Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13

CHAPTER II.

 

THE CHURCH COMPLETELY ORGANIZED IN

RELATION TO THE SOCIETY AS A CHANNEL.

 

THE CHURCH COMPLETELY ORGANIZED. ITS MISSION. ITS BIBLICAL ORGANIZATION. THE SOCIETY'S PLACE IN THE HARVEST. THE SOCIETY AS A CHANNEL. TWO WRONG VIEWS OF THE SOCIETY AS A CHANNEL EXAMINED. THE TRUE VIEW OF "THE CHANNEL." SOME HINDRANCES TO FRUITFUL SERVICE. EXAMINATION OF FURTHER SOCIETY-CHANNEL CLAIMS.

 

[The bulk of this chapter was written in 1919; the rest in 1920.]

 

WITHOUT organization no undertaking of a large kind can be successfully carried out. Therefore, organization marks the various forms of large human activities. Civil governments, national alliances, religious denominations and federations, capitalistic combinations, aristocratic orders, labor groups, educational and benevolent institutions, fraternal and mutual societies, civic, reformatory and culture clubs and associations and even the natural family, evidence the presence and advantage of organization. Any organization, to carry out the purposes of its existence, must have within itself the machinery by which the lines of endeavor that constitute its mission are successfully seized and realized; otherwise it is not completely organized for its mission. Whatever is present in an organization, not needed nor adapted to realize its end, is a hindrance, which wise organizers and executives will eliminate from their societies; and whatever is necessary and adaptable to their purposes they will introduce and use.

 

In harmony with these principles our Heavenly Father through Jesus and His Apostles made the Church in its constitution an organization; yea, so complete is this organization that it may be called an

 

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organism whose parts constitute "a Body, FITLY FRAMED and knit together through that which every joint supplieth, according to the working in due measure of each several part." (Eph. 4: 16, A.R.V.) This organization is complete in God of itself for the purposes of its existence, and needs nothing organizationally outside of itself, as it is in God, for the successful prosecution of its mission. This is in great elaboration proven in Vol. VI of the Studies, Chaps. V and VI. In this respect the Church is like other organizations; and to graft anything upon her different from or additional to her original constitution would impose upon her a dead weight, as would be in the case of any other body perfectly organized. Wise men will refrain from such graftings.

 

Since the founders of institutions strive to construct the organic machinery of their Societies so as to adapt them successfully to carry out the purposes of these organizations, they make a careful study of these purposes and constantly use them as standards whereby they may measure each part of the organization's machinery and agents, to the end that they may reject unsuitable and introduce and use feasible organizational elements. This principle, of course, Jehovah kept in mind when He planned the organization of the Church, rejecting from its constitution useless and harmful arrangements, and introducing only those that would be practical and beneficial. In the Bible He has revealed to His Church what these purposes are, so that, among other reasons, the Church, recognizing what they are, may cooperate with the Lord in realizing the purposes of her organization, by rejecting all foreign corporeal elements, and by using all that are germane to her mission. Hence she finds in the Bible a complete description of her organization and mission, to which organization and mission she faithfully limits her uses and activities, and courageously resists any attempt to corrupt this organization and mission,

 

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even as the natural body resists the introduction of chemical elements foreign to those of which it consists, since it instinctively feels them to be poison.

 

What is the mission of the Church? For a proper answer to this question a number of things must be said: First, she has a mission toward God and Christ, i.e., to glorify them in all things (1 Cor. 10: 31). Second, she has a threefold mission toward herself; and third, a twofold mission toward the world of mankind. The first part of her mission toward herself is to perfect herself in every good word and work (Eph. 4: 11-13: 2; Rev. 19: 7, 8). This includes three things: First, that she in her members as God's mouthpiece gather out of the world persons who are responsive to His invitation to become His own, and, as such, members of the Church (Ps. 45: 10, 11; Acts 15: 14); second, that she cleanse herself from all filthiness of the flesh and spirit (Eph. 5: 25-27; Col. 3: 5-9); third, that she become like Christ in character (Rom. 8: 29; Col. 3: 10-17; Eph. 4: 23, 24; 5: 9). The second part of her mission toward herself is to sever herself from such of her members as fall into sin and gross error, and refuse to repent. This she has done sometimes by congregational action (1 Cor. 5: 1-5, 13), sometimes by individual action (1 Cor. 5: 9-11), and sometimes by general action (2 John 7-11). Such a severance has been going on throughout the entire Age, especially during the Harvests, primarily involving Second Deathers; secondarily involving such as will be placed in the Great Company (1 Cor. 5: 5). Now, in the Epiphany, it is involving both classes as such. It has also involved some of her members who did not lose their standing before the Lord as members of Christ's Body. So, too, this severance has involved the merely justified and the hypocrites more or less associated with her. The third part of her mission toward herself is to inaugurate and transact such business matters as are necessary for her to carry out her mission.

 

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The scope and forms of these business matters are all described in the Bible, e.g., the election of the servants of the local church and the appointment of them to their services (Acts 6: 1-6; 13: 1-3; 14: 23; Titus 1: 5); maintenance of purity of doctrine and life (Acts 15: 1-31; 1 Cor. 5: 1-13); support of the servants of the Truth, and relief of needy saints (Gal. 6: 6; 1 Cor. 9: 14; Phil. 4: 15-18; 2 Cor. 8: 18-24); and making arrangements for meetings and discipline (Matt. 18: 15-17, 19, 20; Heb. 10: 25). These three thingsself-development, severance from foreigners and transacting her Divinely indicated business—exhaust the mission of the Church selfward.

 

Then the Church has a mission toward the world. This embraces a twofold activity: First, witnessing to the world with respect to sin, righteousness and judgment to come, i.e., the coming Kingdom (Matt. 5: 13-16; 24: 14); and second, reproving the world for sin, righteousness and the judgment to come (John 16: 8-11). These two things exhaust her mission toward the world. In the next Age the Church will have a mission quite different from its present one to itself and to the world. This need not be discussed here; because it does not come within the scope of this chapter. To understand clearly the Gospel-Age organization of the Church, its threefold mission, as above described, must be kept in mind. Disregard of these purposes is responsible for the Great Apostacy throughout the Age, as regard of them has resulted in the sealing of the Elect! It is disastrous to neglect, it is beneficial to observe God's arrangements with respect to the mission of the Church, as in all other respects.

 

Having seen what the mission of the Church is, we are in a better position to study her organization, and see whether it is adapted to her realizing her mission. In Col. 1: 18; 1 Cor. 12: 12-30; Eph. 4: 4-16; Rom. 12: 4-8 the organization of the Church is described under the figure of a human body, an organism,

 

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and not a loosely developed Society or Club. These Scriptures assure us that there is but one Body, one Organism, of Christ, having many members, with Jesus as the Head Member. They assure us that, as in the natural body the members are diverse from one another in their functions, some having a more, others a less, important office in the body, and that, despite this diversity, they are nevertheless harmoniously related to one another in mutual dependence, helpfulness, appreciation and sympathy—so it is with the Body of Christ, in which "the whole Body [is] fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure [function] of every part." Like the natural body, this Body, having many members, is but One; and that because it has the one spirit, one hope, one work, one Lord, one faith, one baptism and one God (Eph. 4: 4-6). Its one Head under God does its thinking, planning, feeling, willing and directing; as it has pleased God to set the various members, each one in its place, in the Body (1 Cor. 12: 18), this Head directs and uses them according to their individual functions in the Body; and as in a normal natural body, where there is but one head, no member has a head separate and distinct from the other members, so in this Body, Jesus, whose Head is God (1 Cor. 11: 3), is the Head of every member, and all members maintain their place in this Body by maintaining the condition upon which they entered it, i.e., acceptance of Christ as their Head. Under this figure of one Body, having but one Head and many diversely functioning but mutually related members, is pictured the most complete organization ever formed, though its lack of much of what humans consider necessary to an organization makes many who do not recognize that it is a spiritual organism think that it is no organization at all. This organization manifests itself (1) in a particular

 

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way; i.e., as spiritual, invisible and internal associations of saints amid local, external and visible Ecclesias with their local servants, works, arrangements and meetings, and (2) in a general way, i.e., as a spiritual invisible and internal association without any externality and visibility (a) apart from its general servants, Jesus and the Apostles, now invisible—and the "secondarily prophets," who minister to, and cooperate with the general Church in individual Ecclesias, or in collections of them in conventions by word and work, or in more or less of their individual representatives by works, conversations, mails and the printed page; and (b) apart from its local servants ministering to the saints in each Ecclesia. The whole Body is represented in each individual Ecclesia on account of its containing saints among its members. The internal bond of union between the saints at a particular locality and between them and all others is their spiritual fellowship in the one spirit, one hope, one work, one Lord, one faith, one baptism and one God. The external bond that is the point of contact between a local congregation and the members of this Body in that Ecclesia is its works, its meetings and its officers, i.e., its pastors, teachers (edifying servants), helps (deacons and deaconesses), and governments (chairmen, committees of arrangements who order the course of business, etc.), and the occasional ministration and cooperation of the servants of the general Church (Rom. 12: 4-8, compare with last parts of 1 Cor. 12: 28 and Eph. 4: 11); and the external bond that is the point of contact between the saints of one Ecclesia and the saints everywhere is their conventions and works with the servants of the general Church.

 

Thus we see that the true Church is invisible both locally and generally, though manifesting itself through its works, arrangements, meetings and servants visibly, whether it be in one place or all places. In other words, there is no visible general organization of the

 

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Church of the Living God that makes the various Ecclesias or various individuals organically parts of a general visible Body; but there is a manifestation of a local part of the invisible Church in the form of local Ecclesias externally organized, as above described, and additionally using for its purposes the ministries of the servants of the general Church, Jesus and the Apostles and the "secondarily prophets"; while the entire Church, which is invisible, finds its visible expression in the works, arrangements, meetings and servants of the general Church—Jesus, the Apostles and the "secondarily prophets," both generally and locally; in the evangelists, sometimes generally, sometimes locally; and locally alone in the pastors and teachers (elders), helps (deacons and deaconesses), and governments (chairmen, committees of arrangements, etc., who direct the course of business). This enables us to see that no denomination is, nor are all the denominations combined, the Body of Christ, the Church of the Living God; but that the Church consists exclusively of the Sanctified in Christ Jesus. Thus no external, visible organization is the Church. Hence we see the great error—like that of the Papacy, etc.—into which the leaders of the W.T.B. & T. Society fell when they stated (and that on the witness stand under oath) that one joins the Society, an external organization, a business corporation, by consecration. Thus we clearly see that they confounded a business organization with the Body of Christ; for consecration and the Spirit-begettal are the only ways whereby one joins the invisible Church, the Body of Christ (1 Cor. 12: 12, 13; Gal. 3: 26-28), and not that business corporation which is joined by contributing $10.00 or more. Therefore, to teach that one joins the Society by consecration is to confound the Church with the Society; and this view would set forth the Society friends as a body, not simply the shareholders as a body, as a little Antichrist (a counterfeit Christ), a little Babylon.

 

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Should not the brethren of the Society strenuously object to their leaders teaching a doctrine containing such implications?

 

The organization of the Body of Christ, as above described, is unchangeable until the entire Church passes beyond the vail, though there were temporary features added through the gifts of the Spirit, i.e., miracles, gifts of healing, diversities of tongues, etc. (1 Cor. 12: 28), until these passed away (1 Cor. 13: 8-12). On the continuance of the above-described organization until the end of the Age, St. Paul gives us clear testimony in Eph. 4: 11-16, particularly in v. 13, where he says that these Church offices will remain with the Body "until we all come into the unity of the faith and the knowledge of the Son of God, unto a perfect Man [the one New Man that God is making of the twain, both Jews and Gentiles, Eph. 2: 15], unto the measure of the stature of the fullness of Christ." Thus we see that there is no external organization, membership in which makes one a member of the Body of Christ, neither in the form of denominations, nor of hierarchies, nor general councils, nor synods, nor conferences, nor assemblies, nor presbyteries, nor committees, nor business corporations. All these are external to her organization, inimical to her constitution, and subversive of Jesus' headship, her unity, the diversity of His members and their mutual relations in the one Body. Against every attempt to associate her organization with such forms of organization the Church should exercise unceasing opposition as being, not from the Lord, but from the adversary. And any attempt to justify their existence in the Church which is His Body, as necessary for the prosecution of her mission, should be rejected; because such necessity does not arise from her Divinely given mission, but from Satanic perversions of her mission.

 

Before closing the description of the Body of Christ as an organism, it would be well to point out

 

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the various viewpoints of the four texts cited above: Col. 1: 18 is a general description showing the two parts of the Christ in their relations—Jesus as Head, the Church as Body—without pointing out expressly the official relations of other members of this Body than Jesus. Rom. 12: 4-8 treats of the unity of the Body and the diversity and harmony of its members, mentioning the diverse functions of the official Body members in a local Ecclesia without mentioning their official names, nor those of the officers of the general Church. Eph. 4: 11-13 refers to the edifying servants of the Church, both general and local, as well as to those servants whose work is of a missionary character, evangelists. 1 Cor. 12: 28, while omitting mention of evangelists, mentions all other official servants of the Church, both general and local. This passage will, therefore, be seen to be all-comprehensive with regard to the servants of the Church with but one exception, i.e., the evangelists. These four passages are a splendid example of how God caused the Scriptures to be written—"here a little, and there a little," the full Truth not being found in any single passage, but in a combination of all passages dealing with any given subject.

 

When we say that the Divine organization of the Church is complete for her mission we do not mean that it is complete for all missions. She certainly is not organized for politics; for few of her members are qualified for politics; and the attempt on the part of certain ones to make her mission include politics resulted in evil to both the church and state. She is not organized for business apart from that necessary for the prosecution of her above-described work; for very few of her members have marked business capacity. She is not organized to solve labor problems; for few of her members have the time, talents and spirit that grapple with such problems. Nor is secular education a field of endeavor for the exercise of the Church's organization; for her members as a rule are not

 

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"wise." She is not organized for ecclesiasticism; for her membership lacks the spirit, hopes, aims and qualities of ecclesiasticism. Nor is she even organized to carry on the work of the Great Company; for her members have different working ideals, require different incentives, and are qualified for a higher grade of work and treatment of themselves and of others than are called for in the Great Company's work. Thus it will be seen that the Church, which is His Body, is not completely organized for everything; but she is completely organized and qualified for the successful prosecution of her peculiar mission. Hence by the possession of the Spirit, Word and Providence of God and her form of internal organization and its local and general manifestations, she is well fitted to glorify God and Christ. In her members individually, as well as in her general and local servants, she has possessed all that she has needed to gather the predestinated number of the Elect out of the world. That she is perfectly organized to carry out this feature of her work is evident from the fact that she has succeeded in sealing all the Elect. In her individual members and in her servants, general and local, she is fitted to cleanse herself from all filthiness of the flesh and spirit and to perfect holiness in the reverence of the Lord. The fact that she has nearly completed this work (Rev. 19: 7, 8), proves that her organization is perfect for these two works. That she is completely organized to sever from her fellowship those who do not partake therein is manifest by the proper exercise of Matt. 18: 15-17 in local Ecclesias, and in the general siftings in the general Church. Through the evangelistic activities of all of her members, particularly of her teaching servants, both general and local, she has given the witness respecting sin, righteousness and judgment to come among all nations, as well as given reproof respecting these among all nations. Having already fully realized this feature of her work proves

 

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that she has been completely organized for her mission in this particular. Thus we see that in herself, as constituted by God under Jesus' Headship, apart from any other organization, she is perfectly organized to realize her Divinely intended mission.

 

Of course, we do not hold that she should not use earthly instruments to assist her in her mission. She properly can and does make use of human helps in the form of mail, railroad, telegraph, telephone, printing and business systems; so, too, of buildings, inventions, literary products on history, etc., and of Levitical works like concordances, Bible dictionaries, encyclopedias, lexicons, etc. But she does not use these as organizations under her control; and thus she does not use these organizationally. Without corrupting her own organization she cannot take over for the purposes of her mission the control of any organization outside of herself as constituted by God, nor may she permit any external body to control her. Therefore she cannot form a business corporation or company for conducting her mission Godward or manward. To claim that she cannot accomplish her work without such an organization implies that God was negligent in her constitution; that He failed to instruct her by her inspired teachers, orally or in the Bible, to avail herself of the corporation or business companies' privileges sanctioned by the Roman government in the times of Jesus and the Apostles; and that He thus failed to give her a complete organization for her mission. To claim that she cannot accomplish her work without such an organization implies that all of the Antichrists were right in adding to the original constitution of the Church; that the true Church was wrong in protesting against such additions; and that men are wiser than God, when it comes to being "practical"! Surely God's faithful will not agree that the Church needs the splints, bandages, casts, braces, straitjackets, crutches and canes of human organizers in order to carry out

 

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her mission! Must not that work for which any other organization is of absolute necessity be a work foreign to her Divinely given mission? The Bible, Reason and History, both secular and religious, unite in answering this question affirmatively (F 326, par. 2; F 245, par. 1).

 

We find in the types of the Old Testament nothing to symbolize that the Little Flock would have need of an organization external to itself to realize its mission, even as we find nothing on that subject in the New Testament. In Scriptural symbology organizations are typed by chariots, which word is used to translate a number of Hebrew words. But nowhere are chariots used to type the instruments that the Little Flock would use with Divine approval for furthering its work, e.g., the priests used nothing of the sort to assist them for their work, though the Merarite Levites used four and the Gershonite Levites two of these for their work (Num. 3: 18-21, 27, 33; 7: 1-9). In this last passage the word, agalah, is translated wagon; in Ps. 46: 9 it is translated chariot. These six chariots seem to symbolize six societies that the antitypical Merarite and Gershonite Levites do find useful for their work. Four of these organizations are for antitypical Merari: the W.T.B. & T. Society, the I. B. S. A., the P. P. A. and the Elijah Voice. The other two are for the antitypical Gershonites—the P.B.I. of America and the B.S.C. of Britain. It will be noticed also that, like the priests, the Kohathites, had no chariots given them for their ministry, significant of the fact that one of the three general classes of the Great Company will not in the Epiphany use corporations or associations for their general work, which facts prove to be the case. Accordingly, the Old and New Testaments ignore any organization, except the Church's own constitution, as necessary to carry out her work. Nor is this omission an oversight. It is eloquent with the fact that God, describing the organization of the

 

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Church, purposely omitted mention of another body, or society, or company, or corporation in the Church, and wanted it understood that none of these were necessary for the Church in her carrying out the purpose of her existence. Thus seen we recognize that the Church through her general servants, assisted by the saints generally, is perfectly organized to prosecute successfully the general interests of her mission; and through these general servants, the servants of the local Ecclesias, and all other saints in and out of these Ecclesias, she is perfectly organized successfully to fulfill the local interests of her mission. She should therefore refuse to accept the service of all hierarchies, general councils, synods, general assemblies, conferences, presbyteries, boards, corporations, committees, etc., which seek to control her work, as additions to her Divine constitution and as unnecessary and harmful to her mission.

 

All Bible students will agree that, so far as Biblical passages and facts are concerned, matters are as we have just described them. The passages and facts above referred to prove this abundantly. No less decisive are the facts of Church history. The organization of the Church, as above described, began to be undermined with the bishops being made a distinct order in the Church from the elders or presbyters, and with the "clergy" becoming distinct from the "laity." Each Church, ceasing to have many bishops, i.e., presbyters (Acts 20: 17, 28; Phil. 1: 1; Titus 1: 4-6; [1 Tim. 3: 1-15 mentions only two kinds of servants of a local church]), began in the second century to have but one bishop, who was placed over the presbyters and deacons. These bishops, in the interest of their power, began to call synods or councils to legislate for the supposed common interestsnot of the Church which is His Body, but of the churches of entire districts and provinces. The first of these synods or councils was held in Syria in 166 A. D., and these synods or councils prove that the churches were

 

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externally organized with one another, a thing foreign to the Apostolic Age. These "provinces of the Church" were, before many decades, presided over by archbishops, whose power continued to increase; and all of these archbishops, distributed over the three territorial divisions of the Roman Empire, were in the third century made subject to the patriarchs, of whom there were then three—one at Rome, one at Antioch and one at Alexandria. These introduced other organizations into "the Church," all of them foreign and subversive to the original constitution of "the Church which is His Body." Ever since, all organizations that have been added to the original constitution of the Church have been added on the plea that they were necessary for the work of the Church. But, let us, however, never forget that these were necessary for the mission of the nominal church, which lost sight of the Divinely given mission of the real Church, and which set up a mission of its own, unauthorized for the Gospel Age, i.e., the conversion of the world and the Church's reign over it for a thousand years before Christ's Second Advent.

 

The unity of the true Church in the one spirit, one hope, one work, one Lord, one faith, one baptism and one God was strong enough to enable individuals individually (Acts 8: 1-7), and individual churches individually (Acts 13: 1-4), through representatives, to carry out the mission of the Church; but nowhere in the Bible do we read of a collection of churches uniting organizationally through committees, boards, societies, corporations or otherwise to send forth the message of the Word, though individuals and individual churches individually as such contributed to the expenses of those who preached the Gospel, whether the latter were the former's representatives or not (Acts 13: 1-4; Phil. 4: 10-18). It is true that a combination of churches did organizationally, through a committee that they appointed, an earthly, deacon

 

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work, i.e., raised money for, and distributed it to the needy saints (2 Cor. 8: 16-24). But such a combination never in the New Testament through a committee, board, society, corporation or otherwise did an organizational work in furthering the spread of the Word. Therefore we conclude that the latter method of operation is not in harmony with the organization of the Church, while the former is for a deacon work in the Church. At the Asbury Park Convention, overlooking the fact that 2 Cor. 8: 16-24 refers to a deacon work alone, we thought and said that this passage warranted a committee's directing a service to the general Church in pilgrim, periodical and convention work. We desire herewith to recall this statement, as neither the Bible nor the history of the real Church nor its organization warrant it.

 

But the Society leaders claim that the Lord directed the work of the Harvest through the W.T.B. & T.S. This we deny. God directed the Harvest worknot through the Society, neither by its shareholders, nor by its Boardbut by one individual, i.e., that Servant, who was placed by the Lord (a) not only as "ruler over His household" (made the director of the work of the Church as the Lord's Special Representative); but was (b) also "made ruler over all His goods" (the Bible teachings, as the Lord's special Steward), to give the meat in due season (Matt. 24: 45-47; Luke 12: 42-44). All this is evident, not only from the Bible, but also from the facts of the case, as these are recognized by all who know how the Harvest work was conducted from beginning to end. We can make this matter clear by the recital of a bit of history. Our dear Pastor formed, in 1881, a Society under the name Zion's W. T. T. S., changed later to W.T.B. & T.S., with himself in control until death, to further the work of the Truth by providing "a financial channel or fund" through which the friends could contribute to the work, but not to organize

 

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the Harvest work. In 1884 he had this Society incorporated, having previously expressly stipulated with his fellow incorporators that he should control all its business and affairs done in or without its name until his death. This controllership stipulation was renewed, from time to time, with new directors. Further, on his giving his copyrights to the Society, he did so, as per his will, under the express condition, to which the board acceded, that he should control the interests of the "Studies," "Towers," etc., until death, and dictate by his will and charter their uses after his death, as well as the policy of the Society. In harmony with these stipulations he did control until death. This control was made an actual fact until 1908, up to which time he had owned the majority of the voting shares of the Society, by his electing all directors and officers and appointing all colaborers and initiating and directing all policies, etc., and since that time, when he ceased to own the majority of the voting shares, by the general acceptance of the thought on the part of the voting shareholders that the Lord wanted him as that Servant to control. Therefore, after 1908 also his directorship nominees alone were elected; and he required of them immediately after their election that they write out their resignations in full, except the date, over their signatures, upon the express stipulation that, if he considered it the Lord's will, he would fill in the date, and thus terminate their directorship. Such resignations were signed, e.g., by Bros. Ritchie, Rockwell, Hoskins, etc. Whomsoever he desired to dismiss from any branch of the service he dismissed from that service without consulting the Board for approval. While at times he would consult with the directors individually and in meetings, and while they would sometimes vote they voted on what and how he wanted them to vote! for he alone controlled and directed everything, as the directors and many others know of a certainty.

 

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He spoke of the pilgrims as first the Lord's, and second as his representatives. He did these things, and all coöperated with him therein, because he and they believed, and that rightly, in harmony with Matt. 24: 45-47 and Luke 12: 42-44, that the Lord willed it so. Therefore the facts prove that the Society, neither as shareholders, nor as directors, organized or in any other way controlled the Harvest operations, but that Servant alone controlled and directed that work. Unorganizedly the churches and individuals, including the shareholders, contributed to the work; as unorganizedly and individually apostolic churches and individuals contributed to the expenses of the servants of the Truth in their time. But what was to be done—how, when, where, and by whom it was to be done—was decided, not by the shareholders, nor by the directors, BUT BY "THAT SERVANT" ALONE, in harmony with what he considered to be the Lord's will. And when in print or orally he spoke of the Society deciding thus and so, he modestly hid himself under that name, as on one occasion he told one of the Lord's people, "I am the Society," and as on another, when one of The Tower proof-readers called his attention to the fact that his writing of himself and of the Society interchangeably would be used by his enemies against him, he answered to the effect that he wanted it to go that way, and he did not change the article. What, then, is the difference between the status of the Society before and since his death: We answer that it was then only an embryo society; now it is a born society, or organization. In the language of corporation lawyers it was then a "dummy corporation," having "dummy directors"; whereas, since his death it is a self-acting corporation. Like the "image of the beast," it was then without life! it is now alive. Like justification before and after the imputation of Jesus' merit, it was then tentative, it is now vitalized. In other words, its charter was in existence, but not

 

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operative; its directors were in existence, but not directing. Its professed work was being controlled, but not through its directors, as required by the charter. The machinery was all there, and adjusted ready for use; but it had to await that Servant's death before the power came to make its machinery operate as an organization. The same remarks apply in part to the People's Pulpit Association and the I. B. S. A., though the idea connected with them was that they be perpetually controlled by the Society, i.e., that they be "dummy corporations" with "dummy directors" perpetually, when it would take control, as during his life they were all controlled by him.

 

Hence we see as a matter of fact that the W.T.B. & T.S. did not conduct the work of the Harvest. It, therefore, is not an example in proof that it is in harmony with the Lord's Word and the practice of that Servant that a corporation or a business company, as an organization, be added to "the Church which is His Body," as an organizational necessity for the work of the ministry given the Church to perform. The Lord seems to have used that Servant, unconsciously to himself, to form the three corporations above mentioned, so that they would be ready for the Great Company's uses, when as such it would spring into being, as actually took place. Since that Servant's death attempts by the W.T.B. & T. Society, by the Pastoral Bible Institute, and by others have been made to put organizations into the Church to take in charge the general ministry of "the Church which is His Body." In all cases these attempts have proven failures; and every other attempt will similarly prove a failure, because as fire and water will not mix, neither will the organization of the Little Flock and a corporation or business company or a committee fuse in harmony for carrying out the Little Flock's work. Corporations, Societies, Business Companies and Committees (any of these organizations answering

 

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to a symbolic chariot, Num. 7: 3-8), however, may be used in the prosecution of the work of the Great Company, as the Bible, and facts since our Pastor's death, prove.

 

Hence we conclude from the whole of the preceding discussion that the Church was perfectly organized in the Harvest of the Jewish Age by God for her Divinely intended mission; that her organization is that of one Body under Jesus her Head, with the Apostles as His plenipotentiaries, fully qualified infallibly and perfectly to bind upon and loose from her all necessary things as teachers of the general Church (Matt. 18: 18); with the "secondarily prophets" to act as the exclusively visible but not inspired, or infallible, or perfect teachers of the general Church, after the Apostles fell asleep, as they coöperated with the Apostles as such before these fell asleep; with the evangelists (as sharers with the Apostles and "secondarily prophets" in) serving the elementary truths of the Word to outsiders and beginners; with chosen pastors and teachers to minister the truths to local Ecclesias; with helps (deacons and deaconesses) to minister apart from applying the Word; with governments (chairmen, committees, etc.) to conduct the external business of the local ecclesias, and with every member, official or unofficial, coöperating in the mission of the Church according to his spiritual qualities, human talents and providential situation; that this Church as organized in itself by God is perfectly adapted to fulfill her mission in the world; and that any attempt to fasten upon her another organization is repugnant to her formation, and inimical to the interests of her Divine mission, but to have such organizations for the work of the Levites is not so, as plainly shown from the Bible. Therefore, The Present Truth And Herald Of Christ's Epiphany stands committed to the policy of upholding the Biblical organization of "the Church which is His Body," and of opposing any

 

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attempt to corrupt her organization by introducing into her any other kind of an organizationopposing it as a dead weight, a hindrance, an injury and a cancer to be removed for her and others' good; for the organization of the Church is for its purposes perfect, sufficient, spiritual, sublime and effective. It is worthy of our appreciation, love and support—an appreciation, love and support that are aggressive to maintain and perpetuate this Body; and defensive to parry off all efforts to hinder, injure, pervert, limit or add to this organization in its Divinely ordained existence and ministry.

 

Undoubtedly the W.T.B. & T. Society is a channel of the Lord for His service. To deny this proposition is to run counter to the Bible and God's arrangements. This has been our view of it throughout the controversy that has been waging about the Society. We therefore cannot sympathize with the viewpoint of those who would set it aside, wreck it, or in any other way disparage its Divinely intended office. While we believe it to be a channel of the Lord's work we cannot endorse some of the claims that some make for it as such. Of this institution there are three views current. According to one of these the Society is an evil institution. How any one who is loyal to our Pastor could so speak of one of his arrangements we are unable to see, especially if such an one believes that he was that Servant. We cannot sympathize with such a view at all, and dismiss it as unworthy of further consideration. According to a second view, the Society has been and now is the exclusive channel through which the Lord does two things: (1) gives the meat in due season to the household, and (2) directs the work of His priesthood. This is the view of those who are now in control of the Society's operations, and their loyal supporters. Several quotations will show this view in its two parts to be held by these brethren: (1) Z. 1919, p. 105, col. 2, par. 1,