obeying it? We have unbounded faith in our Captain; and this perfect organization, invisible to the world, marches on to certain and glorious victory.
http://mostholyfaith.com/Beta/bible/Reprints/Z1882OCT.asp#R407:1
There is no organization to-day clothed with ... divine authority to imperiously command mankind. -- Watch Tower, September 1, 1893, page 262.
That is very plainly stated, and this represents what Russell believed until his death, despite the fact that many of his associates, were promoting teachings that would result in what Russell openly preached against.
Then, in 1894, Russell stated:
We do not esteem a visible organization of the gathered ones to be a part of the Lord's plan in the harvest work. -- Watch Tower, December 1, 1894, page 883.
This is another very direct statement. Russell continued to believe this until his death in 1916.
Beware of "organization." It is wholly unnecessary. The Bible rules will be the only rules you will need. -- Watch Tower, September 15, 1895, page 1866.
I am aware that several churches claim to be Catholic, each declaring itself the true Church and reprobating the others as heretical. I take the still broader catholic ground-that the word catholic means general; and that any limitation such as Roman Catholic, Greek Catholic, etc., to that extent denies their catholicity.
Perhaps, therefore, I am really saying that I am more catholic than any of these brethren.I must prove my point or be misunderstood. I hold, and few, if any, will dispute it, that the one catholic or general Church of Christ is that mentioned in the Bible-” the Church of the Firstborns, written in Heaven.” If this be admitted, my next proposition is that the Lord in Heaven records as members of His true Church all the saintly-whether Roman Catholics, Anglican Catholics, Greek Catholics, Baptists, Methodists, or Presbyterians, etc.-and none others.
Here Russell openly refers to the church as consisting of saints wherever they may be found, even among the various denominations of Christendom.
Russell continued:
Have we not here the one Church, catholic, universal, the only Church which the Bible recognizes? In the past we have been too narrow and have sup posed that God was as narrow as ourselves. It was on this account that Presbyterians, Roman Catholics, Anglicans, Baptists, Methodists persecuted and were persecuted, each thinking itself the true Church. Are we not all getting broader conceptions of our God and of His Church?
Russell points to such divisions (heresies) as causing separations among the people of God, and that should not be.
Do we not see that we were mistaken in calling the outward organization the Church of Christ instead of remembering that the Lord alone writes the names of the Church, that He alone reads the hearts, that He alone is the Judge, and that He alone has the right to blot out the names of reprobates?
St. Paul wrote against sectarianism, already manifest in his day-some saying:”I am of Paul”; others, “I am of Peter”; etc. The Apostle asks, “Is Christ divided: “(1 Cor. 1:10-13) He explains that these sectarian names signified a spirit of division that failed to recognize the true Head of the Church, His true representatives and His true members. The entire foundation of divided Christianity would disappear and the true Church of Christ be speedily manifest, if true catholicity were acknowledged.
http://www.mostholyfaith.com/Beta/bible/Sermon/Sermon.asp?xRef=SM459
https://tinyurl.com/video-keys
There would be nothing to come out of, as an organization, if one is an International Bible Student. You cannot get out of anything you have not gone into. -- The Watch Tower, July 15, 1915, pages 218, 219.
The Bible says that we should "do good unto all men as we have opportunity, especially to the Household of Faith." (Gal. 6:10). Therefore we should do good to our Roman Catholic neighbors, our Methodist neighbors, and all other neighbors. We should be glad to do good to every one. But if we have the choice of doing something for the saints or for a neighbor, then we should give the preference to the Lord's saints, whether they be Presbyterian saints or what not. That would include whoever is a son of God. We are the children of God, and we are glad to serve any other child of God, though we would be glad to see them all enjoying the liberty wherewith Christ makes free, not being entangled in any yoke of sectarian bondage. If the Son makes us free, then are we free indeed--Gal. 5:1. -- What Pastor Russell Said, page 644
QUESTION (1916)--1--Is it proper for the Elders to sit at a court of inquiry and cite any supposed to be walking in a disorderly manner to appear before then and explain their conduct? Or should the Lord's advice given in Matthew 18:15-18 be followed?
ANSWER.--I agree with the suggestion of the question that it should be handled in harmony with the Lord's direction in the passage cited. The Lord's word does not authorize any court of the Elders, or anyone else, to become busybodies. This would be going back to the practices of the Dark Ages during the inquisition; and we would be showing the same spirit as did the inquisitors. The Lord has put the matter in a simple way and we could not improve upon it. The Bible says, "If thy Brother trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother." That should end the matter. However, should it not be successful, the Scriptures give the next step. We read: "But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established." If the wrong-doer will give heed to the admonition of the two or three and stop his wrong-doing, that would end the matter. It would not be within our province to make any demand upon him or to endeavor to administer any kind of punishment upon him. We should remember the Word of the Lord, which says, "The Lord will judge His people." If he should need any punishment, we may trust the Lord to give it to him and not take the matter into our own hands. We should have confidence in the Lord. If we stop the wrong that is as far as we can go. But if the wrong-doer should persist in his wrong- doing and not repent, and if the matter be of sufficient importance, then we are to bring the matter to the attention of the Church for correction. -- Matthew 18:15-18.
We should not bring any small or trifling matter before the Church. It is my judgment that three-fourths of the things that are brought to my attention--matters of this kind--had better be dropped; and nothing at all be done with them. However, there might be an exception in case the matter had gone beyond the individual, and had somehow involved the whole congregation. In such event, it might be impossible to deal with the matter in an individual way. Then the Elders might constitute themselves into a Board or Committee, and get one of their number to look into the case and see if the wrong could not be stopped, or adjusted. When the matter gets beyond the individual, we have no advice beyond the Word of God. Let us be careful not to become like Babylon, and hold inquisition and mix ourselves up. The Word of God is our sufficiency, and we should follow it closely and thereby avoid confusion. -- What Pastor Russell Said, page 479.
Let it be borne in mind that the Society exercises no authority, makes no criticism, but merely gives advice; and that in the interest of the Lord's Cause and the Lord's people.
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