Yearbook—1980

Title Page/​Publishers’ Page

1980 Yearbook of Jehovah’s Witnesses

Containing Report for the Service Year of 1979

Also Daily Text and Comments

Jehovah’s Witnesses are grateful to their Heavenly Father, Jehovah, for the privilege of sharing with all mankind the marvelous Kingdom hope through Jesus Christ.​—Rom. 15:12, 13.

Index of Countries

Page

24 1979 Service Year Report, 205 Countries

Acts of Jehovah’s Witnesses in Modern Times in:

34 France

162 Lebanon and Syria

210 Israel and Jordan

260 Yeartext for 1980

261 Daily Text and Comments

1980 Yearbook of Jehovah’s Witnesses

Millions of people today find themselves with ‘no hope and without God in the world.’ (Eph. 2:12) Notwithstanding the glowing human promises made in this century for a better future, they despair of ever seeing the troubled world conditions straightened out. They are swept along with the spirit of the world, thus becoming apathetic, depressed and cynical. In their frustrations many turn to violence, drugs, sexual immorality, crime and even suicide. Thus a report from New Zealand states: “Never have people been so demoralized, so dissatisfied with human government.”

But there is a notable exception. There is a group of people, upward of two million of them, scattered throughout some 200 lands and islands of the seas, who have a ‘living hope’ regarding the future. Why? Because they have implicit faith in the ability and willingness of the Creator to set matters straight in his own due time. And they have strong reasons for believing that that due time is close at hand. Who are they? They are Jehovah’s Witnesses. They have experienced in their own lives the fulfillment of these inspired words: “May the God who gives hope fill you with all joy and peace by your believing, that you may abound in hope with power of holy spirit.”​—Rom. 15:13; 1 Pet. 1:3.

THEIR HOPE

Their hope is based on God’s sure promises. What has God promised? His promises are highlighted in the words that his Son, Jesus Christ, spoke while here on earth, and in the prayer that he taught his followers to pray: “Our Father in the heavens, let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.” Here, he was giving Christians something for which to hope. (Matt. 6:9, 10; 7:7) For in making these petitions, Christians would be looking forward in faith to the vindication of God’s name, the triumph of righteousness, and the doing away with religious hypocrisy and all other evils on earth.

Yes, for God’s will to be done upon earth means that God “will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore.” (Rev. 21:4) Those words, in effect, promise everlasting life in perfection and happiness on a paradise earth for billions of Adam’s offspring, living and dead. Furthermore, the time for these things to be realized is near at hand. This is seen by the physical facts in fulfillment of such prophecies as those found at Matthew chapters 24 and 25, Mark chapter 13, Luke chapter 21, 2 Timothy 3:1-5 and Revelation 6:1-8.

For all mourning and tears to be done away with, there would also need to be the returning of loved ones from the graves. So we are given the hope of a resurrection of “all those in the memorial tombs,” “of both the righteous and the unrighteous.” Because of this hope Christians do not mourn as do others.​—John 5:28, 29; Acts 24:15; 1 Thess. 4:13.

STRONG BASIS FOR HOPE

Why can Jehovah’s Witnesses be so confident about their Christian hope? First of all because Jehovah God, the Creator, does indeed exist. All his visible creation testifies to that; and not only to his existence, but also to ever so many of his marvelous qualities or attributes, such as his wisdom, power and love. (Rom. 1:20) Further, his dealings with humankind, as recorded in his Word, prove that he is a faithful God, that he simply cannot lie. (Titus 1:2; Heb. 10:23) Because of this Christians “have strong encouragement to lay hold on the hope set before” them. What Jehovah God promises he fulfills.​—Heb. 6:18.

The very steps that Jehovah God has taken to bring about the fulfillment of his promises give Christians further basis for strong hope. Foremost among these steps is his sending his Son to earth to die for our sins. Since humankind had been sold into the slavery of sin and death through Adam’s sin, for us to be able to enjoy everlasting life under Kingdom conditions, the slavery to sin and death would have to be abolished. (Rom. 5:12) To this end God “gave his only-begotten Son, in order that everyone exercising faith in him might not be destroyed but have everlasting life.” Since then God has been making further preparations for Kingdom blessings by calling out and training 144,000 anointed followers of Jesus to be associated with him as the ‘seed of Abraham,’ which will bless all mankind.​—John 3:16; Gal. 3:16, 29; Rev. 14:1; 20:6.

THE POWER OF HOPE

Hope and faith are closely related. But it would be a mistake to view hope as a mere aspect of faith. Bible writers distinguish between the two as at 1 Corinthians 13:13: “Now, however, there remain faith, hope, love, these three.” Faith gives substance to hope, even as we read: “Faith is the assured expectation of things hoped for.” On the other hand, hope strengthens faith.​—Heb. 11:1.

Hope sustained the faithful men of old. Without a doubt the prophecy Jehovah God gave in Eden furnished Abel a basis for hope: “I shall put enmity between you [the Serpent] and the woman and between your seed and her seed. He will bruise you in the head and you will bruise him in the heel.” Because of this promise the apostle Paul could write: “For the eager expectation of the creation [the world of mankind] is waiting [although unknowingly] for the revealing of the sons of God [Christ’s anointed body members]. For the creation was subjected to futility, not by its own will but through him that subjected it, on the basis of hope that the creation itself also will be set free from enslavement to corruption and have the glorious freedom of the children of God. For we know that all creation keeps on groaning together and being in pain together until now.”​—Gen. 3:15; Rom. 8:19-22.

The patriarchs Abraham, Isaac and Jacob were sustained by the hope of a “city” having real foundations, God’s kingdom. Because of this they were able to reach out for a better place, to one belonging to heaven. Hope also sustained the prophet Moses.​—Heb. 11:10, 13-22, 24-26, 35.

And was it not hope that sustained Jesus Christ? Yes, for we read that it was “for the joy that was set before him” that he was able to endure so much and come off victoriously. He had strong confidence in the ultimate triumph of righteousness, even as can be seen by his Model Prayer. He also had the hope of again sharing the glory he originally had with his Father.​—Heb. 12:2; John 17:5.

What a sad picture Jesus’ apostles and other disciples presented when their Master was put to death! At that time they were without hope, depressed, fearful, inactive. But what a change took place when their hopes were revived by means of the resurrection of Jesus from the dead!​—Luke 24:17, 32.

How prominently hope loomed up in their lives after that! In particular did they have strong hope in the return of their Master and in the resurrection of the dead. Their hope, in fact, became the issue between the rulers and those Christians. Thus on one occasion the apostle Paul stated in court that it was because of “the hope of the promise that was made by God to our forefathers I stand called to judgment.”​—Acts 26:6, 7; 23:6; 3:21.

No question about it, hope has sustaining power. It supports us when under trial, when tests and disappointments come. The Christians at Thessalonica demonstrated this, for Paul wrote them, “we bear incessantly in mind your faithful work and your loving labor and your endurance due to your hope in our Lord Jesus Christ before our God and Father.”​—1 Thess. 1:3.

Hope also serves as a protection. That is why it is likened to a helmet: “Let us keep our senses and have on the breastplate of faith and love and as a helmet the hope of salvation.” (1 Thess. 5:8; Eph. 6:17) Just as the helmet of old, made of various materials, protected a soldier engaged in carnal warfare, so hope, the spiritual helmet, protects our minds against attacks by doubts as to our teachings and against temptations to violate Bible principles.

Because hope also makes for security it is likened to an anchor. “This hope we have as an anchor for the soul, both sure and firm.” (Heb. 6:19) Even as an anchor serves to keep a ship firm, secure and steady in the midst of a raging storm, so our Christian hope helps us survive the storms of life, whatever their nature​—disappointments, injustices, sickness, adversity or persecution.

STRENGTHENING THE CHRISTIAN HOPE

Without a doubt, Jehovah God caused all the foregoing to be recorded in his Word so that “through the comfort from the Scriptures we might have hope.” (Rom. 15:4) It follows then, that by feeding daily on God’s Word we will strengthen our hope. This requires both time and effort. Actually it means taking time that we would ordinarily spend doing other things and using it for Bible reading and study. (Eph. 5:11, 15, 16) Since no Christian is sufficient in himself, we must also meet with fellow Christians. At such meetings we can incite others and be incited by them to love and fine works by making public declaration of our hope. (1 Cor. 12:14-26; Heb. 10:23-25) In fact, whenever opportunities come our way we want to “make fast our hold on our freeness of speech and our boasting over the hope firm to the end.” The more we do so, the brighter and stronger our hope becomes.​—Heb. 3:6.

But let us not overlook that it is also “through our endurance” that we gain hope. Not only does hope help us to endure, but endurance, in turn, strengthens our hope. That is why it is written: “Let us exult while in tribulations, since we know that tribulation produces endurance; endurance, in turn, an approved condition; the approved condition, in turn, hope, and the hope does not lead to disappointment.” Yes, when we keep doing God’s will, resisting opposition and temptations, we gain the realization that God approves us, that we are pleasing to him. This, in turn, strengthens our hope. (Rom. 5:3-5) It is even as we also read: “We desire each one of you to show the same industriousness so as to have the full assurance of the hope down to the end, in order that you may . . . through faith and patience inherit the promises.”​—-Heb. 6:11, 12.

What else can strengthen our hope? Unselfish love will, for “love . . . believes all things, hopes all things, endures all things.” (1 Cor. 13:4, 7) Love believes all things that God has promised in his Word, thereby strengthening hope. Love will make us optimistic, positive, forward looking; it will make us hope for the best. Hope does not easily give up as to prospects for improvement in others. It is ready to give them the benefit of the doubt. Love will cause a Christian mate to keep on hoping that the unbeliever will eventually become a believer. Time and again such hoping has been rewarded after as much as 25 years! When we are going from house to house with the good news of God’s kingdom, love will make us hopeful about finding sheeplike ones who are hungering and thirsting for righteousness.

Holding a good conscience, being honest with ourselves and having a good relationship with our heavenly Father will also serve to strengthen our hope. Because of having a bad heart Judas saw his case as hopeless and so committed suicide. (Matt. 27:3-5) Because of having a good heart the apostle Peter was able to recover from his having denied his Master three times. (Matt. 26:75; John 21:15-17) Due to his having a good conscience the apostle Paul could hopefully ask others to pray for him: “Carry on prayer for us, for we trust we have an honest conscience.”​—Heb. 13:18.

As has been previously observed, prayers are, in effect, expressions of hope. We strengthen our hope by expressing it in prayer and we should also pray for God to strengthen our hope even as Jesus emphasized that always we should ‘pray and not give up.’ (Luke 18:1) So, we keep praying for our hopes to be realized in God’s due time. Since the more we pray, the stronger our hope will become, let us ‘keep praying incessantly,’ yes, keep ‘persevering in prayer.’​—1 Thess. 5:17; Rom. 12:12.

That Jehovah’s Witnesses have this kind of hope can be seen from the reports of their hope-inspired activity for the 1979 service year.

GOOD NEWS DUE TO HOPE-INSPIRED ACTIVITY

“AS cold water upon a tired soul, so is a good report from a distant land.” (Prov. 25:25) Good reports have indeed come this year from many lands. This is truly cause for rejoicing, for Jehovah’s people have experienced severe testings in recent years. There have been testings due to disappointments regarding the realization of certain hopes. In more and more lands nationalism is making the witness work more difficult. There are ever-increasing economic pressures due to inflation and unemployment. The modern trend toward materialism, pleasure-seeking and the gratifying of fleshly desires has been taking its toll. (For example, had it not been for disfellowshipings, the United States would have seen an increase of almost 3.5 percent instead of almost 1.5 percent.)

That there truly is cause for thanksgiving can be seen from the fact that in spite of slight decreases in literature placements during the 1979 service year there was an increase of about 14 percent in baptisms for a total of 113,672. There were also increases in hours, about 4 percent, and also slight increases in return visits and home Bible studies. Also cause for thanksgiving are the reports from such lands as Nigeria and the Philippines. After a few years of decreases in the number of Witnesses in these lands, recent months have seen a definite upswing. In one African land​—in spite of a ban—​Witnesses by the thousands were able to attend circuit assemblies, and hundreds have been baptized. Their hopes are bright and strong in spite of their situation.

The news from Malawi, on the whole, is encouraging. Our brothers have won out. (Isa. 54:17) The year 1979 marked a turning point, for most of our brothers there have been released, although thousands remain in refugee camps across the border in Mozambique. Currently, government officials are stressing the paying of taxes, so that now a tax receipt rather than a party card is what they require. This furnishes no problem for the Witnesses. Relief was also provided for those who were in need of material things. In many places brothers are making a good name for themselves by working hard on community projects. The number of circuits and home Bible studies have increased, along with baptisms.

Hope-inspired activity in Brazil resulted in an all-time peak of 106,970 Witnesses as well as an all-time peak Memorial attendance of 299,453. During the year a total of 9,387 persons symbolized their dedication by water baptism. Hong Kong saw a 10-percent increase; Italy an 8-percent increase, for a total of 77,774 Witnesses, and Japan a 10-percent increase, with a peak of 50,473 publishers. It was also happifying to see increases this year, though not large, in such lands as the United States and Great Britain. By consulting the chart one can note many other lands that showed increases. Germany saw hundreds more baptized than were last year.

Among the most encouraging aspects of the 1979 service year report is the greatly increased number of those who shared in the pioneer and especially the auxiliary pioneer work; the latter requires devoting 60 hours a month to preaching and teaching. This shows that ever so many of Jehovah’s Witnesses have the self-sacrificing spirit in spite of the world’s trend to ever more self-indulgence.

Thus the past year saw Japan reach a peak of 15,194 pioneers, which at the time was more than 30 percent of the total Witnesses. In Korea there was a 46-percent increase in the number of auxiliary pioneers over last year. There one Witness taxi driver serves as such although working the greater part of each day to earn a living. How does he do it? He leaves a Bible study aid in the back seat of his cab, and that often results in opportunities to witness. In this way he has been able to place as many as 142 books in one month. Also in Korea, on an average each month 15 percent of the brothers imprisoned because of their stand on neutrality manage to do auxiliary pioneer work.

Among other lands that give encouraging reports of this feature of the witness work are Great Britain, France and the United States. In Great Britain mothers with several small children manage to arrange their affairs to serve in this way six to nine months out of the year. In Mexico mothers with six, seven and even ten children occasionally manage to do the same. In Newfoundland one mother successfully served as such for one month although working eight hours a day at a secular job, having an unemployed husband and seven children to care for!

THE PRINTED PAGE GIVES HOPE

Can one tract cause a truth-hungry person to embrace the Bible hope that the Witnesses bring? Indeed it can. A Witness going from house to house in Sesotha, South Africa, met a woman who, as the result of reading the tract “Why Are We Here?” was waiting for the Witnesses to call. She wanted to become a member of their “church,” for it was clear to her from reading this tract that the Witnesses had the truth. A Bible study was started with her and a year later she dedicated herself to God and was baptized.

Can reading one copy of a magazine inspire hope in a person? Again, the answer is Yes. A prisoner in Portugal chanced to receive a copy of the Awake! magazine for the first time. His response? He wrote to the branch there: “Dear Sirs: I read Awake! magazine for the first time and would like to express my appreciation for this splendid magazine which I found endowed with non-political, humanistic and one hundred percent realistic tenor. I am really unable to express all that I felt, however, I will try to give a picture of what could have been my career if I had spent my leisure time reading a magazine like Awake! Then I would have followed a course different to that which brought me behind prison bars . . . Nevertheless, I am convinced that with the precious aid of Awake! magazine, I will succeed in making a new course for my life.”

From the following it is clear that reading just one book can also give one the Bible-based hope: In Mexico a young woman, a drug addict and in miserable shape both physically and morally, asked for some cigarettes from a Witness who was visiting a prison. In place of cigarettes she was given a copy of the Truth book. Circumstances prevented making a return visit on her but a year later the Witness who had given her the book met her on the street. She was very happy. She had overcome her drug habit and was now associated with the Witnesses. She had liked the book so much that she got in touch with the publishers of it, began studying the Bible with the Witnesses and before long dedicated herself to God and was baptized.

In particular has the beautifully illustrated publication My Book of Bible Stories been an effective instrument in building hope in people. Thus from Belize, Central America, comes this report: “The book My Book of Bible Stories seems to have taken Belize by storm. One eighty-year-old man, in appreciation for what he had learned, said: ‘After all these years I just discovered that I was still a boy.’ It is common for people to approach a Witness on the street and ask for ‘one of those books like my neighbor has.’ Books are requested by people who have never listened before. Among schoolchildren it is THE book to have.” An experienced Nigerian Witness expressed similar sentiments. It is a “book that appeals to both friend and foe . . . I have seen people come to Jehovah’s Witnesses’ homes asking for a book. . . . I see that even persons that never allowed Jehovah’s Witnesses to stand at their doors before come asking for the book. In our territory it is known as ‘The book.’ Schoolteachers like the book . . . even illiterates want it.”

An Austrian girl of eight years wrote the Society: “I would like to let you know how much I enjoy the book ‘My Book of Bible Stories.’ Especially do I find enjoyment in looking at the powerful pictures again and again. All the stories are wonderful. I have read the entire book and now start reading it again with all the Bible texts. I have also been able to show the book to my teacher and I am also reading out of it to my girl friend. I want to thank you so much for it.”

A Witness in Japan introduced the Bible Stories book to the president of his company with whom he rides to work. After carefully reading it he procured 300 copies for his employees. In presenting it to them he encouraged them to read it with their families.

In Nigeria a Witness was able to place 37 copies of the Bible Stories book with the students at the college where he worked. One 15-year-old Witness girl placed over 400 copies of this book with her teachers and fellow students.

In the Dominican Republic a certain Protestant pastor liked the Bible Stories book so much he ordered 50 copies of it for his church members. In New York a Sunday-school teacher ordered 60 copies for her pupils and friends.

In Fiji a young man obtained a copy of Bible Stories and took it with him to his outer island. When a Witness called some weeks later he found a group of 15 young children who were eager to tell him the things they had learned from this young man. A producer of radio Bible quizzes personally stated he benefited from reading this book. Now people are asking for copies so as to be able to answer his quizzes.

The book Your Youth​—Getting the Best out of It has also been well received in Fiji. A Witness with a large family tries to get some witnessing done by translating articles from the Society’s English publications into the vernacular language and presenting them to the local radio station. As a result of the translation and broadcast of the chapter “Your Clothes and Appearance Talk​—About You” she received 40 requests for copies of the Youth book from which this was taken. People are now calling at her home to request Bible studies.

In Ecuador two missionaries make it a practice to visit schools and ask permission to speak with the students. In nine months they placed 5,817 copies of the books Your Youth​—Getting the Best out of It and Did Man Get Here by Evolution or by Creation?

The printed page continues to be used mightily in helping truth-hungry people to gain a solidly based hope.

THE BIBLE HOPE CHANGES PEOPLE’S LIVES

Preaching the good news of the Kingdom hope caused people of Bible times to be “washed clean” of all sorts of bad practices. (1 Cor. 6:9-11) The same is true today, even as the following experiences show.

In Sweden a Witness got a telephone call from a man at whose door he had left a “not-at-home” slip. The man had been at home but was too depressed to answer the door. But upon reading the slip, which was entitled “Alive and Healthy Forever,” he asked the Witness to call immediately. The man had been so greatly depressed that morning that he had loaded his revolver and was ready to do away with himself when the Witness called. But upon reading the slip about ‘staying alive and healthy forever’ he changed his mind. The Witness was able to comfort him with the Kingdom hope, upon which he subscribed for the Watchtower and Awake! magazines.

In Canada a mother who had recently become a Witness asked that someone witness to her son in prison. He turned out to be such a violent alcoholic wrongdoer that he had received an indefinite prison sentence making it likely that he would never get out of prison. The prison officials warned the Witness elders about this man. But he responded so well to the Kingdom hope that, after 19 years in prison, he was released on parole. He will always have a parole office checking on him. Now he is such a quiet, smiling, happily married father that one could not imagine him ever having been a violent alcoholic!

In Austria a Witness going from house to house met a young man who was still in bed although it was late afternoon. Disappointed with life, he had turned to alcohol and drugs as being the only alternative to suicide. A regular Bible study was started with him. After the second study he quit smoking; after the third study he got rid of his outlandish beard. In time he overcame other problems. Asked at a recent circuit assembly what was the highest point in his life, he replied that it was getting baptized the day before.

How the ‘living hope’ helps people to straighten out their married lives is seen from two experiences from Belize, Central America. In going from house to house Witnesses placed the book Making Your Family Life Happy with a woman who was living out of wedlock with a man. The couple immediately started to read the book together, spending long hours looking up the scriptures. Upon the next visit the Witnesses noticed that the Family book was on the center table. The woman had written out the entire passage of Genesis 2:24, which reads: “That is why a man will leave his father and his mother and he must stick to his wife and they must become one flesh.” By the time the Witnesses called again the woman announced that she was now Mrs. _________________ . Her husband gladly welcomed the Witnesses and a home Bible study was started.

In the same country there was a woman who had lived with a man for 25 years and had nine children by him. Upon becoming familiar with the Kingdom hope and its requirements she asked the man to marry her. He refused, and so she left him, taking all her nine children with her. Elders in her congregation not only kept helping her spiritually but also were able to find a way for her to make a living and provide for her children as well. No question about it, the Bible hope changes people’s lives for the better.

SPREADING HOPE DESPITE PERSECUTION

The lot of many of Jehovah’s Witnesses today calls to mind the words of the apostle Paul: “We are pressed in every way, but not cramped beyond movement; . . . we are persecuted, but not left in the lurch; we are thrown down, but not destroyed.”​—2 Cor. 4:8, 9.

How Jehovah is providing such help in our day can be seen from this report from an African land where there is much persecution:

‘When we were arrested, the police confiscated all our literature, Bibles, books and magazines. Later, when some political prisoners from another area were transferred to our camp we were happily surprised to see that they had some of our publications. The police had decided to sell the books they had confiscated from our brothers to make a profit. These political prisoners, in turn, were willing to sell these books to us. In this way I was able to have a considerable supply of literature. Imagine my happiness when I could see the name of a brother I knew written on the inside cover, and there I was, in prison, now benefiting from his confiscated literature!’

The past year saw a new law passed in a certain African land whereby stricter measures were to be taken against all those practicing an unauthorized religion. However, the Witnesses there have not let this deter them in the least. During the past year more than 2,000 newly dedicated persons were baptized; new highs were reached in the number of full-time preachers and nearly 30,000 Bible studies are being conducted with interested persons.

In another land where the Witnesses’ activity is banned, four brothers spent four months in prison because of obeying God as ruler rather than men. Upon their release two of them lost their jobs. One of these started a small grocery business, which enables him now regularly to auxiliary pioneer. His example impelled four others in his congregation to join him in this activity.

There is particularly severe persecution in another land where many hundreds are in prison. Still, those at liberty carry on fearlessly. Thus in one area where there are only three baptized Witnesses seven publishers share in witnessing and 60 attend meetings. One brother is conducting studies with 168 people in groups of about 40.

Adding to the tests the brothers have to face in some lands, opposers try to make them compromise not only as to nationalism, but now in matters of witchcraft and ancestor worship. One brother relates: ‘I was beaten with the butt of a gun mostly around the head. However, Jehovah strengthened me. What brought me joy was that on the next day the persecutors came back to my home and asked for literature, for which they contributed.’

In still another land where the Kingdom work is banned a Witness schoolteacher makes it a point to call on all the parents of her students. She discusses with them the progress their children are making, behavior problems and the like. This has opened many opportunities for her to give a witness concerning God’s kingdom and as a result she has several home Bible studies.

THE “LIVING HOPE” CONVENTION

Jehovah God commanded his ancient people Israel to come together three times annually in festivals. He well knew how faith-building and hope-inspiring such gatherings would prove to be for his people.​—Deut. 16:16.

In keeping with this divinely appointed pattern Jehovah’s people in most lands gathered during 1979, twice for circuit assemblies and once for the “Living Hope” convention. The number of “Living Hope” district conventions in each land ran from one to over ninety.

These conventions undoubtedly served their purpose in building up the faith and strengthening the hope of Jehovah’s people. They also served to give a grand witness to Jehovah’s name and kingdom. In fact, much favorable newspaper, radio and TV publicity resulted. They featured stories telling what changes for the better the truth had made in the lives of people, how even “prisoners find God through Witnesses.” TV stations featured the baptism service, and newspapers carried pictures and stories about it. One newspaper showed a picture of ‘an inmate of a Federal correction institution who was starting a new life with his being baptized into the faith of Jehovah’s Witnesses.’

All who attended were conscious of their spiritual needs, and they received rich blessings. Thus one zealous pioneer couple was heard to exclaim at the close of the first Milwaukee convention: “This absolutely was the very best convention we ever attended. We feel so encouraged and built up!” A report from Sweden stated: “Never before [were] so many spontaneous remarks heard about the value of the program during and after the assembly. It reached the hearts of all categories and gave clear and straightforward counsels.” Expressions such as, “This is what we need!” and, “This is what we want, clear guidelines!” were repeatedly heard.

Of course, to report on the “Living Hope” convention with the same candor Bible writers displayed, it would be necessary to observe that not all in attendance showed the same appreciation. There were still some who milled around in the corridors during the program, or engaged in extended conversation while brothers were speaking from the platform. There was also scrambling for preferred seats, which was hardly in keeping with the love that should mark Christ’s followers.​—John 13:34, 35.

Among the foremost blessings of the convention were, of course, the releases. On Friday afternoon the conventioners received the Commentary on the Letter of James. This textbook, which contains a verse-by-verse treatment of James’ letter, caused great excitement. It will be used in many lands as a textbook in the Theocratic School for the next two years. Saturday the conventioners were delighted to receive Choosing the Best Way of Life, which contains much fine counsel based primarily on the two letters of the apostle Peter. And Sunday morning the conventioners were pleasantly surprised to receive the release of two cassettes containing a recording of the book of Acts.

Greatly appreciated by all were the three dramas based on Bible themes. The first, “What Are You Choosing?” graphically depicted the choice that Moses had to make between all that Egypt had to offer and being a servant of Jehovah God. Next came “The Need of the Fatherless Boy​—Can You Help Him?” It deeply touched the hearts of all who heard and saw it, and no doubt its effect will be felt in the greater attention congregations will now pay to those who are, literally and spiritually, widows and fatherless boys. Powerful, timely and most thought-provoking was the drama “Be Transformed by Making Your Mind Over.” It really had a soul-searching message for all who were getting careless as to the kind of entertainment they are choosing these days.

Many were the fine, upbuilding talks that were given, but space permits touching on just a few of these. The 100-year record of The Watchtower and of those associated with it as ‘messengers of hope’ was not only enlightening but most encouraging. The talk dealing with our conscience directed the pointed counsel to those who blithely say, “It doesn’t bother my conscience.” That talk showed how important it is to make certain what God’s Word has to say about a matter, and how it will affect our brothers as well as what effect it might have on ourselves. And because of the inroads that the world’s unclean spirit is making among some of God’s people, other talks stressed the Christian requirements of chasteness, self-control and “holy acts of conduct.”

Many were the appreciative comments heard on the symposium dealing with “Soundness of Mind in a Mixed-up World.” These talks underscored the value of cultivating a realistic view of life; of forming trusted relations with Jehovah God and our brothers; of strengthening our Bible-based hope and the will to live, as well as of allowing for variety and recreation in one’s life. A fine point made in the talk “Choosing the Best Way of Life” was that Jehovah God will save us from stumbling​—even as he did David in the case of Nabal’s insolence—​but we must do our part. The brothers also appreciated the candor of this same talk, which acknowledged the Society’s responsibility for some of the disappointment a number felt regarding 1975.

“Christlike Modesty​—Evidence of Wisdom” made the point that modesty means to be aware of one’s limitations. The Bible shows that God is humble, but since he is without limitations the term modesty does not appropriately apply to him. Then again, a Christian may be humble and yet not be fully aware of his limitations, as in the case of the apostle Peter.​—Ps. 18:35; Mark 14:27-31, 66-72.

The heartwarming message contained in the public talk, “Mankind’s Only Hope​—God’s Unshakable Kingdom,” also elicited many expressions of appreciation. And ending the convention on a very positive and encouraging note was the final discourse, “Spurred on by Our Living Hope.”

The witnessing from house to house and on the streets, preaching the good news of the Kingdom and advertising the convention on Friday morning, was again a high point. And let it be noted that it fitted in so well with all the admonition that was given on the importance of the witness work. It furnished a fine opportunity for newer publishers to share in the house-to-house activity as well as for all others to have a taste of Kingdom-preaching. Such field service is especially fruitful and is appreciated because of its effectiveness. In many places the fact that thousands share in this activity at the same time resulted in much favorable publicity, both in the newspapers and on TV. Featured extensively were descriptions of this work under such headings as “Watchtower Carrying Message for 100 Years.” “Witnessing for God is a labor of love,” and “15,000 Witnesses blanket area with Watchtower today.”

In passing it might be noted that the simplified feeding program in some lands allowed so many more of the brothers to enjoy the convention program. Furthermore, many expressed great pleasure at the fine arrangements of Kingdom songs presented by means of recordings before each morning and afternoon session.

The “Living Hope” conventions did indeed furnish “food at the proper time.” All, whether Witnesses or not, who came to these conventions “conscious of their spiritual need,” had their faith and love strengthened and their ‘living hope’ made more bright and real.​—Matt. 24:45-47; 5:3.

[Chart on pages 24-31]

1979 SERVICE YEAR REPORT OF JEHOVAH’S WITNESSES WORLD WIDE

(See publication)

Acts of Jehovah’s Witnesses in Modern Times

The good news of the Kingdom is being preached world wide, just as Jesus said would occur before the end comes. (Matt. 24:14) Yet the tremendous witness being given today was made possible, in part, by the preaching and teaching of Jehovah’s Witnesses in previous years. In the next 223 pages, consider the lives and activities of many of the persons who shared in starting and developing the Kingdom preaching in modern times in the following five countries.

FRANCE: An obscure Swiss woodcutter started the preaching work in France around 1900. You will read with fascination how, despite difficulties such as unfaithful brothers and Nazi persecution, from that one early Witness there has today come to be a mighty army of over 67,000 Kingdom proclaimers.

LEBANON AND SYRIA: Despite recent civil war and political crisis, read how Jehovah’s Witnesses here have courageously carried on with their Kingdom activity.

ISRAEL AND JORDAN: In these countries where Jesus once walked and taught, you will learn how Bible truth is marvelously uniting Jews and Arabs.

We believe that reading these stirring reports of Christian faith in modern times will strengthen and encourage you to carry on in your service to God.

France

France has over 212,000 square miles (550,000 km²) of territory, being the largest country in Europe, with the exception of the Soviet Union. The French are in the habit of calling their country the “hexagon” (six-sided figure). You can see why by examining the accompanying map of France. The country is blessed with fine beaches along the English Channel and the Atlantic and Mediterranean seacoasts, and with the majestic, snowcapped mountains of the Alps and the Pyrenees.

France is a republic that is divided into 96 administrative departments and includes the Mediterranean island of Corsica. The French population of over 53 million is a mixture of various types reflecting their distant ancestors: Mediterraneans, Celts, Germans and Latins. French is the language spoken today by all Frenchmen, although in what used to be Alsace-Lorraine the older folk still speak German or a local German dialect. Polish is spoken by many of the miners who came to France from Poland after the first world war. There are also a great number of Italians and Algerians. Recently many thousands of Spanish and Portuguese workers have come to France, which means that their languages can often be heard throughout the country.

