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


Answer: Luke 20: 35—37 is a passage to the point; for it proves that all who experience resurrection—restanding, perfection-will, like the angels, be sinless and sexless: "They that shall be accounted worthy [the overcomers] to obtain that Age [inherit the life and rulership that that Age gives to the overcomes. Some—those faithful in this life— obtain that Age in its beginning: the Little Flock and Great Company on spiritual planes and the Ancient and Youthful Worthies on the human plane, they later getting these on a spiritual plane or on spiritual planes; others will obtain that Age—the blessings it offers—at its end: the restitution class] and the resurrection of the dead [worthiness thus is also required to obtain the resurrection, which consequently is more than the mere awakening from the dead; it is a restanding, a perfecting], neither marry nor are given in marriage; for they are like the angels [who, as sexless beings, neither marry nor are given in marriage. Hence resurrection makes all its participants sexless]. And they are sons of God [sinless in their ultimate development], being children of the resurrection [Resurrection, accordingly, is a perfecting process which, completed, leaves its subjects sinless and sexless]." Therefore, in the beginning of the Millennium the Worthies will be sexless according to this passage.


(24) Question: Is it right to say that the Youthful Worthies have the wedding garment tentatively, seeing that they are not of the Bride?


Answer: In the parable of the wedding supper, the wedding garment was not given to the bride, but to the guests invited to the marriage supper. Jesus' relation to the Church as His Bride is not the thing pictured forth in this parable. And we must not confuse that picture with the one in this parable; for part of the guests in this parable are the prospective bride in the other picture. The same kind of confusion is frequently made with the parable of the ten virgins,



the wise of whom are not the bride of that parable, though they are the same persons as in another picture are set forth as the Bride of Christ. In these two parables the Lord is not giving us parables on the Bride of Christ, but is illustrating certain other features of the prospective Kingdom class by wedding guests, and by virgins, who are not the pertinent parabolic brides. Keeping these thoughts in mind, we will be delivered from the confusion in which the one who asks this question seems to be involved. In this parable the wedding garment represents Christ's righteousness— justification (1 Cor. 1: 30). From this standpoint we can answer the above question as follows: The Youthful Worthies, being tentatively justified, have Christ's righteousness tentatively, but not vitalizedly, imputed to them. Hence they may be spoken of Scripturally as having the wedding garment tentatively. But we are not to think of them as being referred to in this parable; for this parable refers to those called before the general call ceased. The inspection of the guests began in 1874, when the King came in, and in 1878, in the no-ransom sifting, the King found the guest—the no-ransomers, led by Mr. Barbour, who, after coming into the outer chamber and waiting to go in to the feasting room, insulted their Host by casting off the wedding garment that He had provided for their proper appearance at the feast. Historically this parable was fulfilled before there were any Youthful Worthies. Hence they are not included in the picture. However, by accommodation, we may speak of them as having the wedding garment on tentatively, without bringing them into the parable, since that garment signifies what they tentatively have—Christ's righteousness. This wedding garment, so tentatively held, the Youthful Worthies are to embroider, i.e., they are to develop in Christ's tentatively held righteousness a concordant



character, good disposition, thoughts, motives, words and acts and thus become overcomers.


(25) Question: Can we apply to Youthful Worthies the spirit of certain New Testament exhortations like, "be ye transformed," "set your affections on the things above, and not on the earth," "let us go forth therefore unto Him without the camp," etc., etc.?


Answer: Such passages, of course, do not apply to the Youthful Worthies, who are Levites; for they apply to the priests: some of them to their new creatures and some of them to their humanity. But, while these passages do not apply to the Youthful Worthies, they indirectly may be used in their spirit to their profit. Thus, while they cannot as new creatures be transformed, they as human beings may be changed from more or less corrupt human characters to beautiful and holy human characters—which is a character transformation, but not a nature transformation. Again, while they cannot unconditionally be exhorted to set their affections upon the things above, they can and should be exhorted to set their affections on the truths and character of those features of the Oath-bound Covenant that are theirs—upon the hope of obtaining a perfect human character and body, on the hope of overcoming now their personal enemies—sin, error, present selfishness and worldliness, on the hope of later on helping mankind to overcome sin, error and the effects of the curse, and on the hope of obtaining princeship, whereby they, as a part of the subordinate seed, may bless the nations, kindreds and families of the earth (Gen. 22: 16-18). While they cannot properly be exhorted to go forth unto Christ, bearing His reproach, which is a privilege of the priesthood exclusively, still, since they as Levites are privileged to suffer for righteousness like the Ancient Worthies, it is very proper that they be exhorted to undergo such sufferings. Thus they are privileged to do certain things that are akin to certain



things that the priests do; and therefore they may appropriately be encouraged to do such things. The spirit, therefore, though not the letter, of many exhortations for the priesthood, apply to them.


(26) Question: Should Youthful Worthies join in singing hymns and saying "Amen" to prayers addressed to God as Father?


Answer: With certain mental reservations made by them, we believe that they may do these things. If they, in connection with such hymns and prayers, remember that they are not yet actually, though tentatively or reckonedly, sons of God, but some day will be such actually, and if the things prayed for, in spirit, though not in letter, are for them, they may do so with propriety. Jesus spoke of God as the Father of His disciples before they actually became God's children. This was in view of what they would become. He even, in the Lord's prayer, taught them to address God as Father long before He actually became their Father, though all along He was tentatively reckoned so, and was prospectively so in view of what they were to be (Rom. 4:17). Let us remember that some day the Youthful Worthies will actually be God's sons, as they are tentatively now reckoned as being such. While this does not give them the privilege of access to the Throne of Grace, yet in a manner similar to the Ancient Worthies, and the as yet not Spirit begotten disciples they may, with the above-mentioned mental reservations, join in such hymns and prayers.


(27) Question: Should Youthful Worthies join in singing hymns expressive of the unique experiences and relations of the Church?


Answer: Assuredly they should not join in the singing of such hymns as expressive of their own experiences and relations, yet if the spirit of such hymns is similar to that which underlies their own experiences and relations, though the letter is not, they may sing them, keeping their own experiences and relations



in mind. From another standpoint they may also do this—as a memento and as a celebration of the Church's unique experiences and relations. This is frequently done in other quarters with perfect propriety, e.g., the patriotic song, The Star Spangled Banner, gives some experiences connected with a bombardment of an American fort during America's second war with Britain. Patriotic Americans now sing that stirring song as a memento and celebration of the experiences there described, as well as an expression of patriotism. These two standpoints would abundantly warrant the Youthful Worthies in participation in such hymns as above mentioned.


(28) Question: Would it be in order to ask Youthful Worthies to offer a thanksgiving prayer to Jehovah at the close of a service held under priestly auspices?


Answer: In a service under the auspices of the Great Company, or of the Youthful Worthies, or of both, it would be in order for a Youthful Worthy to lead in prayer, especially if the service were entirely under Youthful Worthy auspices; but this is not appropriate, if it is a priestly service. In fact we believe it inappropriate for a Youthful Worthy to lead any prayer in which priests participate, be that prayer in church or in private; for Youthful Worthies do not have access to the Throne of Grace and should humbly defer to a priest who has such access. A priest's prayers prevail more than those of a Youthful Worthy, hence, also, the priest should, for the good of all concerned, be the one chosen to approach the Lord for all concerned.


(29) Question: Will any of the Youthful Worthies be carried over into the Kingdom without seeing death?


Answer: For the reasons given under a former question, we incline to the thought that all Youthful Worthies must die before they become princes in the earth—must carry out their consecration to the full limit as originally made.



(30) Question: Can a Youthful Worthy be overtaken with the fear of the second death?


Answer: While during the present dispensation the Youthful Worthies are not on trial for life, and therefore cannot now go into the second death, yet they can under the influence of ignorance or doubt be by Satan manipulated into believing that they are going into the second death; and thus they can fear that they are in danger of it. Such a fear is exercised at a fictitious danger, yet have known cases where it was a most distressing fear, despite its groundlessness. In the next Age while on trial for life, both during the development part as well as the final testing part (the Little Season) of that Age, it would be quite, possible for a Youthful Worthy to fear that he might go into the second death. Certainly if our Lord had such a fear in Gethsemane (Heb. 5: 7), the Youthful Worthies could have it as a real danger in the next Age, particularly during its Little Season. Whether any of them will actually so fear we cannot positively say, not knowing any Scripture that bears on this point.


(31) Question: Should a priest ask a Youthful Worthy to pray for him?


Answer: A priest should normally ask priests to pray for him; for their prayers are the only ones that come to the Throne of Grace. But we see nothing wrong in a priest, especially under unique circumstances, like the isolation from other priests, or when in great trial or trouble, asking in a general way for the prayers of Youthful Worthies. Especially if a priest's ministry had special reference to the Youthful Worthies would it be appropriate for him to ask their prayers for that service.


(32) Question: How can Youthful Worthies strengthen their hope and courage and appreciation of the Lord's Truth?


Answer: There are many ways whereby these qualities



can be strengthened in them. The main ways for them to strengthen their hope is to keep the earthly features of the Oath-bound Covenant applicable to them on their hearts and minds and to subject themselves to the influence of these. These, so kept on the heart and mind and yielded to, will strengthen more and more their hope of attaining characters fit for perfect human bodies and of attaining such bodies; so, too, will this strengthen their hope to overcome their enemies—sin, errors, selfishness and worldliness, as well as to strengthen their hope of helping the world in the next Age to overcome their enemies—sin, error and the curse. Finally, these earthly features of the Oath-bound Covenant will strengthen their hope of blessing the human family in the next Age. Keeping in mind and heart the example of Jesus, the Ancient Worthies, the Church and the Great Company, in strengthening their hope and submitting themselves to the influence of their example, will likewise strengthen their hope. Exercise of the hope that they have hitherto developed will likewise strengthen it. Similar principles applied to their courage will strengthen their courage. Especially will the increase of faith, hope, love and obedience tend to strengthen their courage. Of course, the exercise of courage will do this, as also the consideration that the interests of Jehovah, their King, the reputation of their Captain, the Lord Jesus, the great issues at stake in their warfare, the desirability of conquering their enemies and the certainty of victory to the faithful will help their courage to become strong. Their appreciation of the Lord's Truth will become enhanced by a consideration of its loveableness, perfection, beauty, harmony, effectiveness, practicability and durability.


(33) Question: Must the Youthful Worthies be developed as such for fitness for Millennial princeship before the Millennium, or will they get some of their



pertinent development after the earthly phase of the Kingdom is established?


Answer: They will get part of their development for princeship before and part of their development after installation into their office as princes. The following will clarify this: As the Millennial operations progress, they will require higher developed characters in the Ancient and Youthful Worthies, to administer them; for these operations will become ever more intricate in their developing the restitution class; hence ever increasingly higher developed characters will be required successfully and helpfully to apply these operations to the uplift of the restitution class. In both the Ancient and Youthful Worthies characters crystallized in faith and righteousness will be required for fitness to enter into Millennial princeship. Without such a degree of character development one cannot be an Ancient or a Youthful Worthy. But such a stage of character development will not be sufficient to stand final trial for life. An all round character development will be required for such a trial; and this will be the Millennial character development of the Ancient and Youthful Worthies, who will be made thus perfect during the Millennium (Heb. 11: 39, 40). It will be in connection with their service as Princes and Levites that they will be thus perfected. Such services will, therefore, require the development of such characters. Hence, while their loyalty to faith and righteousness, developed this side of the Millennium, will fit them in character for entrance into, and the exercise of their initial princeship duties and privileges, in the very same proportion as the duties and privileges of their princeship increase in their exacting demands on character, they will require increased development of character to meet these demands, until these demands will require perfection of character to fulfill them. Thus we see that increasingly developed characters will be required in the



Ancient and Youthful Worthies to fit them for their increasingly responsible duties and privileges, as the Millennium advances the race toward perfection under the care of the Worthies. In other words, neither class of the Worthies develops perfect characters in this life. This in their human characters is reserved for the Millennium.


(34) Question: What will be wrought in the Ancient and Youthful Worthies to prepare them for spirit nature?


Answer: Some things in this life, some things in the Millennium and some things in the Little Season at the Millennium's end, are wrought in them to fit them for spirit nature. In this life it is necessary in the Oath-bound Covenant for them to prove faithful, as the earthly seed of Abraham, in their trial of faith and righteousness in order to princeship; for only the Millennial princes will be eligible to Spirit-begettal and birth in the next Age. In the Millennium it will be necessary for them to develop in human character so that they may stand the Millennial tests, and perfect human characters as perfect human beings so as to stand as such the human tests in the Little Season and to qualify for the Spirit-begettal at the beginning of the Little Season and thus to stand trial for life as New Creatures during the Little Season. During this period, as our Lord did from Jordan to Calvary, they will have to stand a double trial for life, one as human beings under the New Covenant tests, and the other as New Creatures under certain ministerial Covenant tests. The reason for the former test is that there will be no mediatorial merit any longer available for their humanity during the Little Season; hence, like the restitution class, they will as human beings have to stand a perfect trial before the bar of absolute justice, without mercy. The reason for the second trial is that they will have first to develop and then become crystallized in spiritual characters to fit them



for Spirit-birth at the end of the Little Season. Thus we see that onward from the time in this life when they consecrated to the Lord to the end of the Little Season their experiences will inure to their preparation for spirit existence.


(35) Question: Is it possible for the Youthful Worthies to become overcomers?


Answer: Yes, by Divine grace and faithfulness to their covenant of consecration. That the faithful of them will overcome makes it evident that they can overcome. If they could not overcome, God never would have invited them to attempt it; for He is too practical to attempt impossibilities. His oath to the faithful among them, that they will overcome, proves that they can overcome. The fact that already some of them have overcome proves its possibility for them. If the Ancient Worthies could and did overcome under the power of similar promises, we may safely conclude that they also may and can overcome. If the Little Flock and the Great Company can overcome under harder conditions, the Youthful Worthies can now overcome under easier conditions. They have the faith and loyalty necessary to overcome; hence they can do so. Everything, therefore, connected with their trial necessary for overcoming—God's Word, Spirit and providences—is given them by the Lord to the end that they may overcome, and a faithful use of these will make it possible for them to overcome. Everything, therefore, connected with, their trial proves that they may and can overcome. Hence we are safe in concluding that they can overcome. This ought to encourage every one of them faithfully to fulfill his consecration vows in the full assurance that he can overcome by Divine grace, if he will only faithfully keep his consecration covenant.


(36) Question: How far do the promises that apply to the Church apply to the Youthful Worthies in their journey to antitypical Canaan?



Answer: The promises that apply to the Church do not apply to the Youthful Worthies at all. The summary of the promises applicable to the Church are found in Gen. 22: 17, 18 and are spiritual; while those of that passage now applicable to the Youthful Worthies are human. She is promised a Divine disposition and body—"thy seed shall be as the stars of heaven." The Youthful Worthies are promised human dispositions and bodies—"thy seed shall be as the sands by the sea." The second set of promises to these two classes likewise differ. The pledge to the seed on overcoming enemies means for the Church that she will overcome sin, error, selfishness and worldliness; while this promise means for the Youthful Worthies that they will overcome sin, error and such a measure of selfishness and worldliness as is implied in standing trial of faith, but not of perfect love. The promise, "in thy seed shall all nations be blessed," means for the Church that, as the Body of the World's High Priest, she would bless the world with opportunities of atonement; while for the Youthful Worthies the promise means that, as subordinate Levites, they would help the race by teaching how to gain blessings in the atonement opportunities. For the Church, as the Body of the World's Mediator, this promise means that she will give the world the opportunity of covenant relations with God; while the Youthful Worthies will, as assistants, do subordinate teaching work to help the world to and in such covenant relations. For the Church, as Kings, this passage means that she will rule for the suppression of evil and the introduction of good conditions; while it means for the Youthful Worthies the privilege, as noblemen, subordinately to help carry out various applications of this suppressive and constructive work. For the Church, as Mother, this passage means that she will co-operate in the work of giving the restitution class, including the Ancient and Youthful Worthies



human bodies and dispositions, which she will develop unto perfection; while for the Youthful Worthies, as the second-born son, it means that they will be given the privilege to help develop the restitution class toward perfect bodies and dispositions. For the Church, as the Body of the World's judge, it means that they will teach, test, stripe and sentence the world; while to the Youthful Worthies, as assistants, it means that they can go no further than subordinately to teach the world while the latter is on trial for life. For the Church, as the Body of the World's Physician, this passage proves that the Church will cure the physical, mental, moral and religious ills of mankind; while to the Youthful Worthies it means that, as subordinate nurses, they may assist in this healing process. And, for the Church as the Body of the Prophet, this passage means that she will supervisingly teach all things to the world of mankind; while to the Youthful Worthies it means that, as subordinate teachers, they will teach the lower branches of the Truth to the world. These particulars prove that none of the promises applicable to the Church, as summarized in the Oath-bound Covenant, apply to the Youthful Worthies.


(37) Question: How may we best serve the Youthful Worthies associated with the Great Company groups?


Answer: The Youthful Worthies associated with the Epiphany movement are the most fortunate of the Youthful Worthies; for they assist in a marked manner the priests, and hence their work will not need to be burned up, as must be the case with most of the work that the Youthful Worthies do in subordination to the various Great Company leaders. Some of these we can best help by tactful exposures of the revolutionisms of such leaders. Others, more partisan to such leaders, will have to be opposed in a manner similar to that in which we oppose the revolutionism



of the Great Company, that as a result they may suffer experiences somewhat similar to those that the Great Company suffers at the fit man's and Azazel's hands; for any consecrated person who is willful must receive stripes for correction, though these stripes will not in the case of the Youthful Worthies be actually fit man and Azazel experiences. Some—the most stubborn—of them we can best serve by letting them alone, without brotherly help and favor, until they give up their stubbornness, when by tactful instruction we will be privileged to lead them into the right way. Our example of avoiding all forms of revolutionism and of faithfully conforming to the Lord's words and arrangements, will also prove, in the long run at least, a helpful method on our part for them.


(38) Question: Will those of the Youthful Worthies who consecrated between Oct., 1881, and Oct., 1914, in this life learn of a certainty that they were not Spirit-begotten and thus recognize themselves as Youthful Worthies?


Answer: We incline to the opinion that those of them who will live after the cleansing of the Great Company will learn this before leaving the World. Perhaps this will be revealed to them through the difference between their experiences and those of the Great Company. Perhaps it may be through their trials and character attainments, the Great Company attaining perfect love in this life and the Youthful Worthies not. Perhaps it will be through the difference between their knowledge, privileges in service and sufferings, and those of the Great Company. Or perhaps there will yet be given the priesthood an understanding of the different courses through which both of these classes passed between 1881 and 1914. As yet our knowledge on this point is too meager to give a definite and clear-cut answer to this question as to the way the difference will be made known, though we are satisfied that the manifestation will be



brought out in each case. In due time the light will doubtless shine more brightly on this subject than now, and when this occurs, we will have this light, if we continue walking in the light. Nor do we think it wise for us to speculate on this subject. On the contrary, we believe all will do well, to accept every one who consecrated before Sept. 16, 1914, as a priest, until such a time as the Lord will give us an unmistakable indication as to which of these failed to receive the Spirit-begettal and who must accordingly be among the Youthful Worthies. Faith can firmly trust Him, come what may, in this as well as in all other matters of our faith, hope, love and obedience; and therein will it be blessed and honored by the Lord with fuller information when it is due.


(39) Question: May the Youthful Worthies address God as Father in their prayers?


Answer: God is not actually the Father of the Youthful Worthies, who, not being begotten of the Spirit, are really not His children. They are actually now servants and friends of God. Their tentative justification, however, makes them tentatively reckoned as sons of God, just as the disciples before Pentecost were tentatively reckoned as sons of God. Just as the disciples were prospectively sons of God by virtue of their coming Spirit-begettal; so are the Youthful Worthies also prospectively sons of God in view of their coming Spirit-begettal. It will be recalled that in view of their tentatively reckoned standing as sons of God and of their prospective begettal of the Spirit, the disciples were frequently spoken of as having God as their Father (Matt. 5: 17, 45, 48; 6: 1, 4, 8, 9, 15, 18; 7:11; John 16: 27, 28; etc). Since the Youthful Worthies have a similar standing of tentatively reckoned and prospective sonship with God, they may similarly think of themselves as sons of God, even as the disciples did before Pentecost,



but not as actual sons of God. For actual sonship they must wait until after the Millennium in the Little Season, when they will be begotten of the Spirit. It would therefore not be amiss for the Youthful Worthies to pray to God as Father from the reckoned standpoint and also from the prospective standpoint; but it would be amiss for them so to pray without keeping these two standpoints in mind. What we formerly said on the Youthful Worthies not addressing God as Father in prayer must be understood as applying to the actual standpoint only; but it must not be understood as applying to all standpoints; for from the two standpoints above indicated—the tentatively reckoned and the prospective standpoints—they may pray to God as Father and thus, among other things, may use the Lord's Prayer. They are, however, from the fact that they qualifiedly address God, not to lead the priesthood in prayer; because they do not have access to the Throne of Grace; while the priests do have such access. It is for this reason that we suggest that Youthful Worthies do not be asked to lead in prayer in a meeting of priests.


(40) Question: If one came into the Truth before April 18, 1916 (before the sealing of the Elect in the forehead was complete), but is not absolutely certain whether he consecrated before Sept. 16, 1914 (when the last begettal of the Spirit occurred), should he regard himself as a priest and thus take priestly part in the meetings, etc., or should he refrain from cherishing the priestly hope, but hope rather along the line of Youthful Worthiship?


Answer: We are not altogether certain that we can give this question a positive answer. While we know that the majority of those who consecrated between 1881 and 1914 were not begotten of the Spirit, yet our advice has been that others should consider and treat all such consecrators as New Creatures in our ecclesias, for the reasons that we so treated all such



in this way between 1881 and 1914, and cannot prove them unbegotten of the Spirit. This principle is the one that by others should, it seems to us, be applied to such brethren as are included in our question. But how such brethren should regard themselves is a different and difficult question. And this difficulty is not easily solved by the seven things that to the New Creatures constitute the witness of the Spirit— knowledge of the deep things, heavenly desires, opportunities of service, growth in Christlikeness, chastisement for faults, persecution for righteousness and tests of character; for the Youthful Worthies have all of these. Ever since 1881 the deep things, which before that time could be seen by New Creatures only, have been seen by the Youthful Worthies, even as in the Millennium the Ancient Worthies and the Restitution class will see the deep things—in fact everything in the Bible. We can think of but one feature of the witness of the Spirit that the Youthful Worthies do not have—a sympathetic appreciation of the operation of the Spirit of begettal in the heart, though they have a sympathetic appreciation of the operation of the Holy Spirit in the sanctified natural human heart, even as Adam and Eve had it before sinning, as Jesus had it before His begettal of the Spirit, and as the Ancient Worthies and the Restitution class will have it in the next Age. The Youthful Worthies, in view of their prospective begettal, desire heavenly things. The great similarity, therefore, between the witness of the Spirit to the New Creatures and to the Youthful Worthies makes brethren other than the ones concerned unable to decide in such a case as the one presented in our question. Such other brethren must leave the pertinent individuals to decide for themselves as to their standing. It would be a handicap for such individuals not to hope for the high calling, if they are begotten; but if they are not begotten it would be unsafe for them to act as priests. It is,



therefore, not an easy matter for such brethren to decide this question. We counsel such earnestly to pray to the Lord for enlightenment as to whether they have a sympathetic appreciation of the operation of the Spirit of begettal in their hearts. They should also request the prayers of undoubted priests. This enlightenment will, we believe, be given in due time to such individuals, and will enable them to see aright in this matter; but in the meantime let the others treat them as New Creatures. Later the Lord will doubtless give all of us certainty as to just who the individual Youthful Worthies are; but we opine that this is a matter that we will not understand before several years have passed. Truly all the light does not come at one time.


(41) Question: In case there is but one priest, and especially if that priest is a sister, in a class, all the rest— say a half—dozen or more—being Youthful Worthies, how should the class be organized?


Answer: If the one priest is a brother and is apt to teach, we would suggest that he be elected an elder. If the sister is apt to preside, we suggest that she be elected as a chairwoman. In either case we suggest that the class be considered a Youthful Worthy class. But if in such a class there be Youthful Worthies who have the eldership qualifications, we suggest that they be elected elders to serve at other meetings than the ones at which the priestly elder leads, or the priestly chairwoman presides; and that at all these meetings the priestly elder or chairwoman be considered not a member of the class, but as a guest whose priestly office is recognized by the class as above indicated. But when the Youthful Worthy elders lead, the priest should consider himself or herself as a visitor and let the Youthful Worthies have full charge of the meetings. This seems to be the spirit of a sound mind on the subject; for it gives the Youthful Worthies a proper scope for developing their qualities



of heart and mind, and yet puts them into a proper attitude toward the priest in their midst. If there be two priests in a place, and more than two Youthful Worthies, we advise that if one or both priests have elderly qualities the class be considered a priestly class with one or both priests elected as elders (by one another) and that the Youthful Worthies be regarded as associates of the class but not as voters or office holders.


(42) Question: If no priest is available for the office of pianist or organist, should a capable Youthful Worthy be elected to such an office in the Church?


Answer: We believe he or she should not be elected to such an office, for that would make him a deacon, or her a deaconess in the Church. We believe it would be in order in such a case for the Church by vote to ask such a Youthful Worthy to play for the Church for an indefinite period without electing him or her to an office in the Church. As typed by Abednego [servant of the messenger, i.e., servant of the Church as God's messenger] it would be proper for the Youthful Worthies to give the Church any service which it needs and asks, and of which they are capable, compatibly with the Divine order in Church government.


(43) Question: Does not the reward of being of the Youthful Worthies class require the character and heart attitude found only in those who come over on the side of the Priests in the present sifting? Does not association with the Levitical divisions indicate such a measure of bondage and mis-directed faith as makes them unsuitable associates of the Ancient Worthies?


Answer: Before the Youthful Worthies will be worthy of association with the Ancient Worthies they will have to obtain a good report for faith and obedience, and to the extent that their cleaving to the Levitical divisions implies sympathy with Levitical ways, to that extent they will have to cleanse themselves



if they would be the Millennial associates of the Ancient Worthies. And this the ultimately faithful among them will do. However, it seems to us that their temporarily being entrapped with the Great Company would no more ultimately make them unworthy of being Millennial Levites than the same temporary entrapment of the Great Company would make them ultimately unworthy of being Millennial Levites. In both cases we expect to see a cleansing setting in to make them worthy. But, as we have previously pointed out, those of the Youthful Worthies who associate with the Priests have a chance for a better victory now, and for a better reward hereafter than do those who now associate with the Levites.


(44) Question: How can we know who is a Youthful Worthy?


Answer: First we will answer with reference to those brethren who have consecrated since the Fall of 1914. Knowing from many reasons that Spirit begetting ceased by the Fall of 1914, we readily can know of all who have consecrated since that time that they could not be Spirit-begotten; and that, therefore, their hopes lie in the direction of Youthful Worthiship. With respect to those of them who consecrated since the general Call ceased in 1881 (F 156, 157), we cannot now be sure, though each individual by the various witnesses of the Spirit may be able to learn his position. It would not, however, at all surprise us, if there should arise a Youthful Worthies' movement, separating them from others. If this should prove true, it would doubtless then become clear as to the Youthful Worthiship of all of the unbegotten consecrated.


(45) Question: What is typed by "the poor" and "the stranger" doing the gleaning? How was the field left for them to glean by the reapers?


Answer: In the type (Lev. 19: 9, 10) the owners of the field were told to leave the gleaning for the poor



and the stranger. We understand the owners of the field to represent our Lord (Matt. 20: 1-8). The command not to glean would seem to represent Jehovah's charge to our Lord ["Thou"], to leave something of the Harvest ungathered by the faithful—the reapers ["ye"]—for others to glean. We understand "the poor" to represent the Great Company, who have become poor in the sense of their having lost the riches implied in the possession of the High Calling. "The stranger" seems to represent the Youthful Worthies, who are strangers to the High Calling. The command to leave the gleanings for the poor and the stranger types Jehovah's charge to the Lord Jesus, as we see, e.g., in the Gideon Type, to prepare the faithful Little Flock members for the first battle of antitypical Gideon, for the first smiting of Jordan, for the executing of the judgment written, and for the confessing of the sins over Azazel's Goat, and to set them to work in these activities, thus leaving the balance of the Little Flock as gleanings for others, i.e., the Great Company and the Youthful Worthies, to win from 1914 to 1916. During that period the Little Flock did not occupy itself in its work with ministering the truths that brought people into the Truth. The declaration of such truths as led people into the Truth was then left for the Great Company and the Youthful Worthies, to make which was the gleaning work. The faithful occupied themselves with the presentation of such stern truths as exposed and rebuked the sins of Christendom, as announced the destruction of Satan's Empire, and as pronounced judgment on the kings, princes, nations and peoples. Thus while the Little Flock was so engaged the other two classes completed the gleaning—won for the Truth those of the Little Flock that had not been gathered into the Truth before the last one was Spirit-begotten in Sept. 1914. This will account for the fact that antitypical Elisha—