On the whole, France is a Catholic country, the French Protestant community having been greatly diminished by the persecutions of the 16th and 17th centuries. However, commenting on the religious situation in France, the Encyclopœdia Britannica states:

“A phenomenon common to all western countries but evident in France to a marked degree is the failing away of the mass of the people from the religious groups. It is associated with the growth of industrialization and urbanization. While rural communities in general remain more attached of the traditional faith, the townspeople, particularly in suburban districts, are in process of de-Christianization.”

RUSSELL LAYS THE GROUNDWORK

The activity of Jehovah’s Witnesses in France dates back to the end of the 19th century. In 1891 the Watch Tower Society’s president, Charles T. Russell, visited Paris and recorded his impressions of the French field in the November 1891 issue of Zion’s Watch Tower: “The French are rapidly turning to open infidelity, although many still are blinded by gross Romish superstition.”

However, this unfavorable impression did not prevent Brother Russell from having the Studies in the Scriptures translated into French. He also made arrangements for various tracts and pamphlets to be translated into French, thus laying the groundwork for future preaching of the good news in France.

AN OBSCURE SWISS WOODCUTTER

Sometime in the 1890’s, an obscure Swiss woodcutter named Adolphe Weber traveled to the United States. There, in Pittsburgh, he worked for Brother Russell as a gardener and obtained a deep knowledge of the Scriptures from him. After a time, Weber offered to return to Europe to evangelize the French-speaking countries. Brother Russell eventually accepted his proposition and agreed to finance the preaching work in French-speaking Europe.

Adolphe Weber was a simple man of peasantlike appearance. But, at the same time, he was a devout, mature Christian who knew well the English, French and German languages. Back in Switzerland, he inserted advertisements in French-language religious newspapers and magazines for Volume I of Studies in the Scriptures and booklets written by Brother Russell.

FIRST SIGNS OF INTEREST

On August 12, 1900, a Frenchman named Elie Thérond, living in a little place called Beauvène in central France responded to the advertisement and ordered the Bible literature. Elie recognized the ring of the truth and soon began spreading the message himself. Later, in 1905, his home became the first depot for filling orders of Watch Tower literature in France.

In 1901 Jean-Baptiste Thilmant, a grocer living in a Belgian mining village near Charleroi, also read one of Brother Weber’s advertisements and ordered Bible literature. By 1902 he organized in his home a small group of Bible students. This group later carried the truth into northern France, as we shall soon see.

In 1903 Brother Russell visited Europe again and made arrangements with Brother Weber to publish a French edition of Zion’s Watch Tower. It started as an eight-page quarterly edition, the first issue dated October 1903. In January 1904, it became a monthly periodical.

“CULTIVATING” FRENCH SOIL

As a result of Brother Weber’s advertising campaign in the press, more and more people were ordering and studying the Society’s Bible literature. During the summer, Weber would work in Switzerland as a woodcutter and gardener, distributing tracts and preaching among the French-speaking Swiss people. Then he would set off on long trips visiting people in France and Belgium who had ordered literature or had subscribed for the Watch Tower. During his travels he did gardening and odd jobs to earn his keep. As a consequence of Brother Weber’s devoted service, the truth began to spread in different parts of France.

In 1904, Brother Weber visited the Thilmant family near Charleroi, Belgium. He showed them how to distribute tracts outside Protestant churches, and encouraged them to extend their activities into northern France. Thus, in August 1904, Thilmant and his young daughter Joséphine traveled by train to the town of Denain in the mining region of northern France, where they distributed tracts and Watch Tower magazines outside the Baptist church. Several members of this church read the literature with interest and subscribed for the Watch Tower. These families soon started putting awkward questions to their Baptist minister, who finally told them not to come to his church anymore. They decided to meet together to study the Bible in the home of Jules Lequime, in Haveluy, near Denain. Incidentally, the children and grandchildren of these families in Denain​—the Lequimes, Vaucamps and Polards—​are still active Witnesses, two of the grandsons at present serving as circuit overseers in France.

In 1906, Brother Weber visited this group in Denain and helped them to get organized. The Denain Congregation soon began distributing tracts outside the Protestant church in the nearby town of Sin-le-Noble. In time, several families there became interested in the truth, including the Palmaert family. Brother Weber organized them into a group that met in the home of Victor Jupin, who died on November 15, 1969, after having served Jehovah faithfully for some 60 years.

The Baptist minister in Denain still nurtured hopes that those who had become Bible Students would eventually return to the Baptist fold. He thought to himself: ‘Wait until one of them dies or wishes to get married! Then they will come running to me to conduct the service.’ His hopes were dashed first in 1906, when a brother died, and again in 1907, when two of the Lequime daughters got married. Brothers from the local congregation of Bible Students handled the services.

Meanwhile, the work was still progressing farther south. The year 1907 saw a schoolteacher near Rennes distributing Volume I of Studies in the Scriptures and Watch Tower magazines in Catholic Brittany. By that time, three literature depots were operating in France, and subscriptions for the French Watch Tower could be sent to any of these three addresses. Toward the end of 1907 an “Appeal for Volunteers” was published in the French Watch Tower.

During 1908 and 1909, the Denain and Sin-le-Noble congregations preached in surrounding territory and began forming study groups in other towns of northern France, such as in Lens and Auchel in the Pas-de-Calais Department,

EARLY PILGRIM VISITS

From December 1908 to February 1909, Weber made pilgrim visits to groups and isolated brothers in 20 departments or administrative districts all over France, including such large towns as Besançon, Grenoble, Valence, Bordeaux, Nantes, Rennes, Angers, Paris and Nancy. At this time, too, the truth began to penetrate the German-speaking region of Alsace-Lorraine. A brother Schutz was active in the town of Sainte-Marie-aux-Mines, and other Bible Students in the small town of Petersbach were distributing the publication Food for Thinking Christians in the German language.

In December 1909 and January 1910, three pilgrim brothers, A. Meyer, S. Seguier and Adolphe Weber, visited 34 towns in France and held meetings in many of them, including Roubaix, a large textile manufacturing town in the north of France, where a congregation was organized. The longest stopover was in Paris, from December 18 to 20, 1909, which indicates that interest was being developed by this time in the French capital. This same year, the French Watch Tower changed its name from Le Phare de la Tour de Sion (literally The Lighthouse of Zion’s Tower) to La Tour de Garde (The Watch Tower), the name by which it is still known today.

In 1910, the first issue in French of the “People’s Pulpit” tracts was published. The April 1910 issue of the French Watch Tower carried another “Call for Volunteers,” which stated: “We now have a large stock of People’s Pulpit tracts. 100,000 copies of the first tract have just been printed. This is a special issue that can be given to everybody.”

The year 1910 ended with another pilgrim trip throughout France by Brother Weber. He started his travels on December 22, 1910, and visited 30 groups of Bible Students in France, ending his trip on January 28, 1911. Immediately prior to his trip, on December 4 and 5, 1910, a general assembly of Bible Students in the north of France was held in Lens.

RUSSELL MAKES TWO MORE VISITS TO FRANCE

In 1911, the big event was a visit by the Society’s president, Charles T. Russell. On April 14, he spoke to a group of over 100 at an assembly held in Denain, and the following day to 70 in Lens. Bible Students from Belgium were also present at these assemblies. Brother Weber and Alexandre Freytag, another Swiss brother who was beginning to play a prominent part in the direction of the work in the French-speaking countries, assisted Brother Russell on these occasions.

From December 1911 to March 1912, Brother Russell made a tour around the world. The Souvenir Notes covering that trip says: “From Rome we went on to Paris, and here met with the little class of International Bible Students in that great city.” Among the arrangements Russell made while on this trip was provision for the opening up in June 1912 of what was called the “French Office” in Geneva, Switzerland. It was responsible for directing the work in France, Belgium and French-speaking Switzerland. Brother Russell put Emile Lanz, a Swiss dentist living in Mulhouse, Alsace, in charge of this branch office. Lanz enlisted the services of Alexandre Freytag, who helped with the translating of the French Watch Tower.

So Adolphe Weber, who had faithfully overseen the work in French-speaking Europe from its beginning at the turn of the century, stepped down in favor of the more educated Lanz and Alexandre Freytag. However, Brother Weber kept a good spirit and continued his yearly pilgrim visits to congregations and isolated brothers in the French-speaking territories. In December 1912, he set out on a long trip throughout France that took him into 42 towns and villages.

LETTER FROM THE PRESIDENT

The March 1913 issue of the French Watch Tower published a letter addressed to the French-speaking brothers by Brother Russell. In it he stated, among other things:

“I was happy to learn recently of the growing interest shown by the brothers in France, Switzerland, Belgium and Italy. I am very happy about this. . . . I must say a few words about the advantages of the work of the voluntary distributors who hand out tracts freely and wisely to anyone who will really read them. This work must undoubtedly be done particularly in Protestant localities, according to instructions you will receive from the Geneva office. . . . I hope a big effort will be put forth this year in France, with correspondingly great blessings for all the volunteers who share in the harvest work. It appears the colporteur work has not succeeded as well in France as elsewhere. We regret this, but we must accept it.”

Several assemblies were held in France during this pre-World War I year. In March, a two-day assembly was held in Lens, in the north, and during the summer there was another two-day assembly in the same region, in Denain, where 260 attended.

RUSSELL AND RUTHERFORD IN PARIS

On August 31, 1913, Brother Russell again passed through Paris, holding a meeting in the Salle de l’Exposition d’Agriculture, rue d’Athénes, near the Saint-Lazare station. Some 70 brothers, including a few who had come from Belgium, Switzerland and Germany, were present.

A few weeks later, on September 19, 1913, Joseph F. Rutherford also gave a public talk in Paris. The following day, he gave a public talk in the north of France, in Denain’s Grand Theatre, before an audience of over 1,000!

PRE-WORLD WAR I REPORT

Reporting to Brother Russell on the work accomplished in 1913 in France and French-speaking Switzerland, Brother Emile Lanz wrote:

“We have decided to concentrate our efforts specially on those parts of the country in which Protestant descendants of the Huguenots and members of other Protestant sects are established. We are organizing public meetings in these areas and gathering the addresses of those who show interest. . . . The ‘Tour de Garde’ [French “Watch Tower”] has 800 subscribers . . .. The service of the pilgrim brothers is limited to French Switzerland, northern France and Belgium, where there are congregations.”

Thus the period running from the turn of the century up until 1913 ended with the accent being placed on the French Protestants, who make up only 1.5 percent of the population, and not even all of these, since emphasis was placed on the north of France.

The year 1914 also marked an extension of the work in Alsace. On February 20, the brothers from Mulhouse organized the first public meeting to be held in Strasbourg. Brother Emile Lanz gave the talk “Where Are the Dead?” before a large audience. Of those present, 350 persons left their names and addresses. This interest was followed up by a colporteur brother from Germany, and thus a small group of Bible Students was formed in Strasbourg. In July, seven new brothers were baptized.

DIFFICULT TIMES IN FRANCE

The French Watch Tower of August 1914 announced a general assembly in Denain on August 15, 16. But on August 3, 1914, Germany declared war on France, and this assembly had to be canceled. Early in August, Germany invaded Belgium and the north of France. Some of the brothers evacuated to the Paris area, where they joined up with the small congregation that already existed there. Other brothers stayed behind the lines and continued preaching. Even though the area was occupied by the Germans, the brothers in and around Denain were able to hold meetings every Sunday. They received handwritten copies of the Watch Tower from their brothers in Charleroi, Belgium.

Farther south, Brother Theophile Lequime, who had left Denain and now lived in the Paris area, translated Watch Tower articles and duplicated them for the brothers. Thus, whether in front of or behind the German lines, the brothers received spiritual food. Yet, there was a growing feeling of disappointment among some anointed Christians, including Emile Lanz himself. He saw 1914 draw to a close without Christians’ being “caught away . . . to meet the Lord in the air,” according to their understanding of 1 Thessalonians 4:17. The work in the French-speaking lands was manifestly entering into a difficult period.

In his report to Brother Russell on the 1915 service year, Lanz wrote a long text justifying the activities of the Geneva office. However, he did not include a word about the past efforts that had made the work grow to such an extent that the Geneva office became necessary! Brother Russell became suspicious of the way Lanz was handling things, and in 1916 sent Conrad Binkele, an American of German origin, from Brooklyn to Switzerland to investigate matters. Lanz resented this, showed a rebellious attitude and finally turned against the Society. Thus, Brother Binkele took charge of the central Swiss office in Zurich, and Alexandre Freytag had oversight of the “French Office” in Geneva. That crisis was over.

A BIGGER CRISIS

Brother Freytag, who translated the Society’s publications into French, began taking liberties, inserting his own ideas into the Watch Tower. Brother Weber noticed these changes and advised Brooklyn. Brother Russell, who had just recently appointed Freytag as manager of the Geneva office, wrote Weber: “If he [Freytag] is an evil servant, this will manifest itself.”

On October 31, 1916, Brother Russell died, and this brought further doubts and tests upon the brothers, as they awaited news as to who would be his successor. Finally, in January 1917, Brother Rutherford was elected the Society’s president.

Later, Rutherford, through a letter to Freytag, encouraged the French brothers ‘to follow the established program for the Berean questions.’ This term was applied to questions supplied for group study of the Watch Tower. It seems that in 1917 these Berean studies were being neglected among the French-speaking congregations, which explains Brother Rutherford’s letter.

But another reason why Brother Rutherford insisted on the use of the Berean questions was to help the brothers stick to the truth as published by the Society. It is quite likely that Brother Rutherford had been informed of Freytag’s inserting his own ideas into the Watch Tower when translating it. Significantly, when Freytag organized an assembly for the French-speaking brothers in Geneva, October 6-8, 1917, Brother Rutherford wrote a letter to be read at the convention, which stated, in part:

“I wish to take this opportunity to greet you in Christ’s love and to assure you of my deep interest in your spiritual and temporal happiness. . . . The fiery tests that are being permitted will show who are approved and who are not. . . . All those who have pride and ambition in their hearts are in great danger, because the fallen angels will take advantage of their weakness and will conquer them unless they react strongly against these tendencies. Any deep-rooted bitterness in their hearts constitutes an opening for the Evil One. . . . Let us be messengers and servants of the truth, not of error. . . . Let us avoid empty discussions and turn away from all calumny and gossip. . . . God loves faithfulness and loyalty, which means that we should be loyal to God, loyal to the Master, loyal to his cause and to the methods He has organized for the spreading of the message of his Kingdom.”

Although warm and generous toward his associates, Brother Rutherford was also a brusque and direct type of person. He was suspicious of those who seemed to work to curry his favor. On the other hand, Freytag was a man who attached a great deal of importance to character development, and he liked to draw attention to himself and to attract admirers, particularly among the sisters. So Freytag was one of those that Rutherford caused to take offense.

In a report on the French work printed in the December 1918 issue of the French Watch Tower, Freytag openly criticized the ‘headquarters office’ for informing him that henceforth the Geneva office should become financially self-supporting. It should be remembered that, at that time, Brother Rutherford and seven other brothers from the Bethel headquarters were unjustly serving prison sentences in Atlanta, Georgia, U.S.A. Freytag apparently reasoned: ‘Russell is dead. His fellow workers are in prison. So according to Revelation 3:15-21, they are the modern Laodiceans whom God has spewed out of his mouth. I am the Lord’s messenger. God has chosen me to establish the new earth and henceforth to lead his people.’

THE PARIS CONGREGATION INFORMS PITTSBURGH

In view of this situation, on January 19, 1919, the Paris Congregation sent a letter to the Geneva office and a copy to the Society’s headquarters, which had temporarily been moved to Pittsburgh, Pennsylvania. This letter told about the “faulty” translations of books, booklets and magazines into the French language. It said that they contained “so many mistranslations that the brothers hesitate to sell or distribute several of the publications.” The letter expressed regret for “the methods used by one of the managers responsible for the Geneva office.” This letter was signed in behalf of the committee of elders of the Paris Congregation by Brother H. Roussel, Secretary.

That same month, January 1919, the Paris Congregation formed what they called the “Centralizing Committee” to replace the Geneva office. They did this because they no longer felt that the direction coming through the Geneva office represented the Lord’s direction.

FREYTAG PREPARES A TAKEOVER

Starting with the April 1919 issue, Freytag printed his name on the second page of each French Watch Tower, no longer as “manager” of the Geneva office, but as “editor” of the Watch Tower. As the official French edition of the Watch Tower represented less and less the English edition, some brothers in Switzerland took it upon themselves to publish a more accurate translation of the English-language Watch Tower. Thus there were for a time two French editions of the Watch Tower circulating among the brothers!

In August 1919, Freytag transferred a part of the Society’s literature stock and other property to his own address. Knowing that in January the Paris Congregation had informed Pittsburgh of what was going on, and that on March 25, 1919, Brother Rutherford had been released from prison, Freytag doubtless realized that the Society would certainly soon take action against him. So he began stowing away the property that he intended to keep for himself.

Finally, in the September 1919 issue of the French Watch Tower, Freytag wrote an article in which he claimed that God’s truth was now to be found through him in Geneva.

AN EVIL SLAVE IS DISMISSED

The very next issue of the Watch Tower contained a letter from Brother Rutherford addressed all French readers. It read:

“Dear Brothers in Christ,

“. . . Acting as the Lord’s representative, several years ago Brother Russell established in Geneva, Switzerland, a branch office of the Watch Tower Bible and Tract Society, appointing Brother A. Freytag as its local representative. Brother Freytag’s position was that of a simple servant of the Society and of the Lord. . . . He was never authorized to publish any magazine or tract or to distribute any publications apart from those written by Brother Russell or under his direction. . . . His case appears to be very serious, since now he claims that the Lord has appointed him as his special messenger entrusted with finishing the Church’s work.

“Because of his unfaithful conduct, the administration of the Watch Tower Bible and Tract Society has dismissed him and relieved him of all business to do with the French-language branch, replacing him by Brother C. C. Binkele. Brother Binkele has been authorized to choose, subject to my approval, a French brother to manage the French work under his oversight.”

FREYTAG TAKEN TO COURT

Although Freytag was legally dismissed as the representative of the Watch Tower Bible and Tract Society, the matter did not end there. The staff at the office took sides with him, and he refused to vacate the Society’s premises, 7, rue de la Tour-Maîtresse, Geneva. He also held on to the Society’s Watch Tower subscription file, the stock of literature and the very costly equipment used for showing the Photo-Drama of Creation. Furthermore, he continued publishing a magazine entitled “The Watch Tower.”

Every effort was made to persuade Freytag to give up the Society’s property, but without success. In the end, the case was taken to court, and Freytag was obliged to make restitution of the property he had stolen from the Society. The office of the Society in Geneva was officially closed and its operations transferred to Berne, Switzerland.

Naturally, all of this was a big test for the brothers in France, Belgium and French-speaking Switzerland. A few, mostly in Switzerland, followed Freytag, who founded a sect with himself as “the Lord’s messenger.” With the financial support of his followers, Freytag later bought a big country house outside Geneva from which he ran his sect. It still exists in France under the name of “The Friends of Man.”

PEACE RESTORED, GOOD PROGRESS FOLLOWS

The work in the French-speaking field got off to a fresh start. After the Freytag affair had been handled, the French brothers held a small convention in Paris on September 28, 1919, at which a fine spirit of unity and peace was manifest. The brothers resolved to work in harmony with the brothers appointed by the Society’s president. The “Centralizing Committee” was dissolved, as it was only a ‘defensive measure’ against the dealings of the Geneva office until the Watch Tower Bible and Tract Society reorganized the work.

Once again there was just one French Watch Tower, with Brother Adolphe Weber back on the translation committee. Brother Rutherford wrote to the French-speaking brothers, his letter appearing in the November 1919 French Watch Tower. After having expressed regret over the Freytag affair and explaining that now Brother Ernest Zaugg in Berne was in charge of the French-language work, he said:

“We now hope that the Lord will see fit to make unity and harmony prevail among the French-speaking friends. . . . If circumstances had been more favorable, I would have been happy to visit you, but in this moment of great distress upon individuals and nations, it seems impossible to do this. However, if, by the Lord’s providence, the way is opened up next year, I hope to come to see you.”

The new setup for managing the work in France, as organized by Brother Rutherford, was as follows: Conrad Binkele, whose office was in Zurich, was in general charge. Ernest Zaugg, with an office in his home in Berne, was the manager of what was called the “French work,” under the supervision of Brother Binkele. Brother Zaugg had two local “assistants and counselors,” namely, Joseph Lefèvre, in Paris, and Emile Delannoy, in Le Havre. Lefèvre was Zaugg’s assistant for the publishing of literature in French, and Delannoy was to help him take care of the needs of the French congregations. In addition, Brother Henri Roussel was put in charge of a literature depot at his home, 11, rue du Rhin, Paris.

On August 27, 1919, the French International Bible Students Association was formed, with its headquarters at 11, rue du Rhin, Paris. Of course, the work in France was still under the direction of the Swiss branch, but this local association gave the French organization a solid legal footing.

Early in 1920, Brother Zaugg made a long trip to visit the brothers in France (including Alsace-Lorraine) and Belgium. Back in Berne, he wrote a letter to the brothers, saying:

“We were deeply touched to see the zeal of the brothers and sisters who are at the ready awaiting orders from the Society and the equipment necessary for starting the work of extending the harvest. Everywhere I got the firm feeling that the terrible testing of these past years has produced fruitage in our beloved brothers in France, Belgium and Alsace, and we are convinced that the Supreme Master has thus prepared his own so that they can finish by means of his instruments the work that must still be done in the French-speaking territories.”

The teaching abilities of the brothers increased as the “Minister of the Word of God” (called V.D.M.) questions were used. These consisted of a four-page written review made up of 22 questions on Scriptural subjects. The French brothers would send these question sheets to the Berne office for checking. Those who answered satisfactorily at least 85 percent of the questions were considered proficient ministers of the Word of God.

The year 1920 also saw local pilgrim brothers appointed in France. The first was Brother Alfred Durieu from Roubaix, who had already been active in the colporteur work. In August, Brother Joseph Lefèvre, from Paris, also began serving as a pilgrim, visiting isolated brothers in central France, an area that had been neglected for so long while the French work was being directed by Lanz and Freytag. Then in December 1920, Brother Emile Delannoy was appointed as a pilgrim for France, and Brother Werner Giger for Alsace-Lorraine and the Saar.

After World War I, Germany returned Alsace-Lorraine to France. Also, the Saar coal mines were allotted to France as war compensation, although the Saar itself was placed under the League of Nations for a period of 15 years. However, both of these territories were once again placed under the administration of the Society’s office in Berne.

RUTHERFORD VISITS​—NEW ORGANIZATION

As he had hoped, Brother Rutherford visited Paris in September 1920. On September 19, he met with about 120 brothers, of whom nearly 40 had come from Belgium and from Alsace. Brother Alfred Durieu translated for him. In the evening, Brother Rutherford gave a public talk in the Sociétes Savantes Hall to an audience of about 1,000, over 300 of whom left their names and addresses so as to be visited.

Toward the end of 1920 the creation of the “Central European Office” was announced. The countries under the supervision of this office in Zurich (formerly called “German branch in Switzerland”) were Switzerland, France, Belgium, Holland, Germany, Austria and Italy. Brother Binkele was appointed its manager, and Brother Zaugg was confirmed as manager of the “French work,” with offices in Berne.

THE PHOTO-DRAMA PRODUCES FINE RESULTS

The Photo-Drama of Creation was used extensively in France during 1920. It was shown, for example, in the northern town of Denain to 900 persons. Even finer results were realized in Alsace-Lorraine and the Saar. The French Watch Tower of April 1921 reports:

“The Photo-Drama has been a complete success in different parts of Alsace-Lorraine and the Saar Basin. The greatest success was obtained in Saarbrücken, Völklingen and Strasbourg. . . . Although the hall (in Saarbrücken) can seat 3,000, many interested persons were turned away every evening. . . In Völklingen, although the sessions were due to start at 8 p.m., we had to start at 6:30 p.m., and the shopkeepers closed their stores earlier especially to be able to attend the Photo-Drama. In Strasbourg, at the 4th session, the audience of 2,000 persons listened with unusual interest and deep respect until 11:30 p.m., while the marvelous establishment of God’s kingdom was explained to them. We pray that our kind heavenly Father will enable this seed to bear much fruit.”

There is no doubt that Jehovah blessed these efforts to make known his name and kingdom in this territory. The report of Swiss pilgrim Werner Giger published in the August 1921 issue of the French Watch Tower tells:

“In Strasbourg the meeting attendance continues to be very good. Even on Sunday, the Berean Studies on Volume VII are attended by a hundred persons, whereas before we were only 50. In Brumath a group of 30 interested persons has been formed. They never miss a meeting and they are visibly growing in knowledge. . . . Here in Strasbourg, 10 brothers and sisters have volunteered for the colporteur work. Coming back to Saarbrücken, there is now a group of 150 interested persons who meet together regularly. . . . In that region [the Saar] several of the friends would like to be baptized.”

This great interest being shown in Alsace and the Saar was followed up by the few local brothers, as well as by brothers from Switzerland. The Berne office put Fred Germann in charge of the work in Alsace-Lorraine and the Saar, where he served faithfully until he was transferred elsewhere in 1926. He was zealously backed up in this work by Henri Geiger who was the overseer of the Strasbourg Congregation. Thus, by 1921, the work began to be well organized in Alsace-Lorraine and the Saar.

THE WORK MOVES AHEAD DESPITE TESTINGS

The work was also moving ahead in the rest of France. Early in 1921, baptism services were held in Denain and Bruay-en-Artois in the north of France, and also in Paris. The Memorial report for that year showed a total attendance in France of 422 in 16 different towns, including an attendance of 81 in Denain and 68 in Paris.

A call for colporteurs was published in the October 1921 issue of the French Watch Tower. The preaching work was being carried out mainly through the distribution of the book Millions Now Living Will Never Die. The Society printed a special letter for the brothers to use in offering this book to their relatives and friends.

The pilgrim work, too, was intensified in France during 1921. Brothers Delannoy and Durieu visited congregations and isolated groups both north and south of the river Loire, and Brother Adolphe Weber visited congregations in eastern and northern France, as well as in Paris and Normandy, finishing his trip in Alsace.

It will be recalled that after Alexandre Freytag left the truth in 1919, Brothers Delannoy, Lefèvre and Roussel were appointed as assistants to Brother Zaugg in France. Roussel, you may remember, was the brother who, as secretary of the Paris Congregation, had signed the letter sent to Geneva and Pittsburgh in January 1919, protesting against Freytag’s disloyalty and expressing loyalty to the Society. Well, as time went by, both Brothers Lefèvre and Roussel became discontented and ended up as evil servants.

This second testing period in the French field was really an aftermath of the rebellion that had taken place in America back in 1917. In that year, P. S. L. Johnson and four members of the board of directors of the Society had tried to wrest control from the newly elected president, Brother Rutherford. Thwarted in their plans, they began to spread their opposition outside of Bethel in an extensive speaking and letter-writing campaign throughout the United States, Canada and Europe.

In 1920, Johnson visited the oldest congregations in the north of France, such as Sin-le-Noble. His purpose was to cause division, and draw the brothers away from Jehovah’s organization, and he eventually was successful. In September 1922, a group of French brothers, including Roussel and Lefèvre in Paris, printed a 16-page declaration, entitled “A Necessary Realignment,” criticizing Brother Rutherford. They distributed it widely among the French-speaking brothers, adding to the confusion and divisions.

In 1922, a general meeting was held in Denain, and pilgrim Brother Adolphe Weber was sent from Switzerland to handle matters. Sister Rachel Beugin and Brother Samuel Nongaillard describe what happened:

“According to the discontented ones, Brother Russell was the faithful and wise servant, and since his death in 1916 the work must remain as he had left it. No more light was due to appear. . . . For these discontented ones, preaching from door to door was unacceptable. For them, we should simply wait for God to intervene at Armageddon. With the help of his Bible, Brother Weber proved to them that the organization was right. . . . A vote took place which was a very close thing: 39 were against the Society’s viewpoint and 42 were for it. The 39 ‘rebels’ left, taking their chairs with them, and formed the ‘Association of Bible Students in Denain.’”

Yet, while some left the truth in 1922 and became evil servants, the majority of the brothers remained faithful. Brother Rutherford visited Paris and strengthened the brothers in June of that year. Door-to-door work with the Millions Now Living Will Never Die book was begun in 1922. Also, Watch Tower studies were organized for the first time in the congregations. And the pilgrim work was greatly stepped up during 1922.

Thus, in spite of the severe testings the French brothers had undergone, those who remained faithful were able to have a grand share in the vital Kingdom proclamation.

WITNESSING IN ALSACE-LORRAINE

With the increased distribution of the Golden Age magazine (in German), the Watch Tower Society established an office and literature depot for Alsace-Lorraine in the city of Strasbourg, and Brother Henri Geiger was put in charge of it. The Golden Age magazines were sent in bulk from Berne and wrapped and sent out to subscribers from this Strasbourg office. The sisters would visit the many restaurants in Strasbourg, and go from table to table offering the magazines to people who were dining. Often they placed as many as 90 magazines in one evening. Sister Lydia Geiger was particularly successful in this work, sometimes placing 2,000 magazines a month.

In 1923 Brother Franz Zürcher was sent by the Berne office to show the Photo-Drama in Alsace-Lorraine and the Saar. This Swiss brother continued to share in the Photo-Drama work in France and the Saar until 1925, when he was called in to the Berne Bethel. In 1923, there was a congregation in Mulhouse, Alsace, with about 50 associated. But that year there were 110 present at the Memorial in Mulhouse, and the same number in Strasbourg.

A STRENGTHENED ORGANIZATION

Organizationally, the French work got off to a good start in 1923. A “service director” was appointed by the Society in each congregation. He had two assistants, one to look after the accounts and the other to take care of the literature supplies, these three brothers forming a “service committee.” This marked the beginning of centralized theocratic direction in the French field. Throughout 1923, the Society organized Testimony Days through the service directors. Then on August 26, 1923, the French brothers took part in the “World-wide Witness” organized by the Brooklyn office.

Another milestone in the development of the work in the French-speaking field was the publishing in French of The Harp of God. This book gave a powerful impetus to the teaching work in France. Also, on September 2 and 3, 1923, a general assembly for the French-speaking brothers was held in Denain. Brothers Zaugg and Weber from Switzerland were present, and they, along with French pilgrim Emile Delannoy, gave the principal talks. A large banner showing the words “Advertise the King and Kingdom” was unfolded before the audience, just as Brother Rutherford had done the year before at Cedar Point in America. The brothers were enthused, and all those present unanimously adopted a resolution. Summing up the French work for 1923, Brother Rutherford wrote:

“In the whole work we mark a real increase of zeal amongst the friends. We appreciate the great privilege we now have to proclaim the good tidings of the kingdom. Generally the friends go out in groups of five or six for colporteuring, and they sell on Sunday mornings upwards of 250 volumes.”

The year 1924 saw the publishing in French of the first issues of the Golden Age magazine. It became a bimonthly magazine in 1925, but ceased publication on Brother Rutherford’s instructions in 1926. Then it appeared again in October 1932, when it became a regularly published monthly magazine.

In May 1924, Brother Rutherford made a brief visit to France, speaking in Paris and in the north. He observed: “The French people are awakening in some measure to the truth, but there is yet much to be done in France.” Then, in July, a general assembly for the French-speaking brothers was held in Haveluy, near Denain, in the north of France, with Brother Zaugg and several other members of the Berne Bethel family serving on the program.

HOPES OF BROTHERS

There was a total attendance in 1924 of 557 at the Memorial in France, including about 300 in Alsace-Lorraine. Sister Suzanne Beugin notes regarding the hopes of many brothers: ‘Those of the remnant expected to go to heaven before the end of 1924. Brother Delannoy, who came to visit us in Denain, comforted those of us who were of the great multitude. He said we would not be abandoned. Nevertheless, when the end of 1924 came, I was relieved to see that my parents were still there.’ However, this situation portended further testings and siftings to come the following year.

1925​—A CRITICAL YEAR

The year 1925 got off to a good enough start, with the French Watch Tower magazine being enlarged from 12 to 16 pages. Also, the tract entitled “Ecclesiastics Indicted” was distributed in France, many copies right outside the churches. In the whole of the French-speaking field, over two million of these tracts were put out!

Brother Rutherford visited France once again in May of 1925. He was scheduled to give the talk, “The Frauds of the Clergy Exposed,” at the great Trocadéro Palace overlooking the river Seine opposite the Eiffel Tower. Brothers from the north of France had come down to Paris a week beforehand to help the local brothers advertise it. But the large-sized handbills quickly got into the hands of the Catholic clergy, who put pressure on the police to stop this street advertising. As a result, some of the brothers were arrested.

About 2,000 persons responded to the invitation and came to the talk. Brother Rutherford began to speak when suddenly about 50 priests and members of Catholic Action, armed with sticks, rushed into the hall singing the Marseillaise (the French national anthem). Three times, Brother Rutherford left the stage and then came back. Opposers were shouting: ‘If he’s a judge, let him go judge the Americans!’ The August 1, 1925, Watch Tower reported:

“While a greater mass of the audience were opposed to the clergy, yet . . . they were bantering with each other and paid no attention to the speaker; and it was impossible to address them. . . . it became absolutely necessary to abandon the meeting.”

That same year of 1925 sparked off even greater difficulties within the organization. The book Millions Now Living Will Never Die had been widely used in the French field since 1921, and on the basis of its contents, much was expected of 1925. But when 1925 came and went without the anticipated happenings coming to pass, those on the outside who had read the book made fun of the brothers. Brother Jules Anache in Sin-le-Noble writes: “We were scoffed at by our enemies who wrote articles, one of which was entitled ‘Millions now living will never die if they take Pink pills,’ referring to a remedy that was popular at the time.”

Worse still, the faith of some of the brothers themselves was shaken. Some expected to go to heaven that year. This brought about siftings in the congregations, particularly in Alsace. Sister Anna Zimmermann writes: “Unjustified hopes brought about great testings. Many gave up.”

Indicative of this testing was the question meeting held by Brother Rutherford during the Basel, Switzerland, assembly, which took place May 1-3, 1926. The report on this convention stated:

“Question: Have the ancient worthies returned?

“Answer: Certainly they have not returned. No one has seen them, and it would be foolish to make such an announcement. It was stated in the ‘Millions’ book that we might reasonably expect them to return shortly after 1925, but this was merely an expressed opinion.”

A mistake had been made but, as Brother Rutherford stated, this was no reason to stop serving the Lord. Yet some did, and so that period marked further siftings in the French field. Figures published in the French Watch Tower show that in 1925 there were 93 present at the Memorial in the Mulhouse Congregation in Alsace, whereas in 1927 the Memorial attendance had dropped to 23.

FURTHER TESTS FOR FRENCH BROTHERS

In July 1925, for reasons of health, Brother Binkele, the manager of the Central European Office, was replaced by Brother Zaugg. The following year, Binkele turned against the Society and founded his own sect called “The Free Bible Students.” Then, Brother Zaugg was replaced in 1926 by Brother Martin Harbeck, sent from Brooklyn by Brother Rutherford. Brother Zaugg dropped out of the full-time work and eventually left the truth.

Thus, within two years, the direction of the French work was twice decapitated in dramatic circumstances. News of this reached the brothers in France, which did nothing to help matters. Thus ended a long period of wartime trials and postwar sifting among the brothers in the French-speaking field.

EXPANSION AMONG THE POLES

For various political and economic reasons, the French government opened up the way for many Poles to come to work in French coal mines following World War I. Soon, mining communities began to spring up in which only the Polish language could be heard. The miners were quickly followed by Polish bakers, butchers, grocers and Catholic priests. By 1923 there were about 100,000 Poles in northern France, and many more were arriving daily.

The French congregations in the north of France preached among these Polish miners and their families, and many became interested in the truth. In 1923 the first Polish congregation was formed, and the following year Brother Rutherford sent Polish-speaking American pilgrims from Brooklyn to show the Photo-Drama among the Poles. These pilgrim visits greatly stimulated the brothers and strengthened their ties with the headquarters organization.

The growth of the Kingdom work among the Poles was remarkable. Of the 1,138 who attended the Memorial in France in 1926, 518 were from among the Polish population. And of the 34 congregations in France that year, 12, in Alsace-Lorraine, were German-speaking, 12 were Polish-speaking and 10 were French-speaking. These Polish congregations were visited by Polish-speaking American pilgrim brothers sent by Brooklyn, such as Brothers Krett, Ludwig Kuzma and Rycombel. In 1926 a general assembly was held in Sin-le-Noble, with about 300 present at the French gathering, and 1,000 at the Polish! Brother Albert Kosmalski, who served as a pilgrim among the Polish congregations from 1928 to 1936, relates the following:

“When Brother Rutherford visited Bruay-en-Artois [in 1924], he told the Poles that Jehovah had taken them out of their country so that they could learn the truth in France and that they and their children should help the French also to get to know the truth. He added that a great preaching work was still to be done and that Jehovah would raise up publishers for that work.”

These words of Brother Rutherford proved true. The 1929 Year Book reports:

“The Poles are zealous; they do not content themselves with working in their neighborhood, but a number of classes have taken the responsibility upon themselves to reach distant territories. Seeking their own people in France many travel a hundred kilometers by bicycle and find the Poles not only in the mining sections but also in the country on farms, to give to them the message of the kingdom. Some of the Polish brethren have even begun to witness to the French and have had a marked success with the French ‘Freedom’ booklet. The Polish brethren are beginning to see the oneness of the Lord’s work and the necessity for doing the work according to the Lord’s method and organization. During the year 332 Polish brethren have symbolized their consecration by baptism.”

THE FAITHFUL PRESS ON

Despite the trials, the French brothers in northern France pressed on with the preaching work. In 1927, Sunday house-to-house preaching with the books and booklets began in France. Brother Weber continued to visit the congregations and isolated groups. New ones were being added. A family in the big city of Lyons learned the truth from a relative in Germany. The three daughters of this Rocques family all eventually came into the truth, their names being changed through marriage to Fenouil, Boiteux and Blanck. These families provided the nucleus for the future Lyons Congregation. In 1927, the only office for the work in France was in Strasbourg, under the direction of the Berne office in Switzerland.

At this time, Italians in France began to be reached with the Kingdom message. The 1929 Year Book notes: “The Photo Drama has also been shown to Italians. . . . Mussolini drives good Italians out of his dominion and, behold, the Lord gives them the truth in France!” In 1928 there was a peak in publishers of 447 in France, including seven colporteurs, as pioneers were then called. There were 45 congregations.

AN OFFICE IS OPENED IN PARIS

In 1929 the office in Strasbourg was transferred to premises that the Society rented at 105, rue des Poissonniers, Paris 18. An Alsatian brother, Gustave Zopfer, was appointed manager of this new Paris office. The office was, of course, still under the jurisdiction of the Swiss branch in Berne, where Brother Harbeck was general manager.

There were approximately 40 publishers in Paris and the nearby suburbs in 1929. In the fall a convention was held at Lens in northern France, with some 1,200 present! About 600 participated in the field service and they placed more than 5,000 books and booklets. Of course, most of these were Polish brothers.

FOREIGN COLPORTEURS

In 1929 two English colporteurs (now called pioneers) crossed the Channel and worked in the Dunkirk area, and many more soon followed. Brother Harbeck, the manager of the Berne office, wrote:

“We prayed that the Lord might send colporteurs into France and our prayer was answered. Most of the colporteurs came from England and from other countries, and without knowing the language, they are using the [testimony] cards and are having wonderful success. In 1930, eight times as much literature was placed in France by the classes as in 1928.”

In 1930 the number of colporteurs jumped to 27. The work of these full-time preachers consisted mainly in covering large sections of territory and placing literature. Thus areas that had never heard the Kingdom message began to hear it. As further evidence that the work was moving ahead, a French branch of the Watch Tower Society was opened in 1930. By that time, the staff of the Paris office had increased to five, including the local manager, Brother Zopfer, who worked under the direction of Brother Harbeck in Berne.

INTERNATIONAL CONVENTION IN PARIS

The first big convention in Paris was held at the Pleyel Hall, May 23-26, 1931; it marked a turning point in the history of Jehovah’s Witnesses in France. The Watch Tower of August 1, 1931, reported:

“According to the best count that could be made there were attending the convention, to wit, 1,450 Germans, 778 English, 551 Polish, 200 French, and smaller numbers from many other countries. It was found in canvassing the convention that twenty-three nationalities were present but almost all of them understood one of the languages, English, Polish, French or German. Discourses were given in these languages, sometimes as many as three interpreters being on the platform at a time. . . . The president of the Society delivered several addresses, and these were interpreted in turn in French, German and Polish. . . .

“An enthusiastic spirit permeated the convention during the entire period, and when it was concluded everyone was heard to say: ‘Surely this is the best convention yet’; and of course it was the best ever held in Paris, and probably no better had been held anywhere else. The time seems now certain for the widening of the work in France. . . .

“A new location for the office has been found where there is more room, and better light. In addition thereto the Lord has provided a home in which the office force can live reasonably and comfortably as one family and also provide some shelter for a few colporteurs that will be kept constantly in the city of Paris.”

The field service was a prominent feature of the convention. It was all well planned, with each publisher being given directions and assistance. And it was a marvelous success, as The Messenger of July 25, 1931, reports:

“Each group had a couple of interpreters to aid the captain in placing his workers. Some parties went to their territory in big sight-seeing buses, which had been engaged for that purpose and which waited outside of the hail. Others who were assigned near-by territory went by trolley, taxi, or on foot. Practically 100 percent of those at the convention at that time engaged in the service. During that one morning of service, the workers placed 1,329 books and 14,557 booklets, making a grand total of 16,776 books and booklets placed in Paris during the entire convention.”

A CALL FOR COLPORTEURS

A call for more colporteurs was issued at the Paris convention. This, along with the obvious manifestation of God’s spirit, moved many to get into the full-time work. John Cooke, only a teenager at the time but who later served as a missionary in Spain and who is presently serving in South Africa, writes:

“What an assembly that was! I shall never forget it. It was thrilling for a young brother used to a small congregation to travel with hundreds of brothers from London to Paris. And it was more thrilling still to meet the larger contingent from Germany and brothers from several other countries. How exuberant and enthusiastic these continental brothers seemed to us staid English folks! . . . Everything seemed so well organized, so dynamic, and everybody seemed so happy.

“It was then I made the big decision that changed my life. I had already thought much about being a pioneer and had a desire to be one, but my father’s opposition held me back. However, right at the first session, a sister to whom I was conversing said: ‘A young brother like you should be a colporteur, why aren’t you?’ Several times various ones made remarks like that. Brother Rutherford said in his emphatic way: ‘Nothing under the sun should stop you young folks from going into the colporteur work.’”

Another English brother, Eric Wilkinson, notes that ‘anyone from any country was invited to come to France to share in the work.’ Eric and a friend in his congregation in Lancaster, England, responded and soon were preaching the good news full time in France. Thus the pioneers in France rose from 27 in 1930 to 104 in 1931.

COLPORTEURING IN FRANCE

Brother Wilkinson tells about the colporteur work in France:

“We were assigned to work in the slum district of Paris. The janitors [concierges] were as determined that we would not work their buildings as we were determined that we would. Often the police were brought and we were taken to the Commissaire, who usually was sympathetic and let us go. In the end, we made a kind of back apron of five pockets with straps that went over our shoulders. This was worn under our jackets, and would hold quite enough literature for one building. With this we could walk past the janitors (in their glass-walled rooms), keeping the rest of our literature in a case on our bikes. We were, of course, working with a testimony card, but my friend (who spoke French) was greatly surprised to find that, contrary to his expectations, I was placing more literature than he. He told them too much, there was no curiosity left by the time he had finished.

“Working in Paris was a great strain, especially to one bred in the country. To make it worse, in the district where we were working, we often found there was one toilet for from four to six apartments. These [toilets] were constructed in a corner of the stairs and would not have a water trap, just a straight pipe. You can understand the smell in the heat of the summer! We longed for the green fields, and as there was more of a need for pioneers in the provinces, we volunteered to go.”

Samuel Nongaillard, a French brother who was then living in the Paris area, relates an amusing experience of two of the publishers who had not yet learned much French:

“In Paris the greatest difficulty was to get past the concierges [janitors], who were real watchdogs. Two English sisters were working an apartment house in Paris when the concierge came up the stairs and asked them what they were doing and whom they had come to see. This concierge was quite aggressive, so the sisters had to quickly find an answer. Noticing an enamel plate fixed on a door and thinking it was the householder’s name, one of the sisters replied with a big smile: ‘We have come to see Madame Tournez le bouton [Turn to enter].’”

EXEMPLARY ZEAL AND ENDURANCE

Those early pioneers were exemplary in their zeal and endurance. They gave up physical comforts, but they realized many rich spiritual blessings. Mona Brzoska, an English sister, wrote concerning her pioneering experiences in France in 1931 and the following years:

“Our accommodation was generally of a very primitive nature and one of the big problems was the heating in the wintertime. We were often obliged to make do with a freezing cold room where we had to break the ice on the water in the jug in the morning before we could wash. A little oil stove served to do our simple cooking. The camping equipment available today did not exist at that time. Our equipment was therefore rather primitive and our way of life was quite Spartan.

“We never saw other Bible Students; we were completely isolated. This was the biggest change in comparison with our own country where we had always been in contact with the brothers. We had to fight this isolation by regularly studying together the Society’s publications. Since back in those days we did no back-calling or home Bible studies, in the evening we had time to write to our family and especially to other pioneers, to share our experiences and encourage one another. Some years we even had to take the Memorial together, just the two of us.

“We put in long days’ work. We traveled 50 or 60 kilometers [31-37 mi.] on our bicycles each day. We had to start early in the morning, particularly in winter, so as to take advantage of the daylight hours.”

Although the majority of the early pioneers were English, other nationalities, including Germans, Swiss, Polish and French, were also represented. These pioneers often subsisted on meager provisions. A French brother told of visiting some foreign pioneers in Lyons who gave him the following recipe:

“In the evening, put a measure of wheat in a vacuum flask and cover it with boiling water. Pour it out the following morning and sweeten with sugar. The result was something that was eatable, no doubt nourishing, but not very appetizing.” At least, not for a Frenchman!

MISSIONARIES EXPELLED, BUT THEIR WORK BORE FRUIT

In 1934, the Ministry of the Interior sent out an order for the police to deport all foreign missionaries working for the Watch Tower Society. This decree was executed by French politician Pierre Laval, who later became a traitor during World War II and was tried and shot. Thus, in 1934 and 1935, the majority of these foreign colporteurs were obliged to leave France.

Yet the work they accomplished enjoyed success. In 1935, Brother Zopfer, the manager of the Paris office, wrote: “The work accomplished by these from 1930 to 1934 was a sowing which has borne fruit. From all parts of France letters are continually received expressions of joy that Jehovah’s witnesses have visited them and that they have learned something of the truth.”

Yes, not a few persons who have taken their stand for Jehovah first accepted literature from these colporteurs back in those prewar years. For instance, Brother Daniel-Oviez wrote the Society’s branch office a few years back: “Here, in the Narbonne area, some who are now manifesting interest received publications from the English pioneers before the war.” Another sister observed: “Now and again one meets elderly brothers and sisters who first obtained the Society’s literature at that time. Right now I am studying with a lady who took the Creation book during the thirties.”

So all those zealous pioneers who worked in France before the war can be certain that their French brothers today recognize the great value of the work they accomplished. They were real pioneers​—a wonderful example to the young members of the congregations today.

RADIO BROADCASTING

On February 15, 1930, the Society was able to make a contract with the Paris radio station VITUS, and by the summer of 1931 the station had broadcast 140 French, 35 English and 9 Polish Bible lectures. Brother Rutherford’s public talk at the 1931 Paris convention was carried by this station. Giving an idea of the good effect the broadcasts had is the following letter received from a Parisian:

“I listened attentively to the lecture which was given yesterday over the radio station VITUS; and permit me to express my appreciation of the speaker, whose name I could not remember. Radio station VITUS will some day be proud for having been used for such a wonderful purpose and this at a time when religion and science, in spite of progress, are so inconsistent. Hurrah for VITUS!”

The 1932 Year Book reported: “Thousands of people in Paris and its Vicinity are hearing the message. Many of these have called at our office in Paris, which is now centrally located, and have obtained the literature there.”

Among those who came into the truth through’ listening to the radio was the Queyroi family. They lived in Saint-Ouen, a suburb just north of Paris. Several members of this family eventually entered the full-time preaching work. One of the sons, Jean Queyroi, later went to Gilead and is still faithfully serving in the full-time service in the Paris area.

But there was another benefit of these broadcasts, as Sister Mona Brzoska, one of the foreign pioneers, explained: “The mere mention that such programs were broadcast was sufficient for the people to listen to us. They did not like to admit that they were ignorant of what was going on.”

Over the years other French radio stations besides VITUS shared in broadcasting our Bible lectures. In addition, direct broadcasts from America were picked up in France. On Sunday, January 13, 1935, an experimental broadcast was made by radio stations in Schenectady and Pittsburgh. Brother Rutherford’s talk “Universal War Near” was broadcast on shortwave and received in France. The success of this experiment led to the broadcast on June 2, 1935, of Brother Rutherford’s talk “Government,” which he gave during the Washington convention and which was relayed by Radio Philadelphia and heard in Paris at an assembly held in the Pleyel Hall.

CHANGE OF ADDRESS

In April 1931, the Society’s Paris office was transferred from the somewhat dark and cramped premises at 105, rue des Poissonniers, Paris 18, to more convenient and better situated premises rented at 129, rue du Faubourg Poissonnière, Paris 9. That same year, the Society bought a villa in Enghien-les-Bains, a suburb north of Paris, which became the first real Bethel home in France. The brothers lived here and traveled by train to Paris every day to work in the Paris office. Brother Gustave Zopfer was in charge, and his wife stayed in Enghien to look after the Bethel home.

Alice Berner, who now works in the Wiesbaden Bethel, lived at the French Bethel for a time in the early 1930’s. She relates:

“It was a lovely place with a big garden. Of course, this also meant work for us. So on weekends, we office girls spent hours cleaning up the garden and helping, too, with the ironing.

“In the morning after the daily text and breakfast, we used to run for the train bringing us to the North Paris station. If was a comfortable train and people would be reading their early morning paper. Sometimes we had an occasion to give a witness too.

“The locality at 129 rue du Faubourg Poissonnière served many purposes. If was our office and there was also a large table with literature for those who would come in to get books or magazines. The other section served as a storeroom, and somewhat hidden away was a little kitchen arrangement because we did not go home for lunch but had it at the office. We were about seven persons then, but sometimes brothers or sisters would come in to help with some rush shipment. So we were sometimes as many as 10 or 12 persons at the lunch table having a happy time together.”

1931​—NEW NAME

In 1931 the new name “Jehovah’s Witnesses” was adopted, and many of the older French brothers mention what a stimulating effect this had on them. The October 1931 French Bulletin (“Kingdom Service”) stated, under the title “A New Name”: “How satisfying it is when someone asks you: ‘Who are you, or what do you call yourself?’, to be able to reply: ‘I am one of Jehovah’s Witnesses!’”

INSTRUMENTS FOR THE PREACHING WORK

In January 1932, a copy in French of the new booklet The Kingdom, the Hope of the World was sent to the president of the French Republic, cabinet ministers, senators, deputies, magistrates, army officers and clergymen, from the cardinals down to the local parish priests. The booklet was also distributed widely from house to house.

In October of the same year, The Golden Age reappeared in the French language. It was adapted to the French taste, and contained regularly the radio lectures of Brother Rutherford. The magazine was edited in Paris​—Brothers Gustave Zopfer, Abel Degueldre and Emile Delannoy serving on the editorial committee—​and it was printed by an outside printer in Paris. The following year the French Watchtower became a 16-page semimonthly magazine, it having been only a monthly magazine up till then.

COVERING THE COUNTRY

In 1932 there were 85 pioneers in France, and altogether 796 publishers. These used 100 motorcycles, four cars and two big buses to assist them in spreading the Kingdom message far and wide. For the first time, in 1932, all France reportedly was covered by Kingdom publishers, with 965,808 books and booklets being placed.

BEGINNING OF DEPORTATIONS

Already in 1932, France began to force some foreign publishers to leave the country. These included a number of the Polish brothers, as well as Brother and Sister Alfred Rütimann from Switzerland. Brother Rütimann did French translating, and he continued in this work after he returned to Switzerland. After many years of faithful service, he died in 1959, while still a member of the Berne Bethel family. On January 21, 1971, Sister Rütimann, in a letter to the France branch, observed: “Alfred worked with great love for the French-speaking brothers. He spared no efforts in helping in the French translating; it was as a burning zeal within him, and we pray that our efforts may have contributed a little to the magnificent increases that we are experiencing today.”

SOCIETY’S BOOKS WIN GOLD MEDALS

In September 1933, the French brothers were invited to display the Society’s literature at a Paris exhibition. Two weeks later the brothers received from the Exhibition Committee a diploma with gold medal for religious writings. This encouraged them to participate in another exhibition a few months later and this time the Society was awarded a diploma of honor with gold medal and cross of the City of Paris. The Exhibition Committee explained in a letter:

“The diplomas which have been awarded to you during the exhibitions of September and December, 1933, are in recognition of the high moral value of your work and of the undeniable honesty which your literature reveals. . . . The Watch Tower literature is a symbol of honesty, loyalty and courage.”

TELEGRAMS SENT TO HITLER

By now persecutions of Jehovah’s Witnesses had become severe across the border in Germany. So on October 7 of 1934 all the French congregations joined with their brothers world wide in sending telegrams of protest to Hitler and his government for their persecution of Jehovah’s Witnesses. Some French post offices refused to send this telegram, but most of them did when the brothers insisted.

CLERGY OPPOSITION AND MASS DEPORTATIONS

As the work of Jehovah’s Witnesses prospered in France, the clergy began to see a great “danger” to “their” flocks. In Paris certain Polish clergymen held a conference, and agreed to do everything to stop our activity among the Poles. They had our literature burnt in public in front of the church doors. In other places they posted signs on the doors of churches and schoolhouses warning against the purchase of our literature.

Then, in February 1934, a letter issued by the French Ministry of the Interior stated that our writings were “subversive,” and ordered the police to expel from France all foreign missionaries. The decree also affected some of our Polish brothers who had learned the truth in France. In some places, whole communities of these devoted Christians were required to leave France within 48 hours. Thus, some congregations composed entirely of Polish brothers, not only in the north of France, but also in the mining towns and villages of central France, disappeared overnight. The 1935 Year Book of Jehovah’s Witnesses commented about this:

“Many of these [Polish brothers] have been left without employment and with no means of support and with no money to return to their native land. A great hardship has been worked upon them. The French government also expelled Germans and English citizens who were there engaged in the pioneer service. This has made it difficult for the work to be carried on as successfully as had been hoped.”

About 280 Polish brothers returned to Poland in 1935, and some of those who remained in France became discouraged through the difficulties encountered and gave up the faith. Thus the total number of publishers in France dropped from 1,054 in 1934 to 889 in 1935, and the number of pioneers fell from 62 to 41.

USE OF THE PHONOGRAPH

In 1934 and 1935 playing recorded Bible lectures in the homes of interested persons was a new means of spreading the Kingdom message. About 100 portable phonographs were being used in France during 1935. Reports show that 12,709 persons listened to the Society’s recordings in France during 1936. Some of the brothers working in the coal mines used their phonographs to proclaim the Kingdom message to their fellow workers. In one mine a transcription machine was installed for several days, and all the records were played for the benefit of the miners.

In 1937 our use of the radio in France was stopped when the clergy managed to intimidate the owners of the stations into refusing to broadcast our message unless it was first submitted to a kind of censorship. Thus our use of recordings was stepped up, with the brothers starting to use the phonograph in the house-to-house work. Also, sound cars began to be used extensively. Brother Samuel Nongaillard relates:

“When we arrived in a village or town, we first drew the attention of the population by playing a musical record, generally a march, and then we played records such as ‘Where Are the Dead?’ after which we told the public that Jehovah’s Witnesses would call at their homes.”

Brother Jules Anache, from the Sin-le-Noble Congregation, tells the following amusing experience:

“In Picardy, in a village in the Somme Department, we produced a peculiar sound effect. We stopped our coach equipped with loudspeakers on the top of a hill overlooking the village, but hidden in a group of trees. Then we put the sound on full blast. The inhabitants first heard the music and then the lecture, and wondered if they were not hearing a message from heaven! We placed a great deal of literature in that village.”

CHANGES AT PARIS OFFICE TO HELP PIONEERS

Due to the departure of so many foreign brothers, there was a slight drop in publishers from 889 to 822 in 1936. However, there were still 40 pioneers in France, most of whom were foreigners. For some time they had received little or no help from the Paris office in solving their problems.

Matters came to a head at the Lucerne, Switzerland, assembly in September, when the pioneers spoke to Brother Rutherford. The 1937 Year Book of Jehovah’s Witnesses reported on the matter: “It is exceedingly regrettable to here state that during the year the Society’s local representative did not co-operate with the pioneers as he should; but this matter has been remedied and it is expected that conditions will be improved so far as this is concerned.”

The above-quoted Year Book, by the way, was the first to appear in the French language. A French edition also was published in 1938 and 1939, but then the war came, and the Yearbook did not appear again in the French language until 1971.

Brother Zopfer was replaced in 1936 as manager of the Paris office by Fred Gabler, an English brother who had been in the full-time service for years, and Emile Delannoy was appointed as his assistant. Gustave Zopfer later abandoned the truth, and even collaborated with the Nazis during the war.

SECOND INTERNATIONAL CONVENTION IN PARIS

In 1937 the second international convention of Jehovah’s Witnesses in Paris was held August 21 to 23 at the Maison de la Mutualité. This place contains some of the largest and most convenient halls that could have been obtained for such a gathering. The speaker addressed the audience in the main auditorium in English, and the other halls were connected by wire. An interpreter in each of these halls translated the speech into the language of the audience. Thus the entire convention heard the same speech at the same time, each group in its own language. About 3,500 persons attended, with an additional 1,000 filling the halls for the main talk.

There were only about 100 persons at the time attending the meetings in Paris. How happy they were to have delegates visit them from around the world! Two trains came from England, and one came from Switzerland. The first international convention held in Paris in 1931 had been a great success, but there is no doubt that this 1937 convention was outstandingly well organized, giving a small preview of the present-day assemblies held by Jehovah’s Witnesses.

After the convention, Brother Gabler was transferred to BrusseIs to oversee the work in Belgium, and Brother Charles Knecht, an Alsatian brother who for some time had been overseeing the work in Belgium, was put in charge of the Paris office. The Kingdom work went ahead well under Brother Knecht’s direction. At the time there were 10 persons working in the Bethel in Enghien, and in the downtown Paris office. The sound work was rapidly expanding; the number of phonographs being used was 236, and the number of persons who listened to the Society’s records rose from 28,412 in 1937 to 103,801 in 1938.

WHO SHALL PARTAKE?

The above was the subtitle in the April 1, 1938, French Watchtower. In that magazine the “other sheep,” then often referred to as “Jonadabs,” were directly invited to attend the Memorial, an invitation that had not been extended in previous years. The question of who should partake of the Memorial emblems was a confusing one in the minds of many of the brothers. But a talk by the manager of the Central European Office in Switzerland, Brother Harbeck, helped clear up the matter. Brother Louis Piéchota tells about Brother Harbeck’s talk in Sin-le-Noble:

“Before beginning his talk, he asked the audience who among them thought they had received the heavenly call. Most of those present raised their hands. Then Brother Harbeck developed his subject and described the many blessings awaiting humankind when paradise will be re-established. At the end of his talk, he put this question to the audience: ‘Who among you would like to live in that paradise?’ Many hands were raised. He added: ‘If all your hopes are centered on living in that paradise earth, then you have not received the heavenly call.’”

Significantly, the number partaking of the Memorial emblems decreased, while the attenders increased. There were 1,510 present at the 1939 Memorial in France and only 631 partook.

STEPPED-UP ACTIVITY AS WAR NEARS

War clouds were gathering in Europe, and Brother Knecht foresaw that what was happening to our brothers in Germany could very well happen shortly to Jehovah’s Witnesses elsewhere in Europe, including France. So he visited the zone assemblies and congregations in France and warned the brothers to begin preparing for the difficulties ahead.

In 1938 Brother Franz Zürcher from Berne Bethel published a book entitled “Crusade Against Christianity,” giving a detailed report on the persecution of Jehovah’s Witnesses in Nazi Germany. The following year the book was published in French. And Brother Zürcher came to the Alsatian town of Mulhouse and spoke on the subject in the Stock Exchange building before an audience of 600 persons.

Up to 1939 the activity of Jehovah’s Witnesses consisted primarily of placing Bible literature. But that now changed; 8,739 return visits on interested persons were reported in 1939. This adjustment in the way of carrying on the work was providential, for it gave the brothers experience in a feature of activity that would be used extensively during the war years when literature supplies were very limited.

On France’s national holiday, July 14, 1939, the first Kingdom Hall in Paris was dedicated by Brother Knecht. The building formerly had been a blacksmith’s shop, but after several weeks’ hard work the brothers turned it into a fine meeting place that could seat 375 people. Unfortunately, however, the brothers in Paris only met in it for a few months before France declared war on Germany on September 3, 1939, and the work soon afterward was forced to go underground.

Those prewar years ended with 84 congregations in France. Of these, 13 were German-speaking in Alsace-Lorraine, 32 were Polish-speaking, mostly in northern France, and 39 were French-speaking. In all, there were 1,004 publishers, which represented a 19-percent increase over the previous year.

Interestingly, during the 12 years preceding the war, 503,801 books, 1,451,523 magazines and 5,798,603 booklets were placed among the French public, making a total of 7,753,927 pieces of literature! Had the work stopped then, the French people could never have said that there had not been a prophet “in the midst of them.” (Ezek. 2:5) But the work was far from finished in France, despite the difficult times that lay ahead.

THE ORGANIZATION IS BANNED

In mid-October 1939, about six weeks after the beginning of the war, the organization of Jehovah’s Witnesses was banned in France. But Brother Knecht had foreseen this possibility and had warned the brothers. So most of the congregations had time to disperse their stocks of literature to various safer locations, even as had been done just prior to the seizure of the Society’s Paris office. The Bethel home in Enghien-les-Bains was also searched, but Brother Knecht already had removed the stencils with the addresses of all the Watchtower and Consolation subscribers, as well as all other important files.

By this time, Brother Knecht was seriously ill with pneumonia. The last letter he sent to all French congregations as overseer of the work in France was dated October 24, 1939. It read:

“Dear Brothers,

“This is to inform you that by order of the Ministry of the Interior, the Association ‘La Tour de Garde’ and the Association of Jehovah’s Witnesses in France are no longer authorized to exercise their activity, and that as a result the Watch Tower office situated 129 rue du Faubourg Poissonnière in Paris has been closed and the premises must be vacated.

“We will do all we can to defend our cause and our work and to justify the activities of Jehovah’s Witnesses, particularly because of the present tendency to consider us as communists.

“Henceforth, these two associations no longer exist. From now on, each witness of Jehovah must carry his own responsibility before God and men. You will undoubtedly be encouraged and comforted by the fact that this persecution has come in accordance with the Lord’s words at Matthew 24:9, which must be fulfilled before all the events foretold in Bible prophecy come to pass.

“Brothers, be of good courage.

“With our warm greetings and with Isaiah 43:12; 2 Chronicles 20:15 and Matthew 10:28.

[Signed] Charles Knecht”

A few days later, on November 2, 1939, Brother Knecht died, at the age of 41. For years he had faithfully served Jehovah in the full-time service. He was greatly loved by the brothers in France, all the more because practically all those who had been in charge of the work in France up to that time (Lanz, Freytag, Binkele, Zaugg and Zopfer) had proved unfaithful. If any general lesson can be drawn from the history of the work in France, it is certainly that Jehovah’s work does not depend upon any one man.

Brother Charles Zutter was sent from Switzerland to look after the interest of the Society in France. Also, Fred Gabler was dispatched to Paris from England, where he had gone after leaving Belgium just prior to the war.

THE “PHONY WAR” PERIOD

During these early months of the war, from September 1939 to May 1940, little military activity was going on between the French and the Germans. It was the period called the “Phony War,” the beginning of a time of real tests for the brothers. Many, especially in northern France, and also in Alsace, were put in prison.

Louis Piéchota, who after the war served as a circuit and district servant, along with five other brothers, was arrested. They were held in prison for 24 days. As this was just before Brother Knecht fell ill, he visited these brothers in Dieppe prison. Brother Piéchota writes: “He exhorted us to endure like the apostle Paul. He had tears in his eyes when he left us, and we too.”

During those early years of the war there were numerous examples of Jehovah’s protection. Brother Georges Dellemme, congregation servant in Wattrelos, a town on the Franco-Belgian frontier, relates:

“One day I was stopped by a Customs Officer who searched me very thoroughly. He found a ‘Watchtower’ in my pocket and said: ‘And this, what is it?’

“I replied: ‘It’s a “Watchtower” magazine.’ I held the magazine in my hand with my arms raised while he continued to search me. When he stooped to search my shoes, I put ‘The Watchtower’ back in my pocket.

“When he stood up he said: ‘All right, you can go.’ What a surprise! Voluntarily or involuntarily he had forgotten the banned magazine.”

The assignment of Brothers Zutter and Gabler was to do what they could to protect the Society’s property in Paris. There were the record-manufacturing workshop, containing some expensive equipment, the Paris office at the rue du Faubourg Poissonnière, and the Bethel home in Enghien-les-Bains. The Paris office building had been rented, so there was no real problem there. And the Bethel home in Enghien had wisely been placed in the name of Hugo Riemer, an American citizen, so it was safeguarded and continued to be used by the brothers throughout the war.

In the end, the only property seized by the authorities was a small automobile and some household furniture. So having accomplished their mission, Brothers Zutter and Gabler returned to their respective homes in Switzerland and England, getting out of France just before the Germans invaded in May 1940. Shortly prior to this, Brother Harbeck, the manager of the Society’s office in Berne, Switzerland, requested that Brother Henri Geiger go to Paris to help wind up the Society’s business there and to organize the work underground. Brother Geiger, you may recall, had long played a leading role in the work in Strasbourg and throughout Alsace. Brother Emile Delannoy was appointed as his assistant.

LEAVING FRANCE JUST IN TIME

In the spring of 1940 the course of the war changed suddenly and tragically for France. Hitler’s Panzer divisions, after successfully mopping up Poland, suddenly swung around and the blitz against western Europe was on. The rapidity of their advance was amazing! John Cooke had stoically stayed on in France, being the lone English pioneer left in the country. He was reluctant to leave the new group of interested ones that he had been helping around Bordeaux. But the British Consul warned all British subjects to leave without delay. John explains:

“I realized that to stay would probably mean being put in a concentration camp where I could do nothing. The next time I passed the consulate it was deserted and a notice on the door said that any one left behind should proceed to Bayonne, a port further south, where a ship would be available. The latest news was that the Nazi advance units were only 50 kilometers [31 mi.] away. This was now June 1940, and the Dunkirk evacuation was on. So I decided I had better go.

“I spent the last day settling up affairs and arranging for Joseph, the Swiss brother, to carry on the studies and meetings. When I went to the station to get a ticket for Bayonne, it was like a camp with people sitting and sleeping everywhere waiting for a train. So I decided to use my bicycle, and set off with practically nothing with me.

“I heard later that the German Panzer units entered the city the next day. The 175-kilometer [110-mi.] ride to Bayonne was uneventful. The main wave of refugees had swept before me, obviously in some confusion since every now and then there was a car in the ditch at the side of the road, abandoned. When I got to Bayonne it was impossible to find accommodation or food, so I slept in an uncompleted building without supper. The next day a huge crowd formed at the docks where a ship bound for England was berthed. But I never got on. After a while the order was given: ‘Women and children only.’ It was loaded heavily when it pulled out. Rumor has it that it was sunk by a German submarine before it reached England.

“The rest of us were taken by train to the fishing village of Saint-Jean-de-Luz, down near the Spanish border and there, at dead of night, with strict blackout for fear of an air raid, they took us out on the fishing boats to vessels anchored off the coast. Refugees were just streaming there from all southern France. People had left homes, businesses, everything to get away from the Nazis. After a couple days riding at anchor the refugee convoy zigzagged its way to Plymouth, England. I went straight to the London Bethel where I received a warm welcome and was provided with clothing, since I had lost all my belongings.”

FRANCE CUT IN TWO

As the German Panzer divisions advanced through France, the roads leading south were lined with refugees fleeing before the invading armies. Some of the brothers stayed where they were, while others fled south. Brother Geiger left Paris and returned to his wife and son in the Dordogne Department, in southwest-central France. On June 22, 1940, Catholic Marshal Pétain signed an armistice with Nazi Germany.

France was divided into two zones: the northern half and a strip down the western coast were occupied by the German armies and administered by them, whereas the rest of France was unoccupied but governed by the pro-German Vichy government, with Marshal Pétain as Head of State and Pierre Laval as head of government.

Commenting on this situation, a report sent to Brooklyn from the Central European Office in Berne, Switzerland, stated:

“Since the time France was subdued by the Germans we have lost all connection with the brethren in Paris and of the occupied territory generally. Not a single letter or card, nor any other sign has reached us.

“As regards the unoccupied French territory, we exchange more or less regular correspondence with the brother [Henri Geiger] who formerly represented the Society in Alsace. He too reports that he has no news whatever of the brethren who previously worked in Paris and lived in the house in Enghien.

“It is also entirely impossible for Swiss brethren to obtain a visa either for the occupied or for the unoccupied French territory.”

ORGANIZING THE WORK AFTER THE ARMISTICE

Following the signing of the armistice in June, many French civilians who had fled ahead of Hitler’s armies returned to their homes. Brother Geiger returned to Paris. He lived with his wife and son in an apartment, and worked secularly with an Alsatian engineering firm during the day, while spending his evenings and weekends organizing the witnessing work and visiting the brothers. Telling about organizing the underground work in northern France in September 1940, Brother Geiger wrote:

“All letters were opened by the Gestapo. It was therefore necessary to visit each group and isolated brother personally. The brothers met together in small groups for their ‘Watchtower’ studies and service meetings. They continued preaching the good news from house to house with just the Bible. When they found interested persons, they called back with publications and conducted studies.”

In Paris, the literature supplies had been saved at the time of the ban and were stocked at various addresses. Brother Delannoy organized the distribution of the literature among the brothers and also visited the various groups to encourage them. Sister Renée Gendreau and Sister Hilda Knecht stayed at the Bethel home, but then Sister Knecht died, about a year after her husband’s death. Right there in Bethel, under the nose of the Germans, Sister Gendreau typed up Watchtower manuscripts that had been translated into French, as well as stencils for mimeographing Watchtower articles!

But how did the brothers manage to get copies of The Watchtower in order to translate them into French, German and Polish? And when once translated and typed up, how were the mimeographed copies transmitted from one zone to another? For not only was France then divided into the occupied and unoccupied zones, but the zones were subdivided, and travel was restricted from one area to another.

COURAGEOUSLY DISPENSING SPIRITUAL FOOD

Sister Marthe Ebener, who had been a member of the Bethel family in Enghien-les-Bains, had gone to live with her brother in Clermont-Ferrand, a town in central France. She was a subscriber for the English Watchtower. After the German invasion of France, Clermont-Ferrand was in the unoccupied zone, under the Vichy government. Providentially, Sister Ebener continued to receive the English Watchtower magazine from Brooklyn up until November 1942, when the Germans occupied all of France. But how was this English magazine smuggled to Brothers Geiger and Delannoy in Paris?

The instrument Jehovah used for this was a humble, unpretentious brother, Henri Germouty. He relates:

“The town of Moulins was on the demarcation line between the occupied and unoccupied zone. This demarcation line was guarded by German sentries who would fire on any unauthorized person who tried to pass. But the demarcation line at this point went through the middle of town, where a Polish sister lived who spoke German. I would call at her house, and then she would leave the house before me and divert the attention of the sentry while I passed over the line.

“Then I would catch a train, but before it arrived in Paris all the passengers were searched, the men by men and the women by women. But I knew at what point they began making this inspection, so before we arrived there I would jump from the train at a place where it slowed down. I used to travel at night and after I had jumped from the train I would hide until daybreak and then finish the journey on foot.”

Once in Paris, The Watchtower was translated, and then Sister Gendreau would type stencils so that the manuscript could be mimeographed. Then copies were taken to the brothers in the provinces. Brother Samuel Nongaillard tells how the magazine was smuggled into northern France:

“Whenever possible, a brother from Paris would take a train as far as the town of Péronne, through which the demarcation line between two German military zones passed. Another brother would travel down to this town from the north and the magazines would be passed from one to the other on the platform of the Péronne station.”

Naturally, with paper supplies limited and means of communication so perilous, it was not possible to mimeograph and send out a copy of The Watchtower for each publisher. The brothers who acted as couriers, at the risk of their lives, could hide only one or two copies on their persons. This meant that when one copy of a Watchtower article reached a certain area, a lot of copying was done so that each small group of publishers had at least one copy containing the vital spiritual food. Sister Dina Fenouil, who then lived in the Lyons area, explains:

“I was assigned to type 10 copies of ‘The Watchtower.’ I was able to type five copies at a time, which meant typing each ‘Watchtower’ twice. Since each issue was about 14 pages of single-spaced typing, I had to type 28 pages each time. I would hardly have finished typing one issue when the following one arrived. I did this right throughout the war. Each group had one copy of the ‘Watchtower’ articles.”

Illustrating the danger often faced in getting these manuscripts to the brothers is the experience of Brother Stanis Sikora, who was in charge of a group of Polish-speaking brothers in Saint-Denis, a suburb north of Paris. He relates:

“One morning I was taking a handwritten copy of ‘The Watchtower’ to another group when I saw a group of German soldiers ahead who were stopping everybody and searching them. I kept on my bicycle and decided to continue riding slowly on. I drew parallel with the first group of soldiers and they did nothing to stop me. I kept going very slowly and the soldiers at the barrier let me go through. I cycled on at the same slow speed until I could turn into another street, and then I speeded up considerably! Jehovah protects his work.”

OTHER CHANNELS OF DISTRIBUTION

When the Germans occupied the rest of France in November 1942 the English Watchtower was no longer being received in France or Switzerland. However, the Swiss branch succeeded in obtaining a copy of The Watchtower in Swedish. Sister Alice Berner quickly learned enough Swedish to translate the Watchtower articles into German. These German translations were introduced into France and were translated into French.

Brother Frédéric Hartstang was in charge of the work in Belgium during the war years and he organized a system of getting spiritual food delivered between Belgium and France. The borders were closed, but brothers who worked for the railway and whose work required them to travel between the two countries delivered these precious publications. Thus spiritual food circulated in this way throughout the entire war.

IN TO AND OUT OF ALSACE-LORRAINE

After Pétain signed the armistice with Germany in June 1940, Alsace-Lorraine was annexed to Germany. It was not considered “occupied territory,” but, rather, an integral part of the German state. This meant that a real frontier, or border, was established between Alsace-Lorraine and the rest of France. So the brothers in Alsace-Lorraine were completely cut off from the underground office operating in Paris. How were they provided spiritual food during the war?

When the Nazis occupied Alsace, the brothers there would obtain copies of The Watchtower in the Vosges mountains that separated France from Alsace-Lorraine. How would they get the magazines in the mountains? Well, Brother Zinglé from Mulhouse, who was an excellent mountaineer, went to live at Saint-Maurice in German-occupied France. He would receive the French Watchtower, which, on the first Sunday of each month, he would take up to a mountain pass. He took a very steep and rocky route so as not to meet any border guards. On the Alsace side, brothers dressed up like hikers would go up into the mountains to pick up The Watchtower. The magazine would then be translated from French into German by the local brothers, who did this work in the greatest secrecy. Copies afterward were mimeographed by Brother Marcel Graft for the brothers in Alsace, some copies eventually reaching even the German concentration camps.

Although this mountain pass delivery route was a means of getting The Watchtower into Alsace from France, later in the war publications that the French brothers did not have were delivered by this same route from Germany into France. However, things did not always go as expected. Brother Marcel Graft tells:

“One day we left at dawn with our wives to go up into the mountains. The weather was marvelous. But when we got to the top, not far from the border, we suddenly heard, ‘Hell Hitler!’ It was a German border guard, who asked: ‘Where are you heading?’

“I replied: ‘We are just hiking in the mountains.’

“He looked at us suspiciously and said: ‘Don’t you know you are very near the border?’

“‘Are we really?’ we answered, acting innocently.

“He added quickly: ‘If you intend to go across to the French side, I am warning you that our guns are loaded with real bullets!’

“We walked on in the direction of the chosen spot. Just as we got out of sight of the border guard, we found Brother Zinglé and his wife waiting for us. We greeted each other joyfully, exchanging a few words and also the publications we were carrying. Then, after a prayer, we parted company.”

When she was only 13 years old, Sister Simone Arnold was used to carry precious manuscripts, which she hid inside her girdle. Once, while she was accompanying Brother Adolphe Koehl, they experienced a close call, as Simone relates:

“A customs guard intercepted us and ordered us to follow him to the nearest farm. I was so scared that I literally had an attack of colic. Thanks to this, I was given a hot drink at the farm and allowed to go and lie down in the hay, still with my ‘Watchtower’ hidden. Brother Koehl and my mother were searched, but they had nothing on them, so we were simply accompanied to the nearest railway station.”

Surely these brothers and sisters who served as couriers showed great courage and love for Jehovah. But so did those who were involved in mimeographing the literature so that it could be distributed to the brothers. Under what circumstances was this done?

PREPARING THE LITERATURE FOR DISTRIBUTION

Brother Adolphe Koehl had a barbershop situated on the main street of Mulhouse, in Alsace, near the central station. The shop was located on the ground floor of a five-story apartment building, and he and Brother Graft each had apartments in this building above the shop. The mimeographing was done upstairs, even as soldiers and policemen were having their hair cut by Brother Koehl downstairs! There were some close calls, as Brother Graft describes:

“I remember when the Nazis confiscated the radios of all those who did not ‘collaborate’ with them. I had sold an old icebox to our milkman, and he said he would call to pick it up the next day. The following morning I was proofreading some stencils while my wife was busy in the kitchen. Suddenly there was a knock at the door. Since we were expecting the milkman, my wife opened the door. ‘Police!’ one of the men said. ‘You possess a radio and we have to confiscate it.’

“After my wife had recovered from her surprise, she called out: ‘Hurry up!’ Then she told the three policemen that I was sick and would get dressed as quickly as possible. This gave me time to gather up the stencils and put them under the bed. I had barely done this when they pushed my wife aside and entered the room, saying ‘Heil Hitler!’ When they left with our radio, we fairly exploded with joy and thanked Jehovah God for once more having protected us.”

One day, a friendly Gestapo man, who came regularly to Brother Koehl’s barbershop to have his hair cut, suddenly asked him: ‘Herr Koehl, are you still studying the Bible?’ But before he could answer, the Gestapo man warned him to be careful because he was being watched. He advised Brother Koehl that if he still had any banned publications to get rid of them in a hurry.

Acting on the warning, Brother Koehl took up the parquet flooring in his barbershop and hid Watchtowers under the floor. Little did the Nazis who came to get their hair cut realize that they were walking just a few centimeters above stocks of banned Watchtower magazines! But the time came when all the space under the floor was filled up. What then?

Brother Koehl had a brilliant idea: The shop window would be a good place to hide things. So stencils were hidden behind the sidewalls of the shop window, and Watchtowers were hidden inside the cardboard advertisements that were exhibited in the shop window. Thus, throughout a good part of the war, Nazis gazed into this shop window without realizing that the papier-mâché advertisements contained banned Watchtower magazines!

COURIERS WHO PAID WITH THEIR LIVES

While Brothers Graft and Koehl succeeded in eluding the Gestapo, other brothers were less fortunate. In 1943 the brothers in Mulhouse were regularly receiving copies of The Watchtower from Germany, delivered by two brothers from Freiburg im Breisgau. Suddenly, no more Watchtowers arrived from that quarter. Brother Marcel Graft traveled to that German town, and learned that the two German couriers had been caught by the Gestapo and beheaded with an ax. From then on the brothers in Mulhouse, who were also receiving copies of The Watchtower from France, produced extra copies of the German Watchtower and took them into Germany. Thus, when one source of spiritual food was cut off, another opened up, and so on throughout the war.

UNDERGROUND MEETINGS IN ALSACE-LORRAINE

Small meetings were held regularly, and overseers would provide publishers with copies of The Watchtower and would comfort them. Those who did not have the courage to come to these meetings were not given any literature, because they were considered unreliable. Brother Jacques Danner relates:

“Meetings were held each week, on different days, at different times and in different places. Depending on the time of the year, we would meet in the forest, in a meadow or in a home, often around a table set for serving coffee, and the sisters had knitting with them to serve as an alibi. The Gestapo never took us by surprise during these meetings. The brothers accepted their responsibility and meeting attendance was good. When the meetings were held in my home, we would leave our youngest child down in the yard, and if the police came she would cry out ‘Mother,’ and those present would go out through the back garden.”

INTO CONCENTRATION CAMPS

In September 1941 several brothers in and around Mulhouse were arrested by the Gestapo. Among these were Brothers Franz Huber, who had been congregation servant in Mulhouse since 1938, Adolphe Arnold, Fernand Saler, Eugène Lentz and Paul Dossmann. By the end of 1941 all five of these had been sent to the Dachau concentration camp near Munich, Germany.

There they were put into the punishment block, where they joined German, Czechoslovak, Yugoslav and Belgian Witnesses. By April 1942 Brother Franz Huber was growing weaker under the bestial treatment. Brother Arnold wrote:

“Brother Franz Huber was 64 years old and his strength was leaving him. But he never failed to express the hope that was holding him up, which was a marvelous witness. One day, barely a week before he died, he took hold of both my arms and looking at me straight in the face, he said: ‘In spite of all, we have conquered!’ And his eyes were shining!”

Brother Arnold was taken to the camp commandant’s office and told that his expertise as a silk-screen printer would be put to good use in the camp and his wife and daughter would be cared for if he renounced his faith. But if he refused to do this, he was warned that his wife would be arrested and his young daughter sent to a reformatory. Naturally, Brother Arnold refused. So he was handed over to the camp doctors who used him as a human guinea pig for testing malaria and typhus germs. He survived, but he attributed this to his receiving food parcels from his wife. These contained a special treat, as he explained:

“One day, while eating something from one of the parcels, I bit on something hard. It was a tiny roll of paper wrapped in cellophane. The paper was covered with very small writing. It was a ‘Watchtower’ article in condensed form. Naturally, my wife was risking her life doing this. After she was arrested and deported, my sister-in-law, Sister Walter, continued this dangerous correspondence with the help of Brother Koehl in Mulhouse. Thus these food parcels contained spiritual vitamins!”

CHILDREN PUT TO THE TEST

What happened to children during these terrible days of persecution? Could they be expected to remain faithful under the severe tests that the Nazis brought against them?

At the beginning of each school session, the German national anthem was sung, a prayer was said for the Führer and the children were required to say ‘Heil Hitler!’ with their right arm stretched upward. But Witness children, such as eight-year-old Ruth Danner, refused. She was taken before the headmaster and all the other teachers and questioned, but she would not betray her parents. Brother Jacques Danner explains: “Each day, before she left for school, we said a prayer together and we counseled her to quickly ask Jehovah for his spirit and his help before she was questioned.” Ruth later was deported with her parents and interned in six different German camps. After the war, she became a pioneer and graduated from the 21st class of Gilead missionary school in the U.S.A.

Also, Brother Arnold’s daughter, Simone, was expelled from high school because she refused to say ‘Heil Hitler!’ She was sent to another school, where she was soon in trouble again because the children were required to bring to school each week old scrap metal to be used for making munitions. Eventually she was tried before a juvenile court and sent off to a reformatory school in Constance, Germany, where she was submitted to Nazi indoctrination for 22 months. But she maintained her integrity! Later, she also pioneered, graduated from Gilead, served as a missionary in Africa and married Max Liebster, at the time a member of the Brooklyn Bethel family.

NEUTRAL UNTO DEATH

In August 1942, the young men in Alsace-Lorraine were called up for service in Hitler’s armies. Some Witnesses, including Brothers Freyermuth, Hofer and Sutter, paid for their neutrality with their lives. A few hours before he was beheaded with an ax in Torgau prison, Germany, 23-year-old Marcel Sutter wrote the following letter:

“My dearly beloved parents and sisters,

“When you receive this letter, I will no longer be alive. Only a few hours separate me from my death. I ask you to be strong and courageous; do not cry, for I have conquered. I have finished the course and kept the faith. May Jehovah God help me until the end. Only a short period of time separates us from the kingdom of our Lord Jesus Christ. Soon we will see each other again in a better world of peace and righteousness. I rejoice at the thought of that day, since then there will be no more sighing. How marvelous that will be! I am yearning for peace. During these last few hours I have been thinking of you and my heart is a little bitter at the thought of not being able to kiss you good-bye. But we must be patient. The time is near when Jehovah will vindicate his Name and prove to all creation that he is the only true God. I now wish to dedicate my last few hours to him, so I will close this letter and say good-bye until we meet again soon. Praise be to our God Jehovah! With my warm love and greetings,

Your beloved son and brother,

Marcel”

SISTERS ALSO THROWN INTO THE CAMPS

In 1943 the sisters in Alsace-Lorraine began to be arrested and many were sent to the Schirmeck-Vorbruck concentration camp in Alsace. Sister Arnold managed to smuggle in a Bible, as she relates:

“Since I was expecting to be arrested, I had a special corset made for a fallen womb which included a pocket meant to be inflated with air. I hid a tiny Bible in this pocket. When they took me to prison I was told to undress, but when the inspector saw this complicated corset she said: ‘Oh, dear! We haven’t time to take all that off.’ Thus, thanks to Jehovah I was able to introduce into the Schirmeck concentration camp the only spiritual food we were to get for months. I divided this little Bible into as many parts as there were sisters in the camp.”

A number of the sisters were transferred to concentration camps in Germany, including the dreaded Ravensbrück concentration camp. Thus many brothers and sisters, young and old, proved their integrity under severe trials, some sealing their faithfulness with their lives. Indeed, it can be said that the modern history of Jehovah’s Witnesses in Alsace-Lorraine is a record that honors Jehovah’s name.

OTHERS ENDURE SEVERE TESTS

The brothers in the rest of France were also maintaining their integrity. Early in the war, French authorities arrested several Polish brothers and sent them to Le Vernet internment camp in southern France. Here they were beaten for refusing to salute the flag, and one of them, Brother François Baran, died. Many of these fearless Polish brothers ended up in Nazi concentration camps. One of them, Brother Louis Piéchota, who had been in one prison or camp after another, relates:

“We were transferred from the Vught camp to Sachsenhausen in the spring of 1944. Here we had the great joy of meeting German brothers, some of whom had been detained since 1933. They gave us precious help both spiritually and materially. As soon as a convoy arrived in the camp, the German brothers would inquire of the new arrivals if there were any Witnesses among them. If there were, they immediately helped us. Sometimes it would be warm underclothing or a pullover, or maybe some leftovers from the guards’ meals, since some of the brothers worked in the kitchens. One day a brother gave me a Bible. Just imagine, a French Bible in a German concentration camp! I never did learn how he obtained it. It made me very happy. The brothers regularly received ‘The Watchtower.’ Since they were spiritually fed, they were spiritually strong.

“Later I was assigned to work in the camp bakery. The German brothers encouraged me not to bring out any bread unless it was allowed. They said it would be preferable to die of hunger rather than to bring reproach on Jehovah’s organization. This counsel greatly impressed me.”

Brother Jean Queyroi, who had become a pioneer in 1938 and then served in the Paris Bethel in the shipping department, also was in various prisons and German camps. He was able to maintain his spiritual strength in these places of confinement, as he explains:

“In whatever camp I found myself, I did my best to give a witness. For example, in a camp in East Prussia, there was a notice board used for giving instructions to the prisoners. In a corner of this board, each day I would pin a piece of paper upon which I had written a witness on some Bible subject. Those prisoners who were interested came to see me, and each evening I would hold a little meeting with six, eight or even 10 prisoners.

“I was not left without spiritual food. My sister would type ‘Watchtower’ articles on very thin paper which she would roll up and hide inside macaroni. These parcels were inspected by the guards but they never noticed what was going on. I even received the ‘Children’ book this way.”

Thus, although to a lesser extent than their brothers in Germany and in Alsace-Lorraine, the brothers in France had their share of persecution.

HELP DURING THE OCCUPATION

In spite of the ban and the German occupation, the brothers continued to preach with just the Bible, visiting a few homes on one street, and then a few on another. If anybody showed genuine interest, they would return with literature. But care had to be exercised, and Jehovah’s angels were helping, as indicated by Brother Albert Kosmalski’s experience:

“A Monsieur Heinrich ordered the two books ‘Deliverance!’ and ‘Creation’ in German. When I knocked at his door as promised, he asked me to come back in one hour because he had visitors. So I went down to the next floor to visit another interested person. He asked me if I had been to the floor above, and if I knew who Monsieur Heinrich was. I told him that he was an Alsatian and that he was interested in the truth.

“‘No, he belongs to the Gestapo, and he plans to arrest you today,’ the man answered. ‘He told the concierge [janitor] not to let you leave the house.’

“This gentleman took me quietly down and let me out of the house through the back door. I thanked Jehovah for having delivered me from that situation. Toward the end of the war Heinrich was shot in the street by members of the French Resistance.”

Actually, the French authorities generally were very lenient toward Jehovah’s Witnesses during the Nazi occupation. They even helped at times, as Auguste Blas of Denain reports:

“Somebody told the German commandant that there was a stock of literature in my home. As a result a search was ordered, which was to be carried out by the German authorities led by the local French police chief and an interpreter. The police chief knew that the literature was in my home. So instead of leading the Germans to my house, he took them to the home of our congregation servant, Marius Nongaillard, where they found nothing. This friendly French police chief thus saved me from being sent to a concentration camp.”

To cite a similar example: When the Germans arrived in Sin-le-Noble, they requisitioned the Kingdom Hall for their use. However, the immersion tank under the platform was filled with literature, including the book Crusade Against Christianity in German! So the brothers went to see the mayor of Sin-le-Noble, explaining the situation and saying that if the Germans found this literature it would create bad relations between them and the local authorities. So the mayor told the Germans he needed this hall for the local school. Thus the hall became a classroom and, wonder of wonders, a Witness schoolteacher was appointed to work there as a teacher!

The local French authorities often came to the aid of the brothers in such ways as this. To give one more example: A brother in the north of France, who was carrying a carton of Fascism or Freedom booklets on his bicycle, was stopped by a French police inspector. The inspector asked him what he was carrying.

“Open up the carton and look,” the brother replied.

When the inspector saw what was inside, he asked the brother: “What are you going to do with these?”

The brother gave him a good witness, after which the inspector told him to get going, but to be careful not to be stopped by somebody else!

UNDERGROUND PRINTING

One of the notable exploits of the French brothers during the war was the underground printing of the Children book. Since Brother Samuel Nongaillard was in business, he was able to obtain some paper, which was rationed during the war. Arrangements were made for the printing by a printery at Chennevières-sur-Marne, a small town a few miles east of Paris.

“The day I went to fetch the Children books, the police stopped me on my way back,” Samuel reports. “It was in May 1943. They asked what I had in the truck. I told them I was carrying books. They inspected them and asked what the book was about. It happened to be the time when Catholic parents were taking their children to First Communion. So I replied, ‘A book to explain Jesus to the children.’ This explanation apparently satisfied them, for they let me go.”

FIELD SERVICE REPORTS

During the war years in France, the brothers made efforts to send in field service reports. However, contrary to instructions, an elderly sister sent a report on a postcard using the usual abbreviations. This intrigued a member of the German secret service. Brother Robert Jung explains:

“One day, while Brother Auguste Charlet, my fleshly brother and I were eating our evening meal, the doorbell rang. It was a French secret police agent. No doubt he took us for members of the Resistance movement. Anyway, he asked us to help him send in a report on this matter which would satisfy the German security police and avoid us having any trouble. He offered to come back the next day so that we would have time to think up some explanation.

“As agreed, he returned early the next morning and read the explanation we had prepared. We said it was a Bible game played by mail and that the abbreviations and the numbers stood for Bible books and verses where the answers were to be found. He seemed very satisfied with this explanation and thanked us for helping him carry out this mission. He left us and we never heard any more about the matter.”

The field service reports were all eventually sent to three addresses in or near Paris​—to Brother Geiger, to Brother Delannoy, or to Sister Renée Gendreau living at the Bethel home. But every so often brothers, or people who had our literature, wrote to the Paris office that had been closed down by the police in October 1939. So Sister Gendreau would drop in to see the janitor there and this lady would give her any mail that had arrived for the Society. When the Gestapo inquired about the Witnesses, this janitor would tell them that she only knew the man in charge (Brother Knecht) and that he was dead. Thus, this good woman risked her life throughout the war so as to protect the Society and the brothers.

WARTIME ASSEMBLIES

Beginning in 1942 and throughout the German occupation, small regional assemblies were held. These were served by Brother Geiger or Brother Delannoy. Brothers Auguste Charlet and Robert Jung also visited the isolated congregations and publishers in southern France. During these assemblies and special visits, baptism services were held.

In 1943, an underground assembly was held in Vénissieux, a suburb of Lyons, with an attendance of about 100. Needless to say, such occasions were a source of comfort and strength to the brothers. All these activities, of course, were carried on with great risk.

A U.S. SOLDIER MAKES DISCIPLES

In 1944 the liberation of France began. This was good news for the French brothers, although the fighting across France brought fresh difficulties. Nevertheless, the preaching work continued, oddly enough, even by at least one of the liberators.

Suzanne Perrin of Vittel in northeastern France was sitting at her window one evening in September 1944, when an American soldier stopped and asked in bad French: “Do you love God?” Suzanne replied: “I love God, but not religion.” The soldier asked if he could call back to see her husband, which he did.

“Thus it was,” Sister Perrin explains, “that Richard Boeckel (who had learned the truth six months before being mobilized) brought us the truth. He preached in uniform, but refused to salute the flag, which meant that he was continually punished. He preached zealously in the entire town of Vittel, distributing books such as Creation, Deliverance!, Light, Enemies and Jehovah. Richard put us in touch with the congregation servant of Nancy, Brother Emile Ehrmann, who afterwards visited us with his wife.”

NEWS GETS THROUGH TO BROOKLYN

Evidently news got through to Brooklyn in 1944 about theocratic activities in France. Nothing had been heard for several years. Thus Brother Knorr wrote in the 1945 Yearbook of Jehovah’s Witnesses:

“Word came to hand that ‘the whole family in Paris is well and busy in their Father’s business ‘. . . . The brethren are looking forward to the time when communications between them and the head office will be open to the fullest extent, so that the message of truth may have free course throughout all of France.”

REGROUPING AFTER THE WAR

The year 1945 Saw the collapse of the Nazi regime and the end of the war. Living conditions in France were extremely difficult, with the necessities of life being scarce at their official prices, and excessively expensive on the black market. The enemy robbed the land of its wealth, destroyed its roads and railroads, and disrupted its communications facilities. It was amid such conditions that physically weakened, but spiritually strong, brothers and sisters began returning from concentration camps.

To add to the difficulties, the work of Jehovah’s Witnesses in France was still under a government ban. But with the Germans gone, travel and postal communications became easier. This meant that better contact could be established between the congregations and the underground Paris office managed by Brother Geiger. Brothers Geiger and Delannoy made long trips throughout France visiting the congregations.

In 1945 the Bethel family consisted of five members, including Brother Geiger and three sisters and another brother. In addition, Emile Delannoy lived in his home in Arcueil, just south of Paris. The literature supplies were hidden in another Paris suburb, and it was there that the shipping department operated.

The Watchtower was being published under the name of Etudes bibliques (Bible Studies) by an outside printing firm. There were 2,300 copies being printed in French, 1,200 copies in Polish and 500 copies in German. This saved the brothers much precious time in copying the articles by hand.

In 1945 Brother François Wisniewski, a Polish miner, had a significant experience. During a meal break at work one day he was surprised to see a young man take off his protective leather helmet to pray before eating. So he witnessed to him and the man accepted the truth quickly. His name was Léopold Jontès, and he later became the branch servant of France.

BROTHERS KNORR AND HENSCHEL VISIT

The French press, both in occupied and unoccupied France, had carried a news dispatch in January 1942 announcing the death of Brother Rutherford. The news of his death and of his being succeeded by Brother Nathan H. Knorr had even reached the Dachau concentration camp by 1943. But who was Brother Knorr?

The French brothers were able to have their first personal contact with him on November 17, 1945, when he and his secretary, Brother Milton Henschel, made a brief stopover in Paris. This visit lasted only a few hours, but it provided some opportunity to discuss reorganizing the work and getting it on a legal footing. However, that night Knorr and Henschel had to catch a train for Berne but promised to return.

Eleven days later, on the morning of November 28, Brothers Knorr and Henschel and their interpreter, Alfred Rütimann, arrived at the Paris East train station and were met by Henri Geiger and his son. A visit was made to the American embassy, the American Chamber of Commerce in Paris, and finally a lawyer. As you may recall, in October 1939 the work had been prohibited in France by order of the Ministry of the Interior. So this matter needed handling through proper channels in order to obtain legal recognition of our work.

That evening Brother Knorr spoke to 21 brothers and sisters in Paris through an interpreter for an hour and three quarters. All were very enthusiastic and expressed their joy in their privileges of service. Brother Knorr promised to have clothing sent to them. He had seen the brothers’ great need for such material assistance, as their clothing was old and worn out. Of the eventual arrival of this clothing, Brother Geiger wrote:

“This promised sending​—eight tons of clothing men, women and children—​came in in 75 cases and has been distributed among the brethren. Numerous were those whose eyes became humid when holding their gifts in hand, and all wholeheartedly thank their American brethren for this true Christian gift. So, numerous brethren were better equipped for the gospel-preaching work during the coming winter.”

A DECREASE DURING THE WAR YEARS?

You may remember that back in 1939, when the war began, a peak of 1,004 Kingdom publishers had been reached in France. Surely there must have been a decrease during those difficult war years. Not at all! The number of publishers doubled to 2,003 in October 1945! And, as you realize, these new publishers started preaching at the risk of their liberty, and even their lives!

The Memorial attendance also rose, from 1,510 in 1939 to 3,644 in 1945. Thus, whereas it had taken nearly 40 years of activity to reach the total of 1,004 publishers in 1939, it took only six years​—the difficult years of the second world war—​to double this figure. This is an outstanding fact in the modern history of Jehovah’s Witnesses in France, a fact attesting that Jehovah protected and blessed his people.

THE BAN​—WHAT WAS DONE ABOUT IT?

Although the ban was still in force in 1946, the preaching work continued to go ahead. At first the brothers worked from house to house with only the Bible. To assist them, the circuit work was also organized in 1946. At that time, there were just two circuits, served by two brothers who had both been in German camps, Brothers Paul Dossmann and Jean Queyroi. The brothers greatly appreciated these visits by the two “servants to the brethren,” as the circuit overseers were then called. Yet what could be done to be relieved of the ban?

During his visit in November 1945 Brother Knorr had seen an influential French lawyer, Maître Pierre Gide. However, the efforts of this lawyer had proved fruitless. So the French brothers decided to see what they could do themselves. In the autumn of 1946 they made repeated efforts to see the responsible people in the various government offices that were holding things up and preventing the legal recognition of the work. However, matters were still bogged down in various French governmental offices in 1947.

But then the brothers in Paris learned that the well-known French politician Léon Blum, the founder of the modern French Socialist Party and of its newspaper Le Populaire, had been with some Jehovah’s Witnesses in a German concentration camp during the war and had expressed his admiration for them. Although Léon Blum had retired from active politics, he was considered one of France’s most respected elder statesmen. So the brothers endeavored to enlist his support.

They learned, however, that he was ill and could not receive any visitors, and that his address was kept secret to avoid people writing to him. But the brothers found out that Léon Blum’s chauffeur came each day to the offices of Le Populaire to pick up his mail. A letter was written to Monsieur Blum, explaining the Society’s problem, and it was given personally to his chauffeur. A few days later the brothers in Paris received a letter from him stating that he was willing to help, and that he had already written to the government recommending that the ban on our work be removed. As a result, on September 1, 1947, the work of Jehovah’s Witnesses was again legally authorized in France!

A NEW BETHEL HOME AND OFFICE

To facilitate the organization of the work, Brother Knorr instructed that the house in Enghien-les-Bains be sold and that the money be used to purchase property in Paris that would be big enough to house the Bethel family and the office. Brother Geiger found a suitable house in a quiet residential section of Paris, located at 3, Villa Guibert, 83, Rue de la Tour, Paris 16. Thus, on October 1, 1947, the official address of the French association was transferred here. To begin with, a total of eight persons, including Brother and Sister Geiger, served at this new Bethel.

ASSEMBLIES WITH BROOKLYN VISITORS

For the eight years since the ban was imposed, no regular public assemblies could be held. Thus, 80 percent of the brothers had never attended such gatherings, since most of them had accepted the truth during and after the war years. Therefore, how marvelous it was to see a total of 6,500 freely come together in the cities of Lyons, Strasbourg, Paris and Douai for assemblies in 1947. And it was a special treat to have visiting speakers from the Brooklyn headquarters, including Frederick Franz, Grant Suiter, Hayden Covington, as well as Brothers Knorr and Henschel.

THE DEATH OF TWO FAITHFUL SERVANTS

When arrangements were made to receive the regular Watchtower magazines again in France, Brothers Dossmann and Queyroi, who had been visiting the congregations, were called into Bethel to help to organize a shipping department. Thus, Emile Delannoy was sent out to visit the congregations, as he had often done in previous years. But this proved to be his last trip, for he fell sick and died on August 5, 1948. Brother Delannoy, along with his wife, Marie, had faithfully served Jehovah in France for some 40 years.

Just the year before, Adolphe Weber had finished his earthly course faithful to Jehovah. You will remember that he was the Swiss brother who had started the work in France about half a century earlier. On several occasions he had helped the French brothers to weather the storms of testings that had shaken the French-speaking field. All the brothers in France who knew Brother Weber speak of him warmly and recognize the important part he played in the development of the work in France.

UNDERGROUND MEETINGS RESURFACE

Since 1939 the brothers had met in smaller family groups, but beginning in 1947 congregations rented halls for their meetings. By then Paris had three congregations. With the resuming of meetings in Kingdom Halls, there were some surprises. Sister Marcelle Malolepszy relates what occurred in Besançon, in eastern France:

“The work was now free again. How happy we were! At the first meeting people met ones at the Kingdom Hall and learned for the first time that they were Witnesses. A grocer, for example, discovered that some of his customers were his brothers. A gendarme’s daughter met her ex-Sunday school teacher at the hall. If is impossible to describe the joy we felt when we met together for the first time. There were about 80 of us present at that first meeting.”

PIONEER WORK OPENS UP AGAIN

Although there were 2,380 publishers and 104 congregations in 1947, there was not a single pioneer in France. As noted before, the work had been granted legal recognition only since September 1947. So the December 1947 French Informant (Our Kingdom Service) carried an appeal for pioneers, and the following year saw a fine response.

In January 1948, eight zealous Witnesses, including Sister Simone Arnold, began pioneering. By August there were a total of 96 pioneers, including 20 vacation pioneers. Together they formed a happy and valiant combat army of Witnesses​—brothers and sisters, young and old, single and married—​all bearing witness despite many difficulties. In 60 departments out of the 90 that then made up France, there was not one witness of Jehovah! So the pioneer service was vital to opening up the work in many parts of the country.

In 1948 the pioneers worked in 49 different towns, some where there were no Witnesses. Many were sent to places where there were just isolated groups of publishers. Thus, largely through their diligent efforts and Jehovah’s blessing, the number of congregations rose from 104 in 1947 to 150 in 1950.

CIRCUIT WORK BEGINS

During early 1948, no “circuit servants” were visiting the congregations in France. But the need for them was evident. So five zealous young pioneers all in their 20’s​—Léopold Jontès, Antoine Skalecki, François Baczinski, Raymond Tomaszewski and Thaddée Mlynarski—​were called to Bethel and acquainted with the duties of this service. On October 1, 1948, they started serving congregations.

These young brothers had large circuits. And since most of the Witnesses in France at that time were poor and lived in tiny dwellings, they had to be prepared to “rough it.” They rarely had a bedroom to themselves. And none of them could afford an automobile or even a motorcycle.

MEMORIAL AND ASSEMBLIES

The Memorial celebrated in France in 1948 was the first one to be held publicly since the one of 1939. The brothers in the Paris region all met together in a large hall rented in the southern suburb of Kremlin-Bicêtre. About 500 were present, although at that time the 10 congregations in greater Paris had less than 300 publishers. In all France, there were 5,912 in attendance, with 407 partakers.

Ten district assemblies were organized in 1948. A total of 9,235 attended the public meeting. The book “Let God Be True” was released in French, and it proved to be a wonderful instrument for freeing the French Catholics from bondage to false religion. For many years the majority of those who took their stand for the truth did so after having studied this Bible aid.

Also, the French Watchtower magazine again began to be received in France during 1948. The first postwar Watchtower campaign was organized, and 6,043 new subscriptions were obtained throughout the year.

FURTHER POSTWAR ORGANIZING

Beginning with the January 1948 issue, the French Awake! published lessons from the English textbook Theocratic Aid to Kingdom Publishers. This infused new enthusiasm into the Theocratic School, which had been functioning for some time with the booklet Course in Theocratic Ministry.

In 1948, following the lifting of the ban the previous September, public talks began to be given in the congregations. These were the first such public meetings since 1939.

Then, in 1949, four Gilead graduates arrived in France to help. Two of them were sent as missionaries to the transatlantic seaport of Le Havre, in Normandy. One reports a consequence of not understanding French very well:

“I would often see the notice ‘Chien méchant’ [literally, Wicked Dog​—in English we would say, ‘Beware of the Dog’]. However, I confused ‘mechant’ with the English word ‘méchant’ so to me this notice meant ‘Dog Merchant’ or ‘Buyer and Seller of Dogs.’ I often remarked to myself how many there were who had this trade in Le Havre! So quite oblivious of any danger, I would push open the gate with the dog barking at my heels. The householder would often be surprised to see me there in front of the door, calm, and with the dog by my side. I was never bitten once! No doubt they wondered what charm I had on their dogs. Little did they know that the reason was lack of knowledge of the French language!”

The other two Gilead graduates were sent to the Paris branch, their particular purpose being to help Brother Geiger organize the preaching work in France, as well as the operation of the branch office. The Bethel family was then made up of 12 members. All desired to cooperate with the suggestions made so that things would be done the way the rest of God’s people were doing them throughout the world, as directed by the “faithful and discreet slave.”

Thus, for the first time circuit assemblies were held in France. These followed closely the pattern of the programs provided by the Brooklyn office. The Kingdom Service Song Book, then recently published in French, was first used at these 1949 circuit assemblies.

Another big help to the publishers was the printing of a French edition of the booklet Counsel on Theocratic Organization for Jehovah’s Witnesses. This, together with the help now being given by the circuit servants, did much to unify the methods of preaching and of organizing the congregations throughout France.

THE WORK SURGES AHEAD

All the efforts put forth in 1949 to organize the work in France theocratically produced abundant fruitage in 1950. The number of Kingdom publishers in 1949, 3,236, leaped to 4,526 in 1950, an increase of 40 percent! A peak was even reached of 5,441 publishers, more than double the average number of publishers in France two years previously!

To meet the needs created by this tremendous increase, the number of circuits was increased to 10. The circuit servants were greatly helped during this year by two American Gilead graduates of Polish or Ukrainian origin, Stephen Behunick and Paul Muhaluk, who had been deported from Poland and who, before returning to the United States, spent several months in France accompanying the circuit servants. These worked particularly in the northern circuits where there were many Polish brothers. Also, in 1950 the special pioneer work was opened up in France.

The year 1950 was memorable for several other reasons: The first three French brothers went to Gilead. They graduated in the summer of 1950 at the Theocracy’s Increase Assembly in Yankee Stadium, New York. Then seven others from France attended the 16th class of Gilead, which began in September 1950.

Including the brothers invited to Gilead, 20 delegates from France attended that memorable Theocracy’s Increase Assembly in Yankee Stadium. Echoes of this wonderful convention reached the brothers in France at the district assemblies held later that year. Some of the French delegates gave animated reports at these assemblies on the wonderful things they had seen and heard in New York. They had been particularly impressed by their visit to the Brooklyn headquarters.

FIRST POSTWAR INTERNATIONAL ASSEMBLY

The big event in 1951 was the first international gathering held in Paris since 1937, the Clean Worship Assembly. Delegates came from 28 lands, including faraway places such as Australia, New Zealand, the Philippine Islands, India, South Africa, Venezuela and North America. The convention site, the Palais des Sports, stood only a block from the beautiful Seine River and a few blocks south of the skyscraping Eiffel Tower. A convention of the magnitude planned had never been held by Jehovah’s Witnesses in France.

“The assembly was like a big experiment,” observed The Watchtower. “This was the first time a hot-meal cafeteria had been organized, the first time magazine bags had been made, distributed and used, the first time special trains had been arranged. But the big job was undertaken with faith, obstacles were surmounted and God Almighty imparted his blessing and help. Result: grand success! . . . the attendance shot up from 6,188 witnesses to 10,456 present for the announced public lecture.”

During the convention Brother Knorr explained that after many years of faithful service, Brother Henri Geiger, for health and other reasons, was being replaced by Brother Léopold Jontès as branch overseer. The French applauded their appreciation of both the outgoing and the incoming branch servant.

A PERIOD OF REMARKABLE GROWTH

In 1951 a period of remarkable postwar expansion was concluding. Since 1947 the number of publishers had increased by leaps and bounds. There was a 10-percent increase in 1947 over the year before, and the only reason it was not much higher is because many of the Polish brothers in the north of France accepted an offer by the Polish government to return to Poland. Then in 1948 there was a 20-percent increase, followed by a 23-percent increase in 1949, 40-percent in 1950 and 34-percent in 1951.

During a four-year period the number of publishers tripled, rising from 2,380 in 1947 to 7,136 in 1951. In the 1951 service year alone, the Greater Paris Congregation grew from 650 to 1,085 publishers; 1,065 persons were baptized during the year, which was one out of every seven publishers in France!

This meant that the majority of the publishers in France were spiritually young “lambs,” needing help to acquire maturity. So the following period in the history of Jehovah’s Witnesses in France, from 1952 to 1956, was marked by a slowing down of the expansion, and a building up of the Christian maturity of ones already within the congregations.

“WATCHTOWER” BANNED, BUT PREACHING SPREADS

Starting with its January 8, 1952, issue, the French Awake! magazine became semimonthly. Also, street witnessing was engaged in with the magazine bag, and 285,837 Watchtower and Awake! magazines were placed in France that year, more than at any previous time in the history of the work in France. But then, like a bombshell, at the end of December in 1952, the public press dropped the news that the Watchtower magazine had been banned.

The Minister of the Interior, acting on advice from the head of the Security Police, prohibited the distribution and sale of The Watchtower throughout France and the French territories. The reason for the ban was that The Watchtower supposedly incited young men to refuse military service. But certain French newspapers expressed the view that this was merely a pretext, and that the real reason was that The Watchtower printed articles that showed the duplicity of the Roman Catholic Church.

Despite the ban, 1952 was a good year for the Kingdom work. A particular reason is that the brothers began making a concerted effort to reach areas in France where no Witnesses lived. The March French Informant (Our Kingdom Service) encouraged the Witnesses to preach during the summer months in territory not assigned to congregations. Most of France’s publishers then lived in the mining region of the north, where large congregations worked their territory every few weeks. Yet in large towns in nearby departments no preaching was being done. This was also true of the Mediterranean island of Corsica, which is part of France, lying about 160 kilometers (100 mi.) from the Riviera. So in 1952 two special pioneers began the Kingdom work in Corsica.

CONSOLIDATING THE WORK

In 1953 and 1954, the work continued to make steady progress, a 9-percent increase in publishers being realized each of these years. Also, 1,657 persons were baptized in those years. In January 1953, the circuits were reorganized and increased to 11. At the same time, the number of congregations visited by each servant was reduced from 24 to 18 or 20, making possible more frequent visits. In addition, the number of congregation book studies greatly increased, enabling more persons to attend and permitting the conductors to give better assistance to ones needing help.

A further consolidating factor in 1953 was the New World Society Assembly, held in Yankee Stadium, New York, in July. Seventy-two delegates from France attended this wonderful assembly and had the opportunity of visiting the Brooklyn Bethel and printing factory. They were like so many Queens of Sheba who discovered they “had not been told the half.”

Also in 1953 the first full-time district servant was appointed in France, Brother Skalecki. Up to that time, the circuit assemblies had been served by Bethel brothers on their weekends off from regular work. The following year Brother Skalecki began showing the film “The New World Society in Action,” throughout France. This film gave insight into the operations of the Brooklyn Bethel home and factory, and this helped to unite the brothers in France with the headquarters organization.

FURTHER CONSOLIDATION

The 1955 service year in France was another year more for consolidating past gains rather than rapid growth. There was a 6-percent increase in the average number of publishers, which meant an average of 456 more than in 1954. But very significantly, 1,246 persons were baptized. This shows that many of those who had been publishing had not yet taken an open stand for Jehovah, dedicating their lives to him and symbolizing this by water immersion. So this high baptism figure for 1955 is proof that Jehovah’s organization in France was being consolidated.

Another remarkable feature of the work during the year was the great increase in the number of magazines put into the hands of the French public. In 1954, 288,902 magazines were placed, but in 1955, the number of magazines placed shot up to 513,236! This year marked a turning point in magazine distribution, as the number placed regularly increased by several hundred thousand each year for many years. Of course, all these were Awake! magazines, since the ban on The Watchtower continued.

ANOTHER INTERNATIONAL ASSEMBLY IN PARIS

The big event in France during 1955 was the Triumphant Kingdom Assembly held in Paris August 3-7. In 1951 the first international postwar convention in France had been held in the same Palais des Sports. At that time 10,456 attended the public meeting and 351 were baptized. How would the 1955 assembly compare?

Opening day saw 9,701 persons thronging the building, filling the ground-floor arena in front of the platform and sitting on the tiers of seats on the sides of the bowl, some even being in the top gallery away up above. Two days later, 774 candidates answered with a firm “Oui!” to the questions put to them by the French speaker on baptism. And for the public talk on Sunday given by Brother Knorr in English and translated into French, 16,500 persons fairly overflowed the assembly place! Brother Jontès wrote:

“How grateful to Jehovah we are that such an assembly was possible! And how thrilled we were to see the news cameramen filming the immersion service and also the vast audience for the public talk! Hundreds of thousands of people were able to see these films throughout France the week following the assembly. Jehovah’s witnesses were in the news.”

PREPARATIONS FOR GREATER GROWTH

In 1956 the average number of publishers rose to 8,867, just 355 more than the previous year’s average, only a 4-percent increase. Yet 951 persons were baptized, and 12,801 persons attended the Memorial, with 232 partakers. Also, the number of magazines placed rose from 513,236 in 1955 to 869,841 in 1956! This fine activity portended greater growth ahead.

The congregations were moving out to reach as many of the French people with the Kingdom message as possible. Over 100 congregations requested unassigned territory and visited towns and villages that had not received a witness since before the second world war, if then. To help in reaching these people, special pioneers were increased from 33 in 1955 to 64 in 1956. They went into regions, such as Brittany, that had been barely touched before. In 1956 there were 15 Gilead graduates active in France. The 194 French congregations were divided into 12 circuits and, for the first time, into two districts.

Already the Villa Guibert house, purchased in 1947 to accommodate the Bethel home and branch office, was too small, and the prospects for further growth meant that obtaining larger quarters was urgent. So on July 18, 1956, a 660-square-meter (7,100-ft.²) plot of land was purchased in Boulogne-Billancourt, an industrial suburb just west of Paris that is known the world over as the home of the gigantic Renault automobile factories. A five-story building was planned, big enough to house the family, the office and a small printery. The work in France was getting ready for greater expansion.

PERIOD OF MORE RAPID INCREASE BEGINS

For the first time the 10,000 mark of Kingdom publishers was reached in 1957, with a new peak of 10,954 publishers. That was a 12-percent increase over 1956. And both the number of hours spent preaching and the number of magazines distributed went over the million mark! Also, over 1,100 persons were baptized, and 14,488 persons attended the Memorial. During the year a refresher course was held for all the district and circuit servants who served the 212 congregations, which were divided into 14 circuits and two districts in France.

In the meantime, attempts to start construction on the new Bethel were stalled. Finally, the necessary building permit was granted on May 20, 1957, 10 months after the land had been purchased. Excavation began June 12, and by October 2, 1957, the foundations were laid. But another year and a half passed before the building was completed.

TWO IMPORTANT EVENTS MARK 1958

The first of these was a political one, but it directly affected the stability of the Kingdom preaching in France. Due to the crisis created by the Algerian War, a state of emergency was declared in France and all public meetings were forbidden. It was feared for a time that a military junta might take over the country, but on June 1 it was learned that General Charles de Gaulle had agreed to become head of government and then Head of State. His return to power brought to France a period of governmental stability that it had not known for decades.

Since there is no law in France granting exemption from military service to ministers of religion, some young Witnesses had been in prison for nearly 10 years. General de Gaulle arranged for the release of those who had been in prison for five years or more. Later his government reduced the prison sentences that our brothers received to twice the length of obligatory military service. This meant that if young Frenchmen were called up for 18 months’ military service, our brothers would serve a three-year prison sentence. This was far better than the previous situation where they went to prison at the age of 20 and had no idea when they would be free again.

The political stability was a factor in another fine increase of 11 percent in Kingdom publishers, with a peak of 12,141. Twenty-three new congregations were formed, and many isolated groups of publishers were established when zealous Witnesses with the pioneer spirit moved out to serve in places where the need was greater. The branch office directed these, as well as the nearly 100 special pioneers, first to the cities of 50,000 inhabitants or more where there were no Witnesses, and then, as these cities began to be worked, to the towns with a progressively smaller population.

Thus the work began to develop in smaller cities like Poitiers, Dijon, Annecy, Limoges and Rennes, the former capital of Brittany. One remarkable case was that of Caen in Normandy. Within a few years, in that city a tiny congregation composed of a handful of publishers became a large congregation and finally mothered many congregations in the surrounding area. Thus, instead of being concentrated in certain areas, particularly the mining regions of the north of France, the work began to spread out all over France.

The other big event in 1958 was the eight-day Divine Will International Assembly in New York during July and August. There were 641 French delegates present​—551 of whom traveled by air and 90 by boat—​nearly nine times as many as attended the 1953 New York assembly. Thus nearly one out of every 20 French publishers was in attendance​—a remarkable figure! This had a very strengthening and uniting effect on the work in the French field. These delegates heard Brother Knorr announce the creation of training schools in many branches, as well as the progress of the building of the new Bethel in France.

Strong echoes of this wonderful convention reached the rest of the French brothers at five district assemblies held in France in September 1958. A total of 677 new brothers were immersed at these assemblies. The powerful Resolution adopted in New York was also adopted at these assemblies, and then, during the month of December, 1,670,000 tracts entitled “How Has Christendom Failed All Mankind?” were distributed throughout France. What a powerful witness that was!

NEW FRENCH BETHEL

In the early spring of 1959 the new Bethel was completed. Then on Friday, Saturday and Sunday, April 17 to 19, the office and home were transferred from Villa Guibert to the new quarters at 81, rue du Point-du-Jour, Boulogne-Billancourt. The following Monday the new Bethel began to function.

The five-story building included a basement large enough to house a printery. The Kingdom Hall and an office were on the ground floor. On the second floor were the dining room and kitchen, with further office space available on that floor. A total of 24 bedrooms were on the third, fourth and fifth floors. With only 17 members of the Bethel family, there was plenty of space for expansion, as well as room to accommodate the Kingdom Ministry School that Brother Knorr first talked about at the 1958 international assembly. Toward the end of May Brother Knorr visited to see the new quarters, and on June 1 he gave a talk in the Pleyel Hall to the brothers of the Paris area, with 2,026 in attendance.

AN IMPORTANT LEGAL VICTORY

Two days later, on June 3, Brother Jontès received important news from a Paris lawyer. Back on July 2, 1957, Brother Jontès had been summoned to appear before an examining magistrate. He was accused of inciting young men to refuse military service, a charge that could have meant prison sentences for him and for the brothers making up the board of directors of the Society’s French Association. Also, the French Association of Jehovah’s Witnesses was in danger of being banned.

The judicial inquiry of the matter continued through 1957 and the whole of 1958. Finally, the case was brought into court on February 16, 1959. Brother Jontès was able to give a good witness. On March 2, 1959, a verdict of not guilty was rendered. However, the public prosecutor appealed this judgment, and the case came before the Eleventh Appeal Court on May 20, 1959. Then, on June 3, the Society’s lawyer phoned Brother Jontès informing him that the accused were again found not guilty. This was a wonderful theocratic victory, leaving the door open for further preaching of the Kingdom good news in France.

There was a fine increase of 17 percent in the average number of Witnesses in 1959, with a peak of 13,935 publishers. Also, the number of congregations rose from 235 to 254, including new congregations in Bastia, on the island of Corsica, and Rennes, in Brittany. The remarkable number of 2,106 persons were baptized, 525 of them at the six French district assemblies.

EXPANSION IN 1960

“The 1960 service year has been one of the most remarkable ones ever known for our brothers in France,” wrote the Society’s president Nathan H. Knorr. First of all, getting the new printery into operation, with its linotype, printing presses, folding and stitching machines, was a real milestone for the work in France. The first copies of Kingdom Ministry (Our Kingdom Service) came off the France branch presses in March 1960. From then on, all outside printing stopped; the Society’s local printery has taken care of the needs of the brothers, except for magazines, books and booklets, which are printed either in Brooklyn, in Switzerland or in Wiesbaden, Germany.

Continued expansion was enjoyed in other areas. The average number of Witnesses increased by 10 percent, reaching an all-time peak of 15,439. The Memorial attendance shot past the 20,000 mark for the first time, to 23,073. Thus, 26 new congregations were formed, bringing the number up to 280. By the end of the year there were just three towns in France with a population of over 20,000 that still remained virgin territory.

HIGHLIGHT OF 1961​—UNITED WORSHIPERS ASSEMBLY

The Parc des Princes Stadium at the western limits of Paris was engaged for the United Worshipers Assembly, August 3-6. However, just three months before, a military putsch in Algeria threatened to throw France into a horrible civil war. A right-wing terrorist campaign of bomb explosions throughout the country created a climate of apprehension. All large gatherings were banned by the government. Thus the contract for the Parc des Princes Stadium was canceled only a few weeks before the assembly was to begin. However, a special permit finally was obtained to hold the convention in the Colombes Stadium, just outside Paris.

This precarious situation, with such uncertainty regarding where the convention might be held would have made it hard even for experienced convention organizers. But this was France’s first outdoor assembly, and the first one for which the cafeteria arrangements (tents, tables, boilers, steam kettles, ovens, tray-washing machines, and so forth) were constructed and installed by the brothers. Finally, with the cooperation of all and the backing of God’s spirit, everything was set up and ready in time for the convention’s start.

It proved to be a remarkable gathering. Some 800 brothers arrived from Spain, where our work was banned at the time. They were able to enjoy the meetings in their own language, and in freedom! Also, 80 people came from Portugal. Lectures were given simultaneously in French, Polish, Spanish and Portuguese.

Since no advertising was permitted, and the assembly site was outside of Paris, the brothers wondered if the attendance would surpass that of the 1955 international assembly in Paris. Well, it did, as 23,004 gathered to hear Brother Knorr’s public address “When All Nations Unite Under God’s Kingdom.” Remarkably, over 5 percent of those in attendance were baptized at the assembly, that is, 1,203!

Another 10-percent increase in the average number of publishers was realized in 1961, with a peak of 17,108 Witnesses being reached. And that year saw the inauguration of the Kingdom Ministry School in France, with the first class composed of circuit and district servants, being held in the French Bethel from March 13 to April 8. Then, over the years, French, Belgian and Swiss congregation servants and also brothers and sisters who were special pioneers attended this course.

100-PERCENT INCREASE IN SEVEN YEARS

In seven years’ time the average number of publishers in France more than doubled, from an average of 8,512 publishers in 1955 to an average of 17,299 in 1962. A marvelous ingathering of the “other sheep” had taken place! All towns of over 20,000 population by now had publishers in them. Also, 324 overseers and special pioneers had already attended the Kingdom Ministry School.

Brother Henri Geiger, who was baptized and began active service in 1920, lived to see this marvelous growth from the few dozen who were preaching in 1920. After Brother Jontès was appointed to replace him as branch servant in 1951, Brother Geiger continued working at Bethel for a while. Then, as his health declined, he and his wife went to stay with their son. There, on August 29, 1962, he finished his earthly course. His life story appeared in the December 15, 1962, issue of The Watchtower.

SPECIAL PIONEERS ASSIGNED TO PARIS

Oddly enough, while the work was spreading rapidly throughout France, the increases in the French capital of Paris were not keeping pace. So it was decided to open a missionary home at 11, rue de Seine, Boulogne-Billancourt, not far from Bethel. The house there was purchased, and then enlarged and fixed up by pioneer brothers who were brought into Bethel for this purpose. On December 17, 1962, this missionary home began functioning, with special pioneers who lived there working in and around Paris. This large building also became a Bethel annex. The Society’s shipping department, which had been located in a warehouse in another part of Paris, was transferred here.

1963 TO 1966​—JEHOVAH’S BLESSING CONTINUES

Over the next few years, there continued to be abundant evidence of Jehovah’s blessings on his people in France. First, there was the around-the-world series of “Everlasting Good News” Assemblies in 1963. Although France did not host one of these conventions, it was marvelous to see some 11,000 French brothers​—more than half the publishers in the country—​attend one of these assemblies either in Milan, Italy, or in Munich, Germany. Many special trains were organized to transport the delegates. And what fine spiritual treats they received, including the French-language release of the New World Translation of the Christian Greek Scriptures.

For the first time the number of Witnesses in France rose above 20,000 in 1963. And then in 1964 a 9-percent increase in publishers was realized, with over 2,000 persons being baptized! Also, the distribution of Awake! surpassed the 3,000,000 mark for the first time in 1964, and nearly 1,100 pioneers, including vacation (auxiliary) pioneers, had a share in placing these journals with the public.

In 1965 the Memorial service was attended by 34,862 persons, as the publishers reached a new peak of 22,933. The distribution of Awake! continued to skyrocket​—over 3,500,000 being distributed among the French public that year. There were now 380 congregations and 92 isolated groups in France, but still 94 towns with between 5,000 and 12,000 inhabitants had no Witnesses living in them. However, the witnessing work was progressing nicely in the large cities. There were 11 congregations in Paris, seven in Lyons and four in Nice and in Mulhouse, with several other large cities having three congregations.

An outstanding feature of 1966 was the organizing of 62 new congregations, bringing the total number for the country up to 442. These were divided into 30 circuits, and 3 districts. Also, five district assemblies were held that year, with a total attendance of 22,153 at the public meeting. At the Bordeaux assembly, the French brothers had the privilege of playing host to their brothers from Portugal. Since most of these brothers could not afford to pay for accommodations, and there was not enough room for all of them in the brothers’ homes, a cinema was rented and converted into a big double dormitory for men and women, equipped with showers, washbasins, and so forth. They greatly appreciated the love shown by their French brothers. District servant Brother Marian Szumiga reported: “Many of them had tears in their eyes when the time came for them to leave.”

‘SPEEDING IT UP IN ITS OWN TIME’

Although the ingathering of the “other sheep” had made steady progress from 1963 to 1966, it can be said that Jehovah now really began ‘speeding it up in its own time.’ (Isa. 60:22) Not only was there a 10-percent increase in publishers in 1967, but the Memorial attendance jumped to a remarkable 41,274, with 143 partakers. As further indication of even greater increases ahead was the average number of 19,327 home Bible studies being conducted each month, a rise from 15,964 the year before. And the placements with the public of Awake! leaped to over 4,000,000 copies, and 55,446 new subscriptions were taken.

That summer nine “Disciple-making” District Assemblies were held in France, with a total attendance of 27,009. The Biblical dramas were particularly appreciated at these assemblies. As evidence of the speeded-up growth, 2,269 new disciples were baptized during the year, 960 of them at the district assemblies.

POLITICAL AND SOCIAL CRISIS IN FRANCE

France was shaken by a very serious political and social crisis in the spring of 1968. The trouble started with student demonstrations, at first in Paris, at the famous Sorbonne and other universities in the Paris area, then later the trouble spreading to universities and high schools throughout France. For a time, the Latin Quarter in Paris became a regular battleground. The students fought the police, who were trying to maintain order. Paving stones were torn up by the students and thrown at the police. Some of Paris’ famous boulevard trees were cut down by the students to form barricades, cars were burned and shop windows smashed. There were hundreds of injured on both sides.

Then the workers’ unions joined in, with their own demonstration marches, and with orders to the workers for a general strike. Thus, during May and June 1968, France was virtually paralyzed. There were no mail and no trains; the wheels of industry ground to a stop. Even air traffic was stopped. For a time, it looked as if the Gaullist regime would topple, but the communist and the noncommunist trade unions were divided, and also there was no cohesion between the workers and the students. So finally, after the government and the employers had made some spectacular concessions, the violence and the strikes came to an end. Elections were held at the end of June, and the Gaullist party came out with a large majority.

For about a month it was impossible for the branch to exchange correspondence with the congregations. But the brothers faithfully carried on their activity. Better still, the brothers took advantage of the time they had on their hands, due to the complete cessation of secular work, to put more time in the field service. For the first time in France the average hours per publisher rose to 12.

PROVISIONS FOR SPIRITUAL STRENGTHENING

On May 7-12, 1968, just at the time of the worst student demonstrations, Brother Milton Henschel visited the France branch. His visit was most upbuilding, as he devoted much time to the family as a whole, giving a word of encouragement to each one, warming their hearts. He left Paris just in time, since a few days later air travel was paralyzed by a general strike. Brother Knorr was scheduled to visit the branch in June, but due to the situation, he could not get into the country.

Therefore, Brother Jontès and his assistant, Brother Jean-Marie Bockaert, met Brother Knorr in Belgium to discuss increasing the flow of spiritual food to the French brothers. As noted before, The Watchtower was banned in France. However, upbuilding articles were being provided in a 64-page monthly booklet. But now it was decided to publish a 48-page booklet twice a month. From January 1, 1969, onward this was done, meaning that the French brothers began receiving 96 pages of translated material each month rather than the 64. Brother Knorr authorized the purchase of a fourth printing press for the France branch to care for this extra work.

GETTING THE FRENCH “TRUTH” BOOK READY

The political events in May and June of 1968 had other unforeseen consequences for the Kingdom interests in France. Many may remember that it was in 1968 that the book The Truth That Leads to Eternal Life was published. It is now, next to the Bible, the most widely distributed book in the Western world, with over 95 million copies being distributed in 112 languages. Well, it was arranged to supply certain foreign-language branches with early press proofs of the Truth book, so that they could get them translated into their respective languages. In this way the book could come out simultaneously in some of the world’s most widely used tongues.

Everything had gone well in the France branch; a translator succeeded in translating the book in one month’s time. Part of the translated manuscript was sent to Brooklyn and arrived safely. Another part of the manuscript was then sent off, when suddenly the postal strike began and the manuscript was blocked in the mails.

The manuscript was recopied, and it was taken to Brussels, Belgium. A shuttle service was then organized between Paris and Brussels by brothers who had cars, taking mail from the France branch to be sent from Belgium, and picking up mail for France that had been sent to Brussels. Thus the book was completed so that for the first time the French received a book at the same time as did their English-speaking brothers. True, only a few copies were available to show at the summer assemblies, but soon sufficient copies were available for all, and for distribution in the field.

THE “PEACE ON EARTH” ASSEMBLY

The highlight of 1969 was the international “Peace on Earth” Assembly held at Colombes Stadium near Paris. It was part of a chain of such conventions, the first of which took place in early July in the United States. A total of 334 French delegates flew the Atlantic for this seven-day gathering. But then, August 5-10, the assembly came to France.

Arrangements were made in the stadium for a Portuguese convention, as well as a gathering for the Polish-speaking brothers from France​—altogether 78 nationalities were represented. Besides the 2,731 at the Portuguese meeting and 600 at the Polish, some 5,000 came from Belgium, 1,000 from Switzerland, over 1,300 from the United States, 200 from Canada, 170 from England, and 120 from Africa. There were special English-language sessions, and over 800 attended them.

The Portuguese brothers had their finest assembly up to that time. Their previous peak attendance at any convention in the history of the work in Portugal was 825 in 1968 at Toulouse, France. It was estimated that a large percent of the Portuguese brothers were able to attend the Paris convention, and they certainly enjoyed themselves. There were 65 delegates from one Lisbon congregation of 90 publishers! One sister saved funds for two years to have enough money to make the trip and return. In attendance were brothers from Angola, the Azores, the Cape Verde Islands, Madeira and Mozambique.

The convention opened with fine weather, and there was pleasant sunshine every day. This was a blessing, because the Portuguese, the Polish, and half of the French audience were out in the open, unprotected from the elements. So what would be the convention’s combined peak attendance?

Well, on Sunday for the public talk, “The Approaching Peace of a Thousand Years,” 47,480 were present​—more than double the attendance at the previous Colombes Stadium assembly in 1961! Yet even more remarkable was the fact that 3,619 persons were baptized, or about 10 percent of the regular average attendance during the convention! This growth of Jehovah’s Witnesses was of concern to the clergy, as noted by the following comments in the popular Paris evening paper France-Soir of August 6, 1969:

“What worries the clergy of other religions is not the means of spectacular distribution of publications used by Jehovah’s witnesses, but, rather, their making converts. Each of Jehovah’s witnesses has the obligation to witness or proclaim his faith by using the Bible from house to house, working according to the direction of the organization. . . . The doctrines of Jehovah’s witnesses are based on the Bible. . . . They believe in one God (Jehovah), reject the trinity, immortality of the soul, the existence of hell and of purgatory.”

The attention given to the convention by the press, radio and television was unprecedented. In view of the delicate situation in France, nothing was done to draw newsmen to the convention. However, they came spontaneously. The first morning about 10 newspapermen were there, and the following day articles with photographs appeared on the front page of several widely read French morning papers. On Thursday, August 7, there was fine television coverage, including a nearly three-minute sequence on the National News at 8 p.m., the most widely followed program in France. Everything that was presented was favorable.

The same day, the influential Le Monde gave us a 36-column-inch (.9 m) coverage on its religious news page, devoting only nine column inches (.23 m) to items about the Catholic Church! Favorable reports got into all the best French newspapers​—not into special editions sold around the stadium for the Witnesses—​but into the national editions, sold all over France and throughout the French-speaking world. In all, the French press printed 873 column inches (over 22 m) of articles and photographs!

Also, the Bethel family printed two assembly reports that were released during the convention, first a 16-page report and then one of 32 pages, along with photographs. This was the first time a French-language report on an assembly in France had been published. These reports proved to be very useful also after the convention to show people the size and scope of Jehovah’s organization.

The new songbook, “Singing and Accompanying Yourselves with Music in Your Hearts,” also was published in French in 1969. The brothers received it shortly before the Colombes convention, which gave them the opportunity to learn the songs that were to be used during the convention.

THE “TRUTH” BOOK SPEEDS UP THE WORK

An average of 29,754 publishers was reached in 1969, a 12-percent increase for the year. The Truth book, released the year before, had much to do with the grand increases. An average of 25,949 home Bible studies were conducted each week, and 60,457 attended the Memorial, in comparison with 49,086 the previous year. And 4,583 were baptized, more than double the peak number baptized in any one year up to that time!

This rapid expansion continued. A 15-percent increase in publishers was enjoyed in 1970, followed by one of 14 percent in 1971. This meant that the number of publishers leaped from 26,614 in 1968 to an average of 39,026 in 1971​—an increase of over 12,000 in just three years! And 80,293 attended the Memorial in 1971, over 30,000 more than three years before! Also, new congregations were being formed in France at the rate of more than one every week​—53 in 1971—​for a total of 636 in the country. Surely the Truth book was having a grand part in helping to gather the Lord’s sheep!

TOULOUSE ASSEMBLY PREPARATION

What was to be a highlight of 1971 was the “Divine Name” District Assembly in Toulouse, France. Some 5,000 were expected at the French sessions, 5,000 at the Portuguese and 15,000 at the Spanish, totaling 25,000 in all. For this trilingual assembly every available hotel room and camping site in and around Toulouse was reserved. But then the unexpected occurred.

An outbreak of cholera in Spain. There was talk of preventive measures. But the authorities were very hesitant about banning the assembly because this decision would be unpopular with the local tradespeople. Also, they were afraid the Society would sue them for damages since contracts had been signed and tremendous preparations had been made. In time, however, as assembly preparation continued to go ahead, the word finally was received that the assembly had been officially prohibited. Brother Jean-Claude Rézer, the assembly overseer, observed:

“Really the brothers were wonderful right up to the end when the ban was announced. . . . Yes, there were tears, but in a spirit of devotion everyone recognized the need to get back to work to pull down everything that had been built in vain. The brothers in charge of the different departments were equal to their task. The brothers from Spain and Portugal backed us up in the dismantling work, while working at the same time toward holding their assembly elsewhere.”

BLESSINGS DESPITE BAN

Practically all the French-speaking brothers were able to attend one of the other assemblies in France. And nearly 900 brothers from Portugal traveled by 12 buses, one chartered airplane and a number of private cars to an “emergency” program in London. In all, a total of 48,533 were present for the “Divine Name” assemblies in France, and the marvelous number of 2,084 persons were baptized.

Thus 1971 was a tremendous year of theocratic expansion in France. The year was also marked by a particularly fine provision, the Yearbook of Jehovah’s Witnesses in the French language. This had not been available in French since before World War II.

A BETHEL ANNEX BECOMES NECESSARY

By 1972 the French Bethel in the western Paris suburb of Boulogne-Billancourt had become too small, necessitating an annex. Space was particularly needed for the shipping department. In 1959, when the Boulogne Bethel was completed, 85,000 books per year were dispatched, whereas by 1972 this figure had risen to 1,094,231, not to mention booklets, forms and other printed items.

It seemed judicious to build this annex somewhere between Paris and Le Havre, a port in western France where the literature arrived from the United States. In November 1970, a 73- by 33-meter (240 ft. by 108 ft.) plot of ground was located at a small town in Normandy called Louviers, about 105 kilometers (65 mi.) equidistant from Paris and Le Havre. It took about 18 months to overcome administrative difficulties, and so the title deeds were not signed until April 28, 1972. The actual building was commenced the following month and completed in December of the same year.

The building is a very attractive prefabricated, two-story structure, with the exterior composed of facing bricks and green enameled paneling. A spacious printery and shipping department, along with kitchen, cold-storage rooms, and a pleasant dining room are on the first floor. The laundry, library and 22 bedrooms are on the second floor. The structure altogether has about 2,044 square meters (22,000 ft.²) of floor space.

The printery was transferred to Louviers on May 29, 1973. It was an unusual sight on that rainy day in Boulogne to see the printing presses and other machinery hoisted up and loaded onto enormous trucks in the street outside Bethel. The car and truck drivers, who were thus obliged to wait, were so curious that they forgot to sound their horns, which, although forbidden, is most frequent in the Paris traffic jams! Eventually the four printing presses, the linotype, the trimmer, and the folding machine arrived safely at Louviers, and were already in use two days later.

Dedication day was fixed for Saturday, June 9, 1973, when 157 were present for the program. Several brothers gave a retrospect of the work in France. It was most thrilling to realize how the work had increased remarkably, with the number of persons being baptized in 1972 alone exceeding 5,000 for the first time. Also, the brother in charge of the printery briefly explained that in 1960, 291,530 magazines had been printed, whereas 1972 saw a production of 1,771,300! And the total number of printed items increased from 4,161,994 in 1960 to 32,043,610 in 1972.

“DIVINE VICTORY” INTERNATIONAL ASSEMBLY

Again Colombes Olympic Stadium was to be the site of an international convention. On January 1, 1973, the assembly committee was set up, seven months in advance of the assembly’s start. What a tremendous task it was to oversee the transforming of the stadium into a gigantic Kingdom Hall! But what a success was made of the job!

Thousands of potted plants that horticulturists who were Witnesses had cultivated over a period of months adorned the center of the stadium, around the platform. An artificial lake occupied by two living flamingos was also a pleasant decoration. The “Racing Club of France,” the owner of the stadium, used the decor to illustrate its monthly sports magazine cover.

Everything was ready for the opening day, Wednesday, August 1. A literal swarm of humans invaded the stadium. The French newspapers, often very cutting and ironic toward Jehovah’s Witnesses, were full of praise for the attentive crowd. The Catholic newspaper La Croix commented:

“Even though they are widely spoken of because of their active house-to-house proselytism, Jehovah’s Witnesses have only had moderate success up until now in France. Nevertheless, their assembly in Colombes was really an impressive sight due to their flawless organization and Bible dramas, along with their sense of responsibility.”

The journalistic world hailed this international assembly as the event of the summer. Le Monde stated: “The stadium was filled to overflowing with an attentive and studious crowd that would have made any political party jealous.”

Even the men delivering the newspapers were not indifferent to the conventioners’ good behavior. The Parisien Libéré deliveryman deposited his newspapers in heaps on the sidewalk with cans for the money, leaving just one man to keep an eye on things. The delegates, surprised at being able to help themselves, asked him if he was not afraid of being shortchanged. He replied: “Oh, no. We did the same in 1969.”

On Friday, August 3, a total of 2,703 candidates presented themselves for baptism, answering, “Oui” to the questions propounded to them. It was an unforgettable moment as they left in an orderly manner for the swimming pool only about 500 meters (550 yd.) away. The Journal du Dimanche commented on this outstanding event:

“Not just anyone can become one of Jehovah’s Witnesses, suddenly discovering their ‘truth’ like a bolt out of the blue. Patience, time, courage and extremely deep Christian faith are necessary. But one must also accept the precepts set out in Bible laws.”

The assemblies in Colombes have been landmarks insofar as progress in the French field is concerned. Here 23,004 people were in attendance in 1961, and in 1969 there were 47,480 present. What about 1973? Well, when the time came for the Sunday public talk, “Divine Victory​—Its Meaning for Distressed Humanity,” there was the astounding number of 60,241 overflowing the huge stadium!

THE “NEW WORLD TRANSLATION”​—IN FRENCH

Back in 1963 the New World Translation of the Christian Greek Scriptures was produced in the French language. Finally, eleven years later, the completed New World Translation of the Holy Scriptures in French was most enthusiastically received by the brothers. In France the importance of this new publication took on special proportions. Why so? The situation calls for a little history.

The popes called France “the eldest daughter of the Church,” and even today 85 percent of the French population claim to be Catholics. When you consider that before the French Revolution in 1789 there was one priest for every 110 inhabitants, and more recently, in 1970, there was still one priest, monk or nun for 297 residents, it thus becomes clear that the Roman Catholic Church has been in a very good position to teach the French people the Bible.

However, the priests for centuries enforced the rule set down by the Council of Toulouse in 1229: “The laity must not possess the Old and New Testament books.” True, since the 1950’s several Catholic Bibles, such as The Jerusalem Bible, have been published in French, but as they are relatively expensive, few homes have acquired one. Thus, with the release of the New World Translation in French, even the poorest of French families have been able to obtain a complete Bible. Since 1974 nearly 800,000 copies of this fine translation have been shipped out to the congregations for distribution in the field.

PROVIDING A MOTIVATING HOPE

Although the lives of the French people have generally improved from a material standpoint, many are disappointed and confused, lacking any real stability in their lives. They feel hopeless when beset with problems, for their religion has not provided them spiritual strength and true confidence. The Kingdom message often has a transforming effect on such persons that is truly beneficial. To relate just one example:

A woman who had suffered a nervous breakdown because of the many problems she faced, decided to commit suicide and take her three children with her into death. However, before putting her terrible plan into action, she explained her distress to God in prayer. She cleaned up her apartment, wrote farewell letters to her husband and mother and took the trash can down, so as to leave everything in perfect order.

But on the way down the stairs she met two Witnesses, who talked to her and arranged for a return visit. Upon returning to her apartment, she thought about that appointment, and decided to postpone her suicide for a week. One week later the Witnesses were on time, and after a short introduction a study was started with the Truth book. A few weeks later, the lady was in such a bad state of health that she had to be taken to a hospital. During the five weeks she was there, the Witnesses regularly visited her to inquire about her health.

Once she was out of the hospital, the study was continued, and the lady did all she could to attend the meetings with her children, even though she lived a long way from the Kingdom Hall. God’s Word was so stimulating she witnessed to everyone she met, with excellent results. Yes, not only was she baptized, but her mother and husband both studied and eventually started out in the preaching work!

Happily, people of all ages and walks of life are learning Bible truths, and their lives are being transformed as they realize the certain prospect of enjoying God’s gift of everlasting life. Thus in 1974 there were 8,689 new ones who responded to God’s goodness and were baptized. That means on an average, day and night, every hour a person in France was becoming a baptized Christian! Over 53,000 Witnesses in 1974 were active in the preaching and disciple-making work each month, conducting more than 36,000 Bible studies. Also, that year 110,330 attended the Memorial.

BAN ON “THE WATCHTOWER” LIFTED

In 1975 there was a landmark in the history of Jehovah’s Witnesses in France. It was the lifting of the 22-year ban on the Watchtower magazine. Beginning in January the French brothers started receiving their magazines for study purposes. Then, a few weeks later, they were overjoyed to have The Watchtower available also for door-to-door witnessing activity.

PROVIDING FOR THE SPIRITUAL NEEDS OF ALL

You may recall that in 1952 two pioneers started the preaching work on Corsica, which is part of France. Well, 15 years later, in 1967, there were two congregations there. In 1969 a third congregation was formed, and a circuit assembly was held on the island, for the first time, in 1970. Since then, several special pioneers have been sent to the island, and in 1978 there were 431 publishers organized into nine congregations.

The small independent principality of Monaco on the Mediterranean seacoast comes under the jurisdiction of the France branch. As you may know, this is the home of the famous Monte Carlo gambling resort. Although house-to-house witnessing among Monaco’s 27,000 inhabitants is forbidden, publishers from the French Beausoleil Congregation have regularly preached there. By 1978 there were seven active Witnesses in Monaco.

Also, the spiritual needs of foreign-speaking people are being cared for. Thus by 1975 there were 17 Portuguese and 16 Spanish congregations in France, not to mention one Greek and two German congregations. In addition, there were 24 Portuguese and 12 Spanish groups associated with French congregations. How encouraging it was to see that all these people from different parts of the earth were able to learn the truth in their own tongues!

FURTHER KINGDOM MINISTRY SCHOOL CLASSES

As noted earlier, the Kingdom Ministry School was inaugurated in France in March 1961. Its purpose was to help elders fulfill their Scriptural responsibilities. By December of 1971, a total of 93 classes had enjoyed the benefits of the course, which, after the 28th class, was changed from a month-long to a two-week course.

After being suspended for over three years, in February 1975 the school was begun again, a new textbook being used for instruction. During that year 2,043 elders benefited from this new course. Finally, during a six-week period in 1978, a revised two-day course was attended by France’s more than 5,300 elders. Did the elders benefit from it? One elder answered that question well, explaining: “We thank Jehovah’s attentive organization for giving us ever clearer enlightenment for upbuilding our brothers in the congregation.”

SECOND ANNEX IS ADDED

In 1973, when the annex at Louviers was dedicated, it was assumed it would care for the needs in France until the “great tribulation.” Even when a plot of land was purchased at Incarville (a village just outside Louviers) in 1974, there was no thought of building an annex, only a Kingdom Hall. But the rapid growth of the Kingdom work soon changed our thinking. Finally, on April 2, 1976, a permit was received for erecting a two-story building with 2,483 square meters (26,727 ft.²) of floor space.

A circular was sent out to every congregation in France asking for volunteers who had some building experience. Since the brothers were not very satisfied with the prefabricated building at Louviers, they decided to construct the new building themselves. A brother with building experience offered to coordinate the work as part of a building committee, supervised by the Branch Committee and the Governing Body.

Work progressed according to schedule until December 8, 1976, when the Governing Body suggested putting in a third floor, which would add 10 extra bedrooms. Thus, our architect drew up new plans, which were submitted for examination. We were granted 390 square meters (4,198 ft.²) more space, bringing the total floor space for the building to 2,873 square meters (30,925 ft.²).

Finally, the new annex was completed, and on Saturday, May 13, 1978, Brother Raymond Franz of the Governing Body gave the dedication talk in French. The Incarville annex now houses the shipping department and also accommodates Bethel brothers who work at Louviers. Almost all the 34 bedrooms on the second and third floors are already occupied. At present the French Bethel family totals 136 members, of which 46 are at Boulogne and 90 at Louviers-Incarville.

NEW PUBLICATIONS IN ABUNDANCE

In recent years a tremendous amount of translation work has been accomplished, providing in the French language practically all the publications that are in English. Starting in 1976, even the yearly Watch Tower Publications Index has been published in French, it being the first language to have this Index, other than English. Also, the cassette recordings of Bible books have been produced in French, with over 12,000 sets of the book of John being distributed in 28 countries.

THE “VICTORIOUS FAITH” CONVENTIONS

Since Colombes Stadium had already been filled to maximum capacity in 1973, the branch committee organized six “Victorious Faith” assemblies throughout France for 1978. And it was a good thing they did, for the total attendance reached 83,419​—23,178 more than in 1973!

On Friday morning, delegates shared their victorious faith by witnessing to the local inhabitants. A young woman in Paris welcomed Jehovah’s Witnesses, saying: “Your visit is providential. I absolutely needed to talk to someone. I have already had three nervous breakdowns and even wanted to commit suicide.” She then confided to the Witnesses that she felt the need to draw nearer to God. Arrangements were made for her to come along with a friend to the public talk.

PROSPECTS FOR GREATER GROWTH

People are still responding to the Kingdom message. This is reflected by the fact that in attendance at the 1979 Memorial in France were 133,584 persons. This is 9,810 more than were present just two years before. And the fact that this Memorial attendance is double the approximately 67,000 Kingdom publishers in France shows the tremendous prospect for continued growth of the Kingdom work.

Already by the end of 1978 there were 1,188 congregations, 60 circuits and six districts in France. There are 28 congregations in Paris itself, and 116 in the area immediately around Paris, making a total of 144. There are 17 congregations in Marseilles, 11 in Lyons, 10 in Nice, 8 in Nantes, 8 in Toulouse, 7 in Grenoble, 7 in Mulhouse, 5 in Caen, and many other French towns have two or three congregations.

When we reflect on how the work has grown from just a handful of courageous and resolute Christians at the dawn of the century, we can truly see that Jehovah has blessed his people. We do hope that this account will encourage all those reading it to forge ahead in Jehovah’s service, keeping in mind that the events set forth herein all go to prove the truthfulness of the apostle Paul’s words: “For we can do nothing against the truth, but only for the truth.”​—2 Cor. 13:8.

[Map on page 37]

(For fully formatted text, see publication)

France

ENGLISH CHANNEL

BELGIUM

GERMANY

LUXEMBOURG

VOSGES

LORRAINE

ALSACE

SWITZERLAND

ITALY

ALPS

MONACO

MEDITERRANEAN SEA

CORSICA

PYRENEES

SPAIN

PARIS

LOIRE RIVER

BRITTANY

NORMANDY

SAAR

Roubaix

Bruay

Sin-le-Noble

Lens

Douai

Denain

Le Havre

Caen

Louviers

Strasbourg

Nancy

Rennes

Angers

Nantes

Poitiers

Moulins

Limoges

Bordeaux

Bayonne

Toulouse

Marseilles

Bastia

Nice

Valence

Beauvène

Clermont-Ferrand

Grenoble

Lyons

Annecy

Dijon

Besançon

Mulhouse

[Picture on page 41]

1900

Adolphe Weber, a Swiss woodcutter, started the preaching work in France

[Picture on page 73]

1931

(Background) Paris office from 1931 to 1940

(Foreground) Brother Rutherford with staff from French and Swiss offices

[Picture on page 76]

1932

About 100 motorcycles were used in France to spread the Kingdom message

[Picture on page 81]

1933

The Society’s stand at a Paris exhibition. In the thirties, several books won gold medals

[Picture on page 84]

1937

Sin-le-Noble Congregation publishers with the sound car they used

[Picture on page 104]

1945

The reunion of Emma, Adolphe, and Simone Arnold after years of separation during the second world war

[Picture on page 121]

1948

Placard witnessing on bicycles advertising public talks

[Picture on page 125]

1951

PARIS​—First postwar international assembly. 10,456 attended from 28 lands

[Picture on page 136]

1959

New Bethel completed in Boulogne-Billancourt

[Picture on page 152]

1972

Bethel annex built in Louviers

[Picture on page 160]

1978

Second Bethel annex, built in Incarville, Normandy

Lebanon and Syria

Home of the seafaring Phoenicians. The land of the renowned and majestic cedar trees of Bible times. That was Lebanon in centuries past.

Today Lebanon is a small modern republic occupying a strip of coastland along the eastern Mediterranean. The country covers only about 4,000 square miles (10,400 km²), being some 120 miles (190 km) long and 30 to 35 miles (48-56 km) wide. This coastal country is blessed with banana groves, citrus orchards and various other semitropical crops. Towering above this fruitful scene beside the blue Mediterranean are the impressive mountains of Lebanon, rising to their highest altitude of over 10,000 feet (3,000 m). Behind these mountains lies the fertile Rift Valley, and beyond that the Anti-Lebanon Mountains, dominated by lofty Mount Hermon at their southern end.

Arabic is the language spoken in Lebanon’s many villages nestled in the mountains and valleys. It is the predominant language of the cities as well, but there one also often hears French and English or some other European language.

Religiously speaking, there is quite a variety in the small country of Lebanon. The largest “Christian” community is that of the Maronite Catholics. Then comes the Greek Orthodox religion, and there are a number of Protestant organizations represented too. These “Christian” groups make up a little over half of the nation’s population of 3,650,000. The rest belong to various Moslem sects. This makes Lebanon the only Arab country with a “Christian” majority.

By nature the Lebanese people are very friendly and easy to talk to. They are always willing to discuss matters of life, even with total strangers. In fact, they find it quite natural to talk about religion.

Syria, bordering Lebanon on the east and north, is a much larger country. With some 71,500 square miles (185,200 km²) of land, it is more than 17 times as large as Lebanon. However, most of the land is a huge desert. Thus most of Syria’s population of about 8,375,000​—nearly 90 percent of whom are Moslems—​live relatively close to the Mediterranean coast and not far from the borders of Lebanon. The country’s official language is Arabic, which is spoken by about 80 percent of the population.

BIBLE TRUTH COMES TO TRIPOLI

Many Lebanese have emigrated to other lands to seek their fortunes. If successful in business, often they return to their native land to retire with what they have gained abroad. Back in 1921, Michel Aboud, one of these successful Lebanese people, returned home with something far more valuable than material riches. During his stay in the United States of America, he had become one of the Bible Students, as Jehovah’s Witnesses were then known. Aboud was very anxious to share his new Bible knowledge with sincere Lebanese people.

Returning to his native Tripoli in north Lebanon, Michel Aboud rented a house next to a doctor’s clinic. Dr. Hanna Shammas, who practiced dentistry in that clinic, had also been to the United States and had returned to Lebanon. He was the first dentist of his kind in Tripoli and enjoyed a very high reputation. He was also a religious man who often entertained bishops and other prominent clergymen in his home.

Brother Aboud quickly became acquainted with Dr. Shammas, having conversations with him almost daily when passing the clinic. A notable topic of conversation was the Trinity doctrine. One day the doctor called in a Protestant clergyman, who sought to prove the Trinity to be true by using John 1:1, stressing the words “the Word was God.” Brother Aboud explained that, according to the original Greek text, this should read “the Word was a god.” He pointed out that this is also how the text reads in the Orthodox translation of the Bible in Arabic.

The clergyman would not believe this and, though the discussion had continued until about 10:30 p.m., it was suggested that they go to the residence of the bishop of the Orthodox Church and get a look at this Orthodox translation of John 1:1. The Protestant clergyman did not want to do this, but Dr. Shammas insisted. He had his horses hitched to his carriage and away they went in the middle of the night. The bishop was very surprised that such prominent people should be knocking at his door at that hour. He was no less surprised to find out that they wanted to see what his Bible said at John 1:1. Of course, the point made by Brother Aboud was proved and the Protestant clergyman was silenced.

Dr. Shammas was elated to have this point clarified. From then on he made rapid progress in his study of the Scriptures, and by 1922 he had joined Brother Aboud in the true faith. His stand as one of the Bible Students caused no little stir. Later, Brother Shammas’ clinic was used as the first Christian meeting place in Tripoli. About this time, a well-known professor at the American school for boys named Ibrahim Atiyeh became interested in the truth.

Another local professor, by the name of Saba Boutary, was encouraged by his Greek Orthodox community to become a priest. He declined, but continued to be interested in religious matters. He heard about Michel Aboud, located him, and obtained a Bible study aid from him. He read the whole book during the night and wanted more literature. In a short time Professor Boutary was convinced that he had found the truth. His home was used for the very first Memorial of Christ’s death ever held by the Bible Students in Lebanon. His wife baked the unleavened bread for that Memorial and was to do so many times in succeeding years.

OTHERS ACCEPT THE TRUTH

Outside of Tripoli much good work also was done in spreading the good news. The fertile section of the Koura, with its rolling hills covered with lush olive trees, proved also to be fruitful spiritually. There Brother Aboud visited Nicola Najjar, an old friend and business associate, who lived in the village of Bishmazin. At first Nicola was surprised to hear his friend talking about the Bible. But in a short time he was sharing with Brother Aboud in preaching the good news.

Others in the Koura district also quickly accepted the truth. These included Salim Karam of Aafasdik, Salim Jehha of Bishmazin, as well as Ibrahim Salem, Dib Shaw and Dib Andraws of nearby Bterram. Soon these sincere brothers were telling others the things they had learned from God’s Word.

NEW USE FOR A GAMBLING HALL

It was the early 1920’s. And the most common means of travel? Either on foot or by donkey. Every Sunday the few zealous Christian witnesses of Jehovah traveled to various villages to spread Bible truth. One of these villages was Amioun.

In Amioun the Kingdom proclaimers found a good-hearted man named Abdullah Salem. He made his living by maintaining a gambling hall in an upper room of his house. He also lent money to gamblers at very high interest, as much as 100 percent for 70 days. A priest borrowed a large sum of money from him at high interest, and the debt was not paid for some time. Finally the priest owed Abdullah Salem four times the amount of the original loan. There was a disagreement about how this should be settled and the matter was taken to court.

While the court case was in progress, Abdullah Salem met the Bible Students, was greatly impressed with their message, and made rapid progress in his study of the Bible. Though the court decided the case in his favor, Abdullah Salem took a Christian brother along and told the clergyman that he did not expect to collect the whole amount. The cleric also was told that he could pay whatever he thought he should pay. Needless to say, the priest was amazed. As matters turned out, the clergyman paid a certain amount and the matter was settled.

Soon the gambling hall was converted into a meeting place of the Bible Students, and about 12 to 15 persons met there. At times the clergy and various fanatical persons opposed to the Kingdom message sent children to make a great deal of noise outside the home to disturb the Christian meetings. As Abdullah Salem remarked: “We used to gamble and do other dishonest things here and nobody came to make any noise or to interrupt what we were doing. But now that we study the Bible, God’s Word, they come to disturb us. How strange for people who claim to be Christians to act like that!”

PERSEVERANCE DESPITE DIFFICULTIES

In those days, the roads of the Koura district were poor and there were dangers to face while traveling through the mountains on horseback or by donkey. Even so, the few faithful witnesses of Jehovah in that area persevered in declaring the Kingdom message. Often they would ride 15 or 20 miles (24 or 32 km), sometimes through rain and bad weather, to attend a Christian meeting or to take the message of truth to yet another village. Mtanous Daaboul recalls riding about 15 miles along with four other persons to attend the Memorial in a neighboring village.

Brother Daaboul’s house was used as a sort of broadcasting station during those early years. Loudspeakers were mounted on the roof and brothers would give public talks that could be heard by nearly everyone in the village. Many were happy to listen, though others were opposed and made problems for Brother Daaboul.

Since witnessing was not then organized as it is today, each Kingdom proclaimer took advantage of various opportunities to give a witness. For instance, Brother Salim Karam once was invited to a wedding in a distant village. During the church ceremony he waited outside, intending to present our literature to the people coming out of the church. As he was doing this, the bishop who had officiated came outside. He held out his hand for Brother Karam to kiss, as was the custom among religious people. Brother Karam grasped the hand and gave it a firm shake, saying, “Hello. How are you?”

Not having received the honor he expected, the bishop began to shout at Brother Karam and curse him. Even the gathering crowd sought to calm the bishop. When he saw that the people were not altogether supporting him, he did begin to calm down. The bishop also remembered that he had recently received a sizable contribution from Brother Karam’s father. So, evidently he did not think it wise to be harsh with the son of a man who contributed so well. Finally he left, and Brother Karam continued distributing Bible literature. As a result of the interest stimulated by this incident, Karam’s book bag soon was empty.

A VISITOR FROM BROOKLYN BETHEL!

In 1925 the little band of God’s people in north Lebanon were excited indeed to learn that Brother A. H. Macmillan from Brooklyn Bethel would visit Lebanon. When they met his boat in Beirut, they inquired of his plans. He had only two days to spend with them, he said, and would be giving a lecture at the American University in Beirut, as well as a talk at the university in Damascus in neighboring Syria. As matters turned out, however, the American University​—a religious school—​would not allow Brother Macmillan to give a lecture there. Now what would he do?

A delegation came from Tripoli in an old Ford car, requesting that Brother Macmillan come to the Koura district to give a lecture. Since Brother Macmillan did not know whether he would be permitted to lecture in Damascus, he said: “I’ll go with you.”

So, in that old car, they traveled the 56 miles (90 km) over the rough roads from Beirut to the Koura district. There the brothers got together an audience of about 200 people from the villages around Amioun. Brother Macmillan delivered the famous lecture “Millions Now Living Will Never Die,” with Brother Ibrahim Atiyeh translating. How happy the brothers were to hear this fine talk and to observe the interest shown by so many people! Truly, this was a fine stimulus for the Kingdom work in north Lebanon.

Before Brother Macmillan departed, a baptism was held. Among those baptized were Dr. Hanna Shammas and Salim Karam. Brother Karam, of small stature, was sensitive to cold weather. So he was wearing a number of layers of clothing. Before donning baptism apparel, he began to peel off these various garments, and quite a pile of clothing grew alongside him. Brother Macmillan, watching him become thinner and thinner, remarked jocularly: “Well, brother, do you think there is going to be anything left of you to baptize?” Immediately after the baptism, Brother Macmillan left for Beirut, arriving there just as the departure of his ship was being announced.

A CASE OF MISTAKEN IDENTITY

Revolutionary bands of men were active during the 1920’s. Their objective? To bring about the uniting of Syria and Lebanon into one country. One morning while witnessing in a distant village near the Syrian border, Brothers Karam, Aboud, Atiyeh, Boutary and Najib Fayad were arrested by the local gendarmes. Why? Because they were thought to be revolutionaries. News spread rapidly and people began to gather at the gendarme post to see who had been arrested. They kept coming until more than 200 were on hand.

Seeing a fine opportunity to give a witness, Brother Ibrahim Atiyeh began addressing the crowd and answering their questions. The gendarmes looked on without interfering, and a fine witness was given. Eventually, the brothers were released, but only after they had placed some Christian literature with the gendarmes. So this case of mistaken identity proved to be a memorable field experience.

THE WORK SPREADS

One winter evening in 1926, Brothers Hanna Shammas and Ibrahim Atiyeh traveled south from Tripoli along the storm-tossed Mediterranean coast to the fishing village of Enfé. There they visited the fleshly brother of George Shakhashiri. (George, now 88 years of age, is a member of the Brooklyn Bethel family.) At that time two young men, Jiryis Awijan and Salim Demaa, took an enthusiastic part in the Bible discussion. They made rapid spiritual progress. In a few months Christian meetings were being held on Sundays in the home of Brother Awijan, with persons coming from surrounding towns.

During the 1920’s it became the custom of the Lebanese brothers to meet somewhere once a month on a Sunday and to spend the whole day discussing spiritual matters. Since they did not have very much literature in the Arabic language, Brother Atiyeh, who was well versed in English and Arabic, translated material from The Watch Tower and other publications. These articles would be read during the monthly meeting. Thus, spiritual food was being received at the proper time.​—Matt. 24:45-47.

The people of the village of Enfé were friendly. Therefore, at times it was possible to give public talks there. On one such occasion the public lecture was to be given at a local school. Most of the people were in church that day, and the pastor urged them not to attend the public talk. But because of his publicity nearly everyone who had gone to church came to hear the Bible lecture in the afternoon. Thereafter, many of them continued attending Christian meetings.

GETTING BETTER ORGANIZED FOR SERVICE

During the 1920’s Jehovah’s people in Lebanon were not well organized as far as Bible studies and preaching activities were concerned. Yet, people were learning the truth. They were accepting it and were preaching it to others. Truly, “the hand of Jehovah was with them.”​—Acts 11:19-21.

By the early 1930’s the Christian meetings in Dr. Shammas’ clinic in Tripoli were being attended by about 10 persons. Sundays were used for field service in the more distant territories. The brothers went into Syria as far as Damascus, and even to Aleppo in the north, witnessing at many points in between.

During the 1930’s, matters improved somewhat organizationally. In 1936 Yousef Rahhal, a Lebanese brother who had lived in the United States for many years, came back to Lebanon for a visit. He did much to help the brothers get organized for field service, explaining how the work should be done and joining them in the preaching activity to show them how to do it. At the village of Amioun, in north Lebanon, he gave a talk to about 20 brothers, explaining the necessity of preaching from house to house. Immediately after that talk the brothers went out in pairs to preach from door to door, applying what they had heard.

KINGDOM TRUTH RINGS OUT!

Though Brother Rahhal had to return to America, he visited Lebanon once again in 1937. He brought back with him sound equipment, phonograph records and a couple of phonographs. But Lebanon and Syria were so large and Jehovah’s Witnesses were few in number! So Brother Rahhal purchased a 1931 Ford car and mounted sound equipment on it. With this the brothers made many trips throughout Lebanon and Syria, carrying the Kingdom message to remote areas.

The brothers would drive to a village and park the car on a hill. After a brief introduction, a recorded Bible talk was presented. The sound would carry for several miles over the hilltops in those quite areas. The people were astounded. In fact, some were frightened, believing that God was speaking to them from out of the heavens when they heard the booming voice on the recording.

The people would gather around the sound car after the initial broadcast. Then the sound could be turned down a bit and a Bible lecture was given to the assembled group. After the talk, there was a question-and-answer session and distribution of literature to those assembled. In this way much seed was sown in areas that could not often be reached with the Kingdom message.

Frequently, of course, the clergy were incensed at the Witnesses for coming around to preach to their flocks. They tried to stop the brothers and frighten them away. Najib Salem recalls this experience in the Syrian village of Baid:

“The priest was having lunch in front of his house when we set up our sound equipment at the edge of the village. When he heard the sound of the loudspeaker, he left his dinner on the table, grabbed his big walking stick and ran through the crowds that were collecting around the sound car, waving the stick angrily at them and threatening them like someone who had lost his mind. When he reached the microphone where the talk was being given he shouted, ‘Stop! I command you to stop!’ But we observed that many of the villagers were taking sides with us and were not willing to do the priest’s bidding. So, we continued to broadcast. The priest became so violent that some people picked him up and carried him back to his house, where they deposited him again at the dinner table. Many were glad to hear the message, but many others were just happy to see such an unusual thing as a sound car that could make such loud noises. In any case, they received the message of God’s kingdom.”

SOME PROBLEMS ALONG THE WAY

When using the sound car, the brothers worked as a team, with one operating the equipment and two others distributing the literature throughout the crowds that gathered around the car in the villages. On one such trip Brothers Rahhal, Najib Salem and Jiryis Awijan were working together. Roads were not very good in those days, and when it came to crossing streams and rivers, rarely was there a bridge. The brothers just had to ford the stream the best they could.

On one occasion, the three brothers entered a stream in their car and, about halfway across, the water proved to be deeper than they had anticipated. So, the motor stopped. It was a remote and wild section and all three of them were in the car stranded in the middle of the river. Now what was to be done?

The brothers decided to make themselves look as much like farmers as possible, since they were in an agricultural area. Hence, they removed rings, ties and other apparel that gave them a prosperous foreign appearance. Then Brother Awijan climbed out of the car and waded through the stream, making his way to a village on a hill some distance away. Water-soaked and mud-spattered, he spoke to the villagers, telling them that the car was stalled in the middle of the river. Could they help them get it out? Gladly. Taking ropes and other equipment, they set off with the brother and soon had the car pulled out of the water. Before departing, the brothers were able to do some witnessing to the kind villagers who had rescued them.

Such experiences were very common. The brothers continued to use the old car, even traveling as far as Aleppo in Syria to spread the Kingdom message. On the return trip, however, the car became so dilapidated that they were stranded in a small town and decided to sell the vehicle and continue their trip by other means. So, that ended the service of the 1931 Ford that Brother Rahhal had bought. But it did not end the brothers’ troubles.

That night they stopped in a small town where they found accommodations in an old house. To reach the room acquired for the night, it was necessary to climb a ladder. On the way up, Brother Rahhal fell from about the twelfth rung and broke his leg. He was transported back to Tripoli with difficulty, and there he spent two months convalescing. Nonetheless, the brothers were happy indeed to bear whatever was necessary in order to spread the good news.

Other cars were obtained later and were used to carry the Kingdom message throughout the territory. Often brothers would leave their homes in Tripoli at three or four o’clock in the morning on Sunday and would return late at night. But what joy they had! They spent many happy hours preaching the good news to people who had never before heard it.

BIBLE MEETINGS IN THOSE DAYS

Christian meetings held during the 1930’s were orderly, but there was much to be desired. Mostly they amounted to discussions, with questions and comments being offered by whoever wanted to speak. Sometimes the brothers had the Society’s publications to study, but Arabic literature was not always available. So, someone would translate an article from English and this would be read and discussed.

There was no training of speakers; hence, few were qualified to address an audience. Despite this, the brothers did their best. To illustrate: In 1935 Brother Jiryis Awijan’s grandmother died in his hometown of Enfé. Since the family wanted Brother Awijan to care for the burial arrangements, and since none of them objected to a Witness funeral, he sent word to a qualified brother in Tripoli, asking him to come and give the funeral talk. For some reason, however, the brother never came.

Therefore, Brother Awijan, who had never given a talk before an audience in his entire life, stood up to give the funeral sermon. Needless to say, it was a dramatic experience for him. But he handled the situation well, telling the assembled group about death and the resurrection. When his father died during the following year, Brother Awijan did much better in giving the funeral discourse.

Since very few brothers were qualified to give lectures, the phonograph was put to use. Rather than listening to public talks, a number of families would gather in a home and play recorded Bible lectures on the phonograph. Afterward there would be discussions and often some literature could be placed with interested ones.

AN EXAMPLE OF ZEALOUS SERVICE

Zealous and enthusiastic people continued to learn God’s truth. For example, in 1936 a young man in Beirut named Jamil Sfeir was contacted by the Witnesses at his place of business. Within a short time he was associating with God’s people, but he encountered strong opposition. His uncle was a Maronite (Catholic) priest.

The priest, along with other members of the family, sought to pressure Jamil into breaking his association with Jehovah’s Witnesses. His parents went so far as to inform him that if he persisted in his activity with the Witnesses they no longer would consider him their son; they would view him as dead. His response? He offered them his condolences for their dead son. Shortly thereafter, in April of 1936, he began to preach the good news from house to house. This stirred up such a controversy among his relatives that they made efforts to have him put in an insane asylum, but without success.

Jamil now decided to go back to his village and share the good news with friends and relatives there. He covered the village thoroughly with the Kingdom message, distributing a great quantity of literature. Later, the bishop, who had his headquarters in that village, instructed the priest to collect the literature from the people and burn it. Some persons gave their publications to the priest, but others said they were free to do what they wanted to in their own homes and would not give up the literature. The bishop was so infuriated by this development that he issued a decree of excommunication against Jamil, thereby saving him the trouble of resigning from the church. This happened before Brother Sfeir was baptized in 1937.

Back in Beirut, Jamil Sfeir continued to preach the good news. One day a bootmaker and his son, who had shown interest in Bible truth, invited him to accompany them to the nearby village of Aley while they visited relatives. Jamil took along a phonograph, some records and a quantity of literature. A very enjoyable evening followed, with a group listening attentively to the recorded lectures.

A priest of the Hadad family was present and surprisingly was enjoying the message. When the records were finished, he placed half a gold pound on the phonograph. But Jamil told him: “The phonograph neither eats nor drinks and so it does not need contributions. But I would be very glad to give you some books for the money you have contributed.” To this the priest agreed. Years later the grandchildren of this priest became Jehovah’s Witnesses.

About mid-1937 Brother Sfeir became a pioneer or full-time preacher. A few months later, while preaching in an apartment building, he was invited into an apartment where he talked to a group of people, including a Jesuit priest. The discussion became quite heated and Jamil decided it was time to leave. As he stepped out the door, the householder gave him a strong push, causing him to fall down the stairs and break his leg. The householder went back inside and left him lying on the stairs. Jamil began to shout to people passing by on the street a couple of floors below. However, the householder shouted from the balcony of his apartment, telling the people not to render aid, saying that the man calling out was crazy.

Finally, someone passed by who knew Brother Sfeir personally, and he was taken to a hospital run by priests and nuns. Only after they had set his leg did they learn that he was one of Jehovah’s Witnesses. Then they began to ridicule and threaten him, also saying that if he would abandon Jehovah’s Witnesses they would put him in a first class room without charge. Of course, these threats and the offer had no effect. Finally they expelled him from the hospital. He was obliged to hop up the road for about 200 yards (180 m) on one foot before he could get a car to take him back home.

Brother Sfeir also encountered priestly opposition at a later time when he was working among the villages in Lebanese territory. Though this was a solid Maronite Catholic area, people were willing to listen to the Kingdom message. But when the priests learned of his presence, they began to make trouble, forcing him to keep moving from village to village. Thus, much Kingdom seed was sown in these territories.

Often people living in these areas had no cash. Consequently, Brother Sfeir would find himself carrying home much grain, cheese, eggs and other things that he had accepted in exchange for literature. In these remote areas there were many robber bands who preyed on people as they traveled along the road. None of these bands ever molested Brother Sfeir, however. In fact, he used to preach to them. One of these men a very fierce person feared even by the other robbers​—listened to the Kingdom message like a little child.

MAKING CHANGES TO PLEASE GOD

About 1937, in the little village of Kfarhaboo, there lived a sincere Orthodox man named Louis Yazbek. He heard about Jehovah’s Witnesses, searched for them, and found them at the clinic of Dr. Shammas in Tripoli. Of course, the Witnesses gladly gave him spiritual assistance.

Interestingly, in one of the discussions, the subject of smoking came up. It was explained to Louis that it was not appropriate for a servant of God to be a smoker. Louis, who rapidly was becoming a Witness, took his cigarettes and other smoking materials out of his pocket, threw them out the window and never again smoked. This well illustrates how those who love Jehovah can and do make changes in their lives in order to please their heavenly Father.

For many years Brother Louis Yazbek was the only witness of Jehovah in the village of Kfarhaboo. However, through perseverance and aid from other brothers, interest was stimulated in that village. Today there is a zealous little congregation covering that territory, and Brother Yazbek is still among them.

During 1937 Brother Petros Lagakos, a Greek-American, arrived in Lebanon, having served zealously in other countries of the Middle East. After working the Syrian towns of Eskandurun, Aleppo, Antioch and Latakia he and his wife came to Beirut, Lebanon. There were many Greeks living there and Brother and Sister Lagakos preached diligently among them.

One day Sister Lagakos knocked at the door of a Mrs. Katina Nicolaidou, who was very zealous for the traditions of the Orthodox Church. In fact, upon entering the home, Sister Lagakos observed an entire wall covered with images and pictures of religious saints, with a small oil lamp burning in front of them. It was the woman’s custom to kneel and pray before these objects daily.

In time, with the help of the Lagakos couple, Mrs. Nicolaidou advanced in knowledge of the Scriptures. Soon it was time to decide what to do about all her religious pictures and images. “Maybe I could just send them over to the church,” she reasoned.

“No,” was the answer given by Brother Lagakos.

“Well, I have many religious friends; I will just give them away to my friends,” she responded.

But Brother Lagakos said: “That would not be the thing to do either.”

“Well,” she asked, “what should I do with them?”

“Why, they should be treated as God’s Word instructed,” it was explained. “They should be broken in pieces and done away with.”

This was quite a decision for the woman to make after so many years of praying before these “holy” objects. But she made that decision, and the pictures and images were broken up to be used for fuel in heating the family bath.​—2 Ki. 18:1-5.

When Mrs. Nicolaidou made the big change in her life and became a Witness, the Greek community was determined to ruin her sewing business. They all vowed that they would never have any more of their sewing done by her, and they kept their word. But, undaunted, this new sister soon found that she had more customers than ever before. And she also had a precious relationship with Jehovah God! Moreover, she and her husband raised their daughters in the truth.

PRESSING ON DURING THE WAR YEARS

In the early 1940’s the world was at war. Conditions were upset and no one was sure what the future held in store. It was not easy for Lebanese Witnesses to maintain contact with the Watch Tower Society’s headquarters in Brooklyn, New York, and preaching materials were not plentiful in those years. Many people in Lebanon feared that Adolf Hitler and his Nazi party would take over the Middle East. On the other hand, some of the clergy and others sided openly with Hitler and his policies. They made strong threats about what they would do to Jehovah’s Witnesses as soon as Hitler took over. But, of course, Hitler did not win the war, and Jehovah’s Witnesses continued preaching the good news throughout the war years.

Though the sound car and phonograph were not used as extensively during those years, the brothers made maps and systematically worked from house to house in the cities and villages that they could reach. Also, in the early 1940’s small assemblies were held in Tripoli and near there. These strengthened the brothers spiritually. They were saddened, of course, when they heard of the death of Brother J. F. Rutherford in 1942. But they were determined to keep on preaching the good news, knowing that the work of Jehovah’s organization would not come to a halt.

Lebanon and Syria were French mandate territories prior to World War II. After France fell to the Nazis in June 1940, French authorities in Lebanon decided to side with the French regime, called the Vichy government, that had collaborated with Germany. Consequently, the tide of war eventually rolled over Lebanon and in 1941 battles were fought between the Vichy forces and British, Australian and other troops. Beirut and some other places experienced air raids and bombings. Eventually, Lebanon was taken over by British and Australian troops. In spite of the warfare, however, it was possible for the brothers to keep preaching the good news.

PREACHING CONTINUES IN SYRIA

In Syria freedom to preach steadily lessened. Even so, Jehovah continued to bless his people there. During 1942 Christian meetings were organized on a regular basis in Damascus under the direction of Adib Kafroony. Often the brothers were arrested and their literature confiscated. As usual, the clergy made false accusations against Jehovah’s people.

For instance, clergymen falsely charged Jehovah’s Witnesses with being Communists. Nevertheless, the work of witnessing spread into various parts of Syria. For example, pioneers Jamil Sfeir and Brother and Sister Lagakos were able to cover Aleppo thoroughly. At the village Amar El Hussan in northern Syria a small congregation eventually was formed.

AID FROM ABROAD

During World War II contact had been lost to a great extent with the Society’s headquarters in Brooklyn. Consequently, during the 1945 service year only one Kingdom publisher had reported field activity in Lebanon. However, by the end of the 1946 service year a peak of 72 publishers was reached. Why such an upsurge?

This increase was largely because of getting things better organized, since actually there had been more than one preacher of the good news in 1945. The first graduates of the Watchtower Bible School of Gilead to arrive in Lebanon, Brother and Sister Afif Farah, were a great help. Brother Farah assisted the brothers in conducting meetings more in line with arrangements that existed elsewhere, and in organizing the field service work. He visited scattered publishers and arranged for them to report their preaching activity regularly.

In the spring of 1947 another event took place that greatly assisted the work in Lebanon. This was the visit of the Society’s president, N. H. Knorr, and his secretary, M. G. Henschel. During their round-the-world trip they came to Lebanon, where the brothers eagerly awaited their arrival. Hundreds attended assemblies held during the visit and were upbuilt spiritually through the talks the brothers gave. It was arranged for Gilead graduate Afif Farah to travel to different parts of Lebanon and Syria to organize groups of Witnesses into congregations. Accordingly, by the end of the 1947 service year, seven congregations were functioning throughout Syria and Lebanon.

“SOLDIERS OF THE FAITH”?

Among those listening to Brother Knorr’s discourse in Tripoli were five fleshly brothers. Some of them had come rather reluctantly because, until recently, they had been very much opposed to Jehovah’s Witnesses. They were Greek Orthodox by religion and Greek by nationality, although having lived in Lebanon all their lives. They had been members of a local Orthodox religious society called the “Soldiers of the Faith,” which had been organized specifically to oppose Jehovah’s Witnesses.

The head of this religious society was a priest named Stephen. He was well known as a violent man who always carried a pistol on his hip and was known to use it on a number of occasions. Among the most ardent supporters of this religious society were the six Stavro brothers.

This society planned a variety of ways to oppose Jehovah’s Witnesses. Some extremists suggested threatening the Witnesses with violence, killing some of them, if necessary, in order to frighten the others. However, one member of the society, a lawyer, suggested that it would be best to fight the Witnesses with their own weapons. Since the “Soldiers of the Faith” belonged to the Greek Orthodox Church and thought they had the true religion, why not study the Bible and prove Jehovah’s Witnesses wrong? Many agreed to this, among them the Stavro brothers.

However, one day Brother Michel Aboud walked into the tailor shop of Costi Stavro and began talking to him about the Bible. To Stavro’s surprise, what he was hearing was quite reasonable and in harmony with the Scriptures. As matters turned out, Brother Aboud called on him repeatedly and eventually a Bible study was started with him. This greatly angered Costi’s fleshly brothers. Strong discussions ensued, violent ones at that, reaching the point of the brothers even throwing chairs at one another. But Costi continued to study.

Now the other Stavros had a meeting with the priest. ‘How are we going to refute these Jehovah’s Witnesses?’ they wanted to know. The priest showed them John 1:1 and said it could be used to prove the Witnesses wrong, since they did not believe in the Trinity. When the Stavros met with Brother Aboud they found that their one scripture was far from enough. This man could refer to many, many Bible texts to support his point. So they spent more time listening than talking. Within a few months four more of the Stavro men accepted Bible truth as taught by Jehovah’s Witnesses.

The priest was astounded. How could they join the enemy? Soon the priest was at their house trying to talk them out of it. “Jehovah’s Witnesses are Jews,” he said falsely. “You are Greeks, so must certainly remain Orthodox. You are the pillars of our Greek Orthodox community here.”

These strong efforts of the priest seemed strange. For when the Stavros used to hold wild parties, with no little drinking and the like, the priest had never corrected them. Now, when they had begun to study the Bible, he was rebuking them for it. So they told him that he had come much too late. They were Jehovah’s Witnesses and intended to remain witnesses of Jehovah God.

The Stavro brothers continued to grow in knowledge and eventually their mother and sister accepted the truth. The youngest one became a pioneer. Later he was privileged to attend Gilead School and thereafter serve in Syria, as well as Baghdad, Iraq, and Teheran, Iran. Having to leave there, he continued as a missionary in Lebanon until he took up circuit work. Two of his brothers were privileged to serve as congregational overseers.

BRANCH OFFICE ESTABLISHED

Brother Afif Farah did fine work in Lebanon, but, for personal reasons, he found it necessary to leave the country after about a year. Nevertheless, the Society soon sent other missionaries to Lebanon. In the spring of 1949 Gilead graduates Don Tuttle and John Chimiklis arrived. They were assigned to Beirut, where they rented a home for use as a missionary home in the Ras Beirut section of the city.

In September of 1949 a branch office of the Watch Tower Society was opened up in Beirut, with Don Tuttle serving as the branch servant. This office looked after the work of Jehovah’s Witnesses in Lebanon, as well as in Syria and Jordan. By the end of the 1949 service year a peak of 172 publishers were serving in five congregations in Lebanon. Syria had three congregations with a peak of 20 publishers of the Kingdom.

NEW MISSIONARIES MAKE THEIR MARK

A number of brothers from the Middle East attended the international assembly at Yankee Stadium in New York city during 1950. They brought back many points that helped them in the service to Jehovah’s praise. However, more help was on the way.

In January of 1951 four more Gilead graduates arrived to do missionary work in Beirut, and in October more arrived. They were Keith and Joyce Chew, Olive Turner and Doreen Warburton, and Edna Stackhouse, along with Anne and Gwen Beavor. All were assigned to Tripoli temporarily.

The congregation in Tripoli still met in Brother Shammas’ clinic, with 30 to 50 people present regularly. Since Eastern customs still prevailed in that congregation, few brother’s brought their wives and daughters to the meetings. The women who did attend always sat in the back row, never in among the men. Of course, the missionaries were unaware of this custom. So, the brother and his wife sat up toward the front and the single missionary girls sat wherever they could find a seat. This created no little stir among the brothers.

During a discussion after the meeting the missionary brother kindly explained that they were all brothers and sisters. So he did not see why it would be necessary to have segregation. Surely a brother could sit next to his wife any place he liked. Well, in a short time wives and daughters no longer stayed at home and questioned their family heads about the meetings after they had returned. Rather, they were attending the meetings personally.

The same Eastern custom extended to field service. Rarely if ever did sisters go from house to house before the missionaries arrived. But those missionary girls were out there knocking on doors every day and soon they were taking local sisters along with them. What joy they all had! Soon the brothers were very happy to see the progress of their wives and daughters, and noticed the wonderful difference it made in their spirit and attitude around the home.

ON TO SIDON AND TYRE

Eventually it was possible to locate a suitable missionary home in Tripoli with a Kingdom Hall attached. Meeting attendance grew and soon the Hall was full. In time that one congregation became four. By the summer of 1953 such progress had been made that it seemed advisable to move the missionaries to other territory. Two of them were assigned to ancient Sidon.

Sidon’s rolling hills and many orange and lemon orchards made it a delightful assignment for Sisters Olive Turner and Doreen Warburton. Much of their work was done in the old part of the city, with its covered streets and small entranceways. In the rainy season this was a good section to work because they could keep dry when walking along the streets. Too, the people were surprised to see two English girls moving about through those small streets, knocking on doors and talking to people about God’s Word. The populace treated them with respect and the girls felt safer there than most people do walking down the streets of Western cities today.

Twenty-five miles (40 km) south of Sidon is the little town of Tyre. Here is where King Hiram once ruled. Tyre was the maritime mistress of the ancient world, building such distant trade cities as Carthage. Alexander the Great conquered Tyre by building a land bridge out to it, since the city of his time was on an island just off the coast. Today the little town of Tyre is built on the ruins of those ancient cities, part of it right on the causeway constructed by Alexander. It was to this town that Sisters Turner and Warburton were sent, to witness among its predominantly Moslem population. Bible studies were conducted, Moslems were helped to learn the truth, and they progressed well. Later, some became Kingdom proclaimers with the congregation at Sidon.

On the road between Tyre and Sidon there were large camps where Palestinian refugees had been living since the Arab-Israeli war of 1948. Their lot in life was a difficult one, but they were humble and the missionary sisters were able to move among them freely. Some of them accepted Bible studies and two families became especially interested in the truth. Later, they moved to the vicinity of Beirut and could associate with Christian congregations there.

The missionary sisters were pleased indeed to note the open hospitality to strangers that was displayed by people in the southern part of Lebanon. No matter how long a visitor stays, even though he be a stranger, the householder will offer him refreshments. In their conversations these people are willing to tell you who they are, what their work is, how many children they have, how much rent they pay for their house, and the like. And never do they ask the visitor what his business is. They just make him welcome, with the thought in mind that when he is ready to state his business he will do so. Till then he is a welcome guest. In fact, some desert Arabs carry this so far that if a person spends two days and nights without stating his business that is soon enough to ask him politely to state his reason for coming. Of course, our missionary sisters never stayed that long at any of the houses. And they were glad to give the important reason for their presence.

Sometimes the people are just interested in being visited by such pleasant individuals. Yet, many learned the truth in Sidon and later moved to other territories and countries, where they continued to serve Jehovah. The little congregation in Sidon still continues to press on with the work of declaring the good news.

ON TO DAMASCUS IN SYRIA

Toward the end of December 1951 Lebanese Witnesses again were visited by N. H. Knorr and M. G. Henschel. A peak of 401 Kingdom proclaimers reported field service during that service year in Lebanon and 82 in Syria. A permit was obtained to hold a public meeting, and the brothers were overjoyed to have an attendance of 793 people at Brother Knorr’s public discourse given at the large lecture hall at the American University of Beirut. What a wonderful occasion it was!

During this visit it was decided that it would be timely to send missionaries to Damascus in Syria. A missionary home was located and four missionaries began witnessing as inconspicuously as they could. The small Damascus congregation of 10 to 12 publishers was meeting at the home of Adib Kafroony. Soon, the missionaries were growing in their ability to use the Arabic language.

Only a few months passed before the authorities noticed the work of the missionaries and began to have them followed. A short time later an official from the Security Department came to the missionary home and informed the brothers that they would have to leave the country within 24 hours. So the short period of missionary work in Damascus ended. However, the brothers of that city continued their service to Jehovah’s praise, and later local special pioneers were sent to help them.

In April 1952 Brother Atif Naous, a special pioneer, was assigned to the Syrian town of Homs. There were a few zealous brothers there, but the territory was large and they needed help. His experience was much like that of the missionaries in Damascus. After only two months Brother Naous was arrested, put in prison and held under military law for 42 days. During the first five days and nights, he was given very little food and he slept on a narrow wooden bench in a cell with only a barred window and nothing to keep out the cold. Had it not been for the pity of a prison guard who regularly gave his overcoat to Brother Naous at about midnight, he might have fared much worse. As a result of the treatment he received, his health was permanently affected. But he was still able to continue serving Jehovah as a special pioneer.

BLESSINGS IN THE FACE OF PERSECUTION

Shortly after returning to Lebanon from Damascus, two of the missionaries, a married couple, were assigned to Zahle, a town in the Rift Valley about 32 miles (51 km) north of historic Mount Hermon. It was a predominantly Catholic town, with a good-sized Greek Orthodox community and not many Moslems. Jehovah’s Witnesses had never established a congregation there, but the few Kingdom publishers in the town were helped to make progress in the truth as they worked with the missionaries. Meetings were held regularly, with about eight or ten persons present.

Most of Zahle received a witness in about six months. In the spring, two more missionaries, Olive Turner and Doreen Warburton, joined the others in that territory. By then the clergy had gotten the people stirred up against Jehovah’s Witnesses. There were no other foreigners in the town and so the missionaries were very conspicuous as they went about in field service each day. It was their daily experience to be shouted at and mocked. Often stones were thrown at them, some of which found their mark. One sister had her glasses knocked off by a stone, and there were numerous bruises and a few cuts. But the missionaries escaped serious injury and were able to keep on visiting the people’s homes for two years. A small congregation was formed and the meetings were held at the missionary home, with from 10 to 15 persons in attendance each week.

The missionaries found it necessary to avoid the schools because nearly all of them were church-operated. Both the teachers and the clergymen in the schools would incite the children to stone Jehovah’s Witnesses wherever they found them. If the missionaries happened to be walking by a school during recess, they were sure to be barraged with a shower of stones coming out of the playground.

The situation was much the same in surrounding villages. Once the three missionary women, accompanied by three local sisters, were preaching in a nearby village. After witnessing about an hour, two of the sisters were warned by a householder that the priest was getting the schoolchildren organized to stone them. By the time these sisters found the others, the priest had gotten the children together and it was not possible for the sisters to leave by means of the road in the usual manner. So they cut across the fields in an attempt to avoid the mob. However, they were pursued. Fortunately, they found some men working in the fields. When the sisters appealed to them for help, they said that they would stop the children. But in order to do so, they had to throw stones even at their own children who had been so worked up by the priest.

As the missionaries walked along the streets of Zahle, the favorite “catcall” came to be Shuhoud Yahwah (“Jehovah’s Witnesses”). Nevertheless, the residents had learned who Jehovah was and they realized he had witnesses in that village.

Incidentally, years later, at a Christian assembly in Beirut, the missionaries who had served in Zahle were approached by a young man. He introduced himself and said: ‘You probably don’t remember me, but I remember you. I was among those children who used to throw stones at you when you were in Zahle.’ This former Moslem had become their Christian brother, having dedicated his life to Jehovah God.

A PRIEST AND HIS BELL

Mainly in the summertime, Kingdom proclaimers would travel by bus from Tripoli to various isolated villages. Leaving early on Sunday morning, they took along a lunch and spent the whole day in field service, returning home in the evening, tired but very happy. Kingdom songs were sung and Bible games were played as the bus was traveling along to and from these territories.

Sometimes special tactics had to be used in these areas. Groups would go into a specially difficult village and plan to be back at the bus by a certain time. In this way the villages could be witnessed to quickly before the clergy or someone else stirred up trouble for the publishers. One such village was visited on the occasion of a rich man’s funeral. Since all the clergymen of the village were at the funeral, the brothers covered the entire village while that gathering was in progress. By the time the priests got back to their normal business of the day, the brothers had completed calling at all the homes and were on their way.

On another occasion, however, a village priest learned that Jehovah’s Witnesses were in the area and began to hunt for them. By the time he came to the house where the presiding overseer was giving a witness he was furious indeed. The priest began cursing and using bad language, addressing his remarks mostly to the people listening to the brother. The people tried to calm the priest, but were unsuccessful. Finally, he shouted that anyone not leaving that house immediately would be excommunicated from the church. Only about half the people left. At that, the priest became even more furious. He ran to the church and began ringing the bell. Surely, he thought, this would gather all the villagers. He was going to teach these 30 Jehovah’s Witnesses a lesson!

The bus was parked at the village square and the publishers had begun to gather there after calling at all the homes. When the presiding overseer arrived, the bell-ringing had gathered together quite a large crowd and the priest was still ringing it with all his fury. People kept coming and the publishers mingled among them, giving a witness. Why, it was such a good opportunity to preach that the presiding overseer stood on a rock beside the bus, got the attention of everyone, and delivered an abbreviated public discourse! The villagers were quite amused that their priest was still ringing his bell and gathering people to listen to a lecture that was being given by one of Jehovah’s Witnesses. They even apologized for their priest’s anger and vile speech. So, outrageous opposition had turned into quite a unique occasion when a priest and his church bell unwittingly summoned people to a Christian Bible talk.

THE MAGAZINES BANNED

By 1955 the peak number of Kingdom proclaimers in Lebanon had grown to 501. An outstanding feature of that year was the special distribution of the booklet Christendom or Christianity​—Which One Is “the Light of the World”? This booklet was translated into Arabic and 10,000 copies were printed in Lebanon. What a fine witness it gave! But, of course, it stirred up the clergy and they made renewed efforts against the preaching work.

Each year thousands of copies of The Watchtower and Awake! were being placed in the hands of the Lebanese people. In fact, during 1956, 1,106 new subscriptions were obtained by Kingdom publishers. Many magazines fell into the hands of businessmen who would leave copies in their offices and waiting rooms. Why, every time a clergyman walked into an office he would find an Awake! or a Watchtower lying on the table! Clerics were not happy about that.

By the summer of 1956 the clergy were successful in getting both The Watchtower and Awake! banned in Lebanon. This deprived the Witnesses of these fine instruments to use in field service, but they were thankful that spiritual food brought by these publications still continued to get to the brothers and sisters. Even at present the magazines are banned in Lebanon despite many efforts to have the ban removed. Yet, Jehovah sees to it that the Witnesses receive their spiritual food.

TIME FOR SOME ADJUSTMENTS

During September of 1955 Brother and Sister Lee Plummer came to Lebanon as Gilead School graduates and missionaries. In May of the following year Brother Plummer was appointed as branch overseer. Arrangements also were made to reorganize the circuit work and various features of our preaching activity. For instance, Lebanese publishers had used the Bible very little in their house-to-house service. But this was encouraged through the circuit overseers, and soon Kingdom proclaimers all over the country were going from house to house with the Bible in hand.

During the winter of 1956-1957 Brothers N. H. Knorr and F. W. Franz, along with the zone overseer, Filip Hoffmann, visited Lebanon. This was a fine occasion for spiritual upbuilding. An assembly was held, and both Brothers Knorr and Franz were able to offer fine counsel and encouragement to those in attendance.

In 1958, however, much trouble arose in Lebanon, and this interfered greatly with theocratic activities. Early in the spring a circuit assembly was planned in Tripoli. But while preparations were under way a revolution broke out. Eventually many areas were ruled by revolutionaries, as they called themselves, who ran their own little governmental organization independently of the Federal government. Many difficulties were encountered by the brothers in these areas. Some were arrested by these revolutionaries. Usually the brothers were released when these men found out who they were. Jehovah’s Witnesses had become well known as neutrals as far as political affairs were concerned, and this was a protection to them during that time of trouble.​—John 15:19.

The year 1958 was notable for the large Divine Will International Assembly of Jehovah’s Witnesses in New York city. In Lebanon the airport from which the conventioners were to depart was surrounded by government troops and was under seige. However, at departure time air traffic was normal, and the missionaries and others got away safely.

Jehovah’s servants who remained in Lebanon during that time of trouble had to make adjustments in their field service. There was a curfew in most of the main towns, and a person was not able to be out except for a few hours in the afternoon. Even then, often there were dangers because of gunfire and bombs exploding in the populated areas. Beirut, the capital, especially was a troubled spot in the country, with heavy fighting between government and revolutionary forces. Several of the brothers were wounded by stray bullets, but happily not one of them was killed during the whole affair.

Eventually, the United States Marines landed to keep the government from being overthrown. This calmed things down to a great extent. After some months, matters were settled between the government and the revolutionaries to the reasonable satisfaction of both parties. So peace returned to Lebanon. It was a shaky peace, however.

Nevertheless, Jehovah’s people kept right on preaching. Once again they were able to work openly from house to house, discussing the peaceful Kingdom message. The people were more willing to listen than they had been before the time of trouble. By November of 1958 all the missionaries were back in the country, again happily sharing in the Kingdom-preaching work with their Lebanese fellow believers. By 1960 a peak of 608 Kingdom witnesses were serving with 15 congregations in Lebanon.

FURTHER PROGRESS IN LEBANON

Back in 1954, two missionaries​—Anne and Gwen Beavor—​had begun witnessing in the community of some 60 to 80 thousand Armenians living in Beirut. They did fine work for some time. Then, in the winter of 1957-1958, an Armenian sister, Sona Haidostian, began serving among the Armenians there. Progress was good, and in February 1959 the first Armenian congregation was formed in Beirut. Later, Sona was joined by her parents, and the work continued to move ahead. By 1971 there were two Armenian congregations.

Brother Lee Plummer had been serving as the branch overseer of Lebanon since May 1956. But for personal reasons he found it necessary to relinquish this privilege of service. So, Brother Afif Fayad became the branch overseer as of January 1962. By then there were 17 congregations in Lebanon and two in Syria. But in January 1965 Brother Fayad no longer was able to take care of the branch responsibilities. So, another brother, who had recently completed the 10-month course at Gilead School in the United States, was assigned that privilege of service.

ON TO ALEPPO IN SYRIA

In 1962 Sona Haidostian was assigned to another Armenian territory in Aleppo, Syria. At that time there were about 100 Kingdom publishers in all Syria. Sona had some fleshly relatives who were not Witnesses living in Aleppo, and within a short time several of them accepted the Kingdom message. Sister Haidostian’s father and mother joined her in Aleppo, and in 1966 a congregation of 25 Kingdom proclaimers was formed. By then the number of Witnesses in Syria had increased to about 120.

The Haidostians remained in Aleppo as a missionary unit for another two years, doing excellent work. However, Sona began to experience ill health, and after quite some time it was determined that she had multiple sclerosis. Hence, the family decided that they would return to the United States.

However, just a few days before the family was about to leave Syria, another Arab-Israeli war broke out in June 1967. The police in Aleppo had been watching the brothers for some time, at the instigation of the clergy, who had made false charges against them. So, the authorities came to the house of the Haidostian family, and they, along with two local brothers, were arrested. Brother Haidostian was over 70 years of age and his wife was in her late 60’s, while Sona was in very poor health. Despite this, they were put in prison.

For the first few nights they had to sleep on the bare floor. Later, they were given a couple of blankets, one to sleep on and the other for covering. They were kept in prison for about five months, but they were not unhappy about their experience. Sona said that the doctor had told her that she must rest in order to make progress in overcoming her illness. In prison she could do nothing else. Brother Haidostian commented that the stone floors were hard at first but got softer after a few weeks of sleeping on them. The family set a fine example of faithfulness for the new congregation in Aleppo.

After about six months the Haidostians were taken to Damascus. There they experienced more questioning. After a while, they were told they were being released immediately. They were taken to the Lebanese border, without having their passports returned and without being allowed to return to their home in Aleppo to get their belongings. But it was a happy occasion when they were met at the border by Christian brothers.

Over the years, freedom to carry on the Kingdom preaching in Syria has continued to be limited. But the brothers have not given up. They have been doing what they can to share the truth with others, and new ones keep on being added to the faith. In the mid-1970’s peaks of over 200 Kingdom publishers were reached in Syria.

ADDED HARDSHIPS IN LEBANON

In May of 1968 Brother N. H. Knorr visited Lebanon and spoke to the overseers in the country. His fine talk encouraged them very much, and they were more determined than ever not to forget Jehovah’s law, but to go on serving their God forever.

During the early 1970’s hardships developed as a ban was placed on all of the Society’s publications, and all the Kingdom Halls in the country were closed. But informal witnessing continued to produce good results. Accordingly, by 1971 there were 29 congregations and three isolated groups in Lebanon. Then the next five years​—from 1971 to 1975—​saw 600 more persons baptized in Lebanon! Indeed, sheeplike persons were continuing to be found! There was a new peak of 1,882 proclaimers of the good news in March 1975, and these were organized into 46 congregations.

PERSEVERING DURING CIVIL WAR

In April 1975, armed conflict erupted in a suburb of Beirut. It continued to escalate in stages until the whole country was involved in civil war. The war went on for nearly two years, with the death toll eventually numbering into the tens of thousands. Many brothers’ homes, businesses and other property were destroyed, three Witnesses were killed and an unknown number were injured.

One Witness died by sniper fire as she was hanging out her wash. And another, who ignored warnings not to leave the house where the Witnesses had gathered, was shot dead when he returned home. Other Witnesses were wounded by bullets and shrapnel, one by a bayonet. But gratefully such incidents were remarkably rare.

The religious aspect of the war has been felt very strongly, and it is perhaps the most frightening feature of the whole conflict. In areas where the Moslems predominated, professed Christians were taken from their homes in the middle of the night and many of them were never seen again. Moslems received the same treatment from professed Christians. But Jehovah’s Witnesses are known to be different.

PEACEABLE WITH ALL

Jehovah’s Witnesses have always tried to deal with everyone alike, whether they are nominal Christians or Moslems, applying the Bible counsel: “If possible, as far as it depends upon you, be peaceable with all men.” (Rom. 12:18) On one occasion members of the Catholic Maronite League visited a Witness in an effort to persuade him and his children to join the vigilantes and to contribute 300 Lebanese pounds for ammunition.

The Witness told them: “I cannot share in anything to do with war. And besides your war isn’t God’s. In fact, God soon is to bring to an end all men with their guns and usher in a peaceful system under Christ’s rule.” Later, when conditions in the area improved, the Witness noted that his firm and neutral position had won the respect of his neighbors.

This neutral stand has repeatedly worked to the benefit of Jehovah’s Witnesses. Just being able to prove that one was a Witness often was lifesaving. One brother produced the card he always carried refusing blood transfusion, and his life was spared. Similarly, another brother escaped execution by repeating a student talk that he had earlier given in the Theocratic School to convince a group of would-be executioners that he was a Witness. There were many instances where the Christian conduct of Jehovah’s Witnesses saved their lives.

For another example, one evening a Witness offered a ride home to a Moslem fellow worker. They were stopped by armed men who were going to kill the Witness because he was a Christian. But his Moslem companion pleaded for his life, explaining: “This man is different from the others who call themselves Christians. He is neutral. He doesn’t involve himself in politics.”

When the gunmen refused to listen, the Moslem man said: “If you won’t leave us alone, you will have to kill both of us.” Because of his sincere plea, they both were set free.

Another Witness relates that he had no food in his house, and because of the armed men everywhere it wasn’t safe to venture outside. But then a young Moslem boy from a nearby village appeared at his home. “My parents,” he said, “sent you this bread. And whatever else you need, please tell us. We are ready to get it for you.”

REPUTATION OF WITNESSES SPREADS

In the north of the country there is a “Christian” village that is surrounded by Moslem villages. There are two congregations of Jehovah’s Witnesses in this village. When the Moslems attacked the village and came to the house where the Witnesses had gathered, the gunmen were told: “We are Jehovah’s Witnesses. We have no weapons and we are completely neutral. Here are our houses, do to them as you see fit.” The gunmen were surprised and promised not to harm them.

In another village, even the Catholic priest had armed himself with a machine gun. Extreme pressure was put on the Witnesses to give up their neutral position and also to arm themselves for an anticipated attack. Because they would not, one rightist leader said: “When this war is over we will turn our attention against you!” Yet what happened when the attack began on January 20, 1976?

Regular defenders of the village fled. The priest discarded his weapon and hid. Other villagers who had armed themselves sought to hide their weapons; still others threw theirs away. One rightist leader tried to give his gun to a Witness, saying: “It’s known that Jehovah’s Witnesses don’t have weapons.”

Also, many persons sought refuge in the homes of Witnesses. In one such home over 60 persons gathered! After one of the Witnesses offered prayer asking Jehovah’s protection, a daughter of the political leader remarked: “Now I feel at ease, for Jehovah is the God who can protect.” Though armed men entered the home and stole some valuables, no one was harmed.

In another Witness home about 50 persons gathered. The presiding overseer of Jehovah’s Witnesses there reports: “I heard a Moslem neighbor tell the armed men, ‘Don’t touch this house. They are Bible students, different from the others.’ Later, though, gunmen did appear. But I had opened all the doors purposely. So when they called I answered quickly, inviting them in. I spoke kindly and unhesitatingly, explaining that we were Jehovah’s Witnesses. Finding no weapons, they left.” All the homes in the neighborhood were looted except this one.

In the northern city of Tripoli clashes between the fighting factions were extremely violent. Hundreds of shops and homes were looted and burned. It was particularly dangerous for Christians to go outside, so one Moslem neighbor told a Witness: “These people don’t know that you’re Jehovah’s Witnesses. So tell us what you need and we will get it for you.”

HEADQUARTERS FAMILY IN DANGER

At the beginning of the civil war the branch headquarters of Jehovah’s Witnesses was in a Moslem section of Beirut. Before moving from there to a safer place outside the city, the headquarters family had some scary experiences. On February 6, 1976, one family member described conditions this way:

“For about a month we didn’t even bother to go to bed in our rooms. When it was time to sleep we put mattresses in the little entranceway, as it was the safest room in the house. We all curled up there and slept in our clothes, since we never knew what the night would bring. When that phase of the fighting passed, the rightists tried to get control of strategic buildings on our side of town.

“Then it got down to real street fighting, from street to street and from house to house. It looked like the rightists would come up the street in front of us and the leftists behind us, so we decided to evacuate. However, there was no way to get completely out of the area, but there were safer houses, so we went to the home of a Witness about a mile (1.6 km) up the street from us. We stayed there for two weeks and then we were able to go back home.”

One night was especially harrowing for the headquarters family. It was a night that the main commercial center of Beirut was set aflame, and the section around the branch home was also marked for destruction. Witnesses at the branch give some of the details:

“About 10:30 p.m. we were startled by a burst of machine-gun fire right in front of the house. As two members of our family looked from the veranda, they saw five or six gunmen come out of the hotel directly in front of us​—then, suddenly, a loud explosion. What a racket when seven floors of glass windows and doors came shattering down in front of us!

“Then shop after shop was set afire, and gunmen drove back and forth in front of the shops adding fuel to the flames, making sure they burned. They shot at anyone who tried to put the fires out. The night sky was red from all the blazes.

“As we were watching the fires from one of the back bedrooms, we were rocked by another explosion. We rushed to the front of the house and saw that a bomb had exploded in a grocery shop in our building. Our own building was on fire! What worried us most was a gas-storage room in the building. If the fire reached it, it would probably bring down our building and the one next to us. All the neighbors on the street cooperated and we got the fire out before it did much damage.”

CHRISTIAN MEETINGS AND PREACHING

Through all the violence Kingdom interests continued to be looked after. Congregations held their meetings in small groups or in large ones, depending on conditions in an area at a given time. Even circuit and district conventions were held! It was not at all unusual to hear the sound of nearby gunfire and exploding shells during meetings. On occasion the speaker had to pause for a time until the din of battle subsided sufficiently so he could make himself heard.

The brothers kept on in house-to-house witnessing wherever possible, and much informal presentation of the good news continued to be done. Many responded favorably to the message, while others were so preoccupied with just staying alive and out of harm’s way that it was difficult to penetrate their thoughts with the Kingdom hope.

PRESENT SITUATION AND THE FUTURE

Four-and-a-half years have passed since the beginning of the civil war, and still matters are not settled. There is an Arab peace-keeping army in most of Lebanon and a United Nations force in the southern part of the country. In parts of the country violent clashes and sustained artillery barrages still occur. In December 1978 machine-gun fire and shell explosions were still echoing through the area where the branch office is located. During one 12-day period in the fall of 1978, the branch family had to spend eight days in a shelter in the lower part of the building while some 200 shells and rockets landed in the immediate vicinity. It has been much worse for brothers living in other areas.

What the political and social future of this troubled land will be is uncertain. But it is certain that Jehovah will continue to accomplish the preaching of the good news in Lebanon and Syria until the “great tribulation” ushers in his peaceful new system of things. The brothers in these countries pray that Jehovah will continue to use them in that work until it is finished.

[Map on page 165]

(For fully formatted text, see publication)

Lebanon and Syria

TURKEY

IRAQ

MEDITERRANEAN SEA

Aleppo

Latakia

Homs

DAMASCUS

MT. HERMON

LEBANON

Tripoli

BEIRUT

Sidon

Tyre

ISRAEL

JORDAN

SYRIA

[Picture on page 172]

Brother Macmillan (center), visiting from Brooklyn headquarters, baptized Salim Karam (left) and Hanna Shammas, a Tripoli dentist

[Picture on page 176]

Kingdom truth was brought to remote areas by means of this sound car

[Picture on page 204]

Witnesses walking through a war-torn Beirut suburb during a cease-fire

Israel and Jordan

The land that is now the modern nations of Israel and Jordan is of special interest to Jehovah’s Witnesses. This is because most of the people spoken about in the Bible lived here, and the events in which they were involved occurred here. Yet our interest is not only in what happened to ancient servants of Jehovah who lived in this land; it is also in connection with the activities of Jehovah’s modern-day Witnesses. What has been the situation with this land and its people in the years since Jesus Christ and his apostles walked and taught here?

In Jesus’ day and afterward the land was under the control of the Romans, and was called Palestine.a As a result of conflicts with the Romans, most of the Jews fled Palestine by the early part of the second century. The land, however, remained a part of the Roman Empire until the 600’s, with most of its inhabitants professing Christianity. Then the Arabs swept over Palestine, and the land came under Moslem rule.

Eventually, beginning in 1096, crusades were organized by professed Christians from Europe to seize the land from the “infidels.” In that first crusade, Jerusalem was captured in 1099. However, the city was taken back from the “Christians” by the Moslem ruler Saladin in 1187. More crusades followed, and the land was drenched with blood as barbarous atrocities and cruelties were inflicted on countless thousands while Moslems and professed Christians fought to control Palestine.

In 1517 the Ottoman Turks took possession of Palestine and held it for 400 years. During the latter part of the 1800’s Jews from Europe began to migrate to Palestine. By 1914, out of the land’s total population of nearly 700,000, about 85,000 were Jews. Then, in 1917, during World War I, the British forces under General Allenby defeated the Turks and ended their long rule of Palestine.

In the years following World War I a new political state east of the Jordan River came into existence. It was called the Hashemite Kingdom of Transjordan and more recently was known as the Hashemite Kingdom of Jordan. Yet most of Palestine was a mandated territory of Britain. On May 14, 1948, however, the new nation of Israel came into existence, and the next day war broke out between Israel and surrounding Arab nations. In this war most of Palestine west of the Jordan River came under the control of Israel, although about 2,165 square miles (5,607 km²) of this territory became part of Jordan.

From around the world Jewish refugees kept coming to Israel. By 1951 over 600,000 had arrived in the land. By the early 1970’s over 3,000,000 Jews lived in Israel, forming a majority of the population. Thus what a few years ago had been an underpopulated and neglected corner of the earth has become a well-developed, very fruitful land.

Large cities and varied industries have transformed Israel into a modern community, yet the old remains in evidence outside the modern cities. Scenes from Bible days are still visible in the villages as womenfolk carry water jars and other goods on their heads, donkeys carry produce to the market, camels are traded, goats are shorn for their black hair, bullocks tread the corn to thresh it or pull the single-furrow plow. It is a land of contrasts where the old meets the new and East meets West.

Orthodox Judaism has reasserted itself and, in large measure, controls the way of life of the modern nation of Israel, even as Judaism did in Jesus’ day. It does this through its religious leaders and by participation in the coalition government. But God’s true Witnesses have also reappeared in this land in modern times. How did their activities begin? What fruit have they borne?

RAMALLAH​—WHERE IT BEGAN

The Watch Tower Society’s first president, Charles T. Russell, visited Palestine in 1891 as part of an extensive world tour. But apparently the first seeds of Bible truth to take root in the country were sown in 1913. In that pre-World War I year a young man who was interested in the truth moved from New York to his family’s hometown, Ramallah, located about 10 miles (16 km) north of Jerusalem. Ramallah is close to the remains of the ancient city of Bethel, one of the cities most frequently mentioned in the Bible.

Interestingly, before this young man, Hanna Hechmi, left the States he was warned that war was coming, and that he would be walking right into difficulties. True to the warning, World War I broke out the following year, and the Turkish government controlling the area immediately began drafting young men. Hanna fled back to New York, leaving by ship from the port of Haifa. However, he left a full set of the Studies in the Scriptures at the home of the Kadura family, where he had been staying in Ramallah.

After the war six young Arabic Witnesses, who were associating with the congregation in Brooklyn, New York, moved back to their hometown of Ramallah. Thus a congregation was organized there in 1920. That year the Society’s second president, Joseph F. Rutherford, visited them. A branch office was established, and during his visit Brother Rutherford gave public lectures to capacity audiences in the Ramallah Municipality Hall. He also spoke to a sizable crowd in Jerusalem.

At first the young Arabic Witnesses did not organize house-to-house preaching. Yet they were zealous in witnessing to others; they visited friends and acquaintances, and talked at the coffee shops where the menfolk gathered to discuss the affairs of the day. In time, they met the Kaduras and encouraged the father of the family to read the books that young Hanna had left with him before he returned to the United States. Mr. Kadura became a strong brother in the congregation, and, in turn, he interested a relative of his, a Mr. Saah. Four of Brother Saah’s granddaughters became full-time pioneer publishers, and others in his family also became Witnesses.

Another neighbor of Brother Kadura, Awwad Faramand, responded to the good news. Awwad and his wife rendered many years of faithful Kingdom service. Their daughter served as a special pioneer, and their home was used for many years for all the congregation meetings. During the early 1920’s the Ramallah Congregation reached about 12 publishers, all men.

From Ramallah the small group of brothers would organize witnessing campaigns into the surrounding territory. They went to Jerusalem, Nazareth, Haifa and many other places, preaching the truth in the same territory that Jesus and his apostles had covered in ancient times. Having very little Bible literature in Arabic, the brothers took the initiative and published in the Arabic language a tract explaining basic Bible truths. Later it was pointed out to them that before publishing such material it should be checked first with the Brooklyn headquarters office, but the tract bore fruit.

A tract that was left in Haifa found its way into the hands of an interested person from Beirut, Lebanon, who was visiting in Haifa. This man wrote the brothers in Ramallah, and arrangements were made for his interest to be followed up by Brother Michel Aboud in Lebanon. Thus the energetic efforts of the brothers to spread their faith enjoyed success.

The only Arabic study textbook those early Witnesses had was The Divine Plan of the Ages. However, during those years the Watch Tower Society’s motion-picture, slide and sound production, the “Photo-Drama of Creation,” was presented with Arabic commentary to large audiences in Palestine. Some brothers from New York city brought the showing to the Middle East, where it was put to good use. Many Arabic copies of the Photo-Drama Scenario, a book containing pictures along with a summary of the script, were placed with people throughout the land.

In those early days travel across borders was difficult. However, on occasion brothers from Ramallah traveled to Beirut and Tripoli in Lebanon to attend assemblies and to have association with other Witnesses.

From about 1924 The Watchtower was published in Arabic, and the magazine was studied in congregational meetings held in private homes. During the second world war the supply of Watchtowers was cut off, but meetings continued to be held using publications already on hand.

ANOTHER FOOTHOLD​—HAIFA

If you look at a map of Israel, you will note where the Carmel mountain range juts out into the Mediterranean Sea, forming a pointed irregularity on the otherwise straight coastline. Haifa is located right on that point. Unknown to the Ramallah brothers, a small group began to be built up here in the mid-1930’s. This came about as a result of the witnessing of Brother David Farjini, who transferred to Haifa temporarily from Egypt in connection with his work with the railway company.

David rented a room in Haifa from Ibrahim Shehadi, an ardent Catholic. Of course, the subject of religion came up in their discussions, and Brother Farjini was quick to expose the falsity of certain church doctrines and practices. The first discussion was so interesting that Ibrahim stayed home to talk instead of attending the regular church service as was his custom. He took literature in Arabic to read. From then on Bible discussions were held every day, and Bible reading went on till midnight, night after night.

The first one that Ibrahim approached with his newfound faith was his brother, Atallah. Though reluctant to get involved, due to his love of religious tradition, he eventually investigated. Troubled with poor eyesight, Atallah picked up a large-print Bible at a ‘give-away’ price and started to check for himself what his brother had been telling him. He began to see that it was the truth. Matthew chapter 23 made an especially strong impression, as he noted that what it says applied to the clergy with whom he was acquainted.

In due course, David Farjini completed his work in Haifa and returned home to Egypt, leaving Ibrahim and Atallah on their own. Pressure and opposition that began to build up against them were prompted in part by their own outspokenness in criticizing the church. Ibrahim was a kerosene delivery man and wherever he entered a home and saw religious pictures or images he would write a scripture citation right on the picture. Then he would tell the housewife to have her husband look up the text when he got home from work. Nor were the brothers very tactful in dealing with their own families, and this contributed to the opposition they experienced.

For example, Atallah walked into his own home one day with a hammer and smashed every image and picture in sight. He did this without explanation or warning, much to the consternation of his wife and young children who just stood dumb-founded watching the performance. However, several of his children came into the truth, and today grandchildren of his are active Witnesses.

When the time came for Ibrahim’s daughter to be confirmed in the church, he took the special dress that had been made for her and hid it on the roof of the house. The nuns, priest and even the bishop were told about this. Thus, the following Sunday morning the bishop himself declared a boycott on Ibrahim. In fear that, as a result, violence might be precipitated against the whole family, one of Ibrahim’s brothers pleaded with the bishop to cancel the boycott decree.

“If he’ll kiss my ring and cross, I’ll cancel the decree,” offered the bishop.

Ibrahim’s reply was: “All right, if he’ll let me discuss these matters from the Bible.”

The bishop would not hear of it! “I’m a bishop!” was his response.

The boycott worked a hardship on Ibrahim, as all Catholic customers stopped buying kerosene from him. Efforts were also made to turn the local Moslem population against him. On one occasion a group of Moslem men angrily accused him of cursing Muhammad and threatened to kill Ibrahim on the spot. They said that the “Christians” had reported this to them.

“They lied,” Ibrahim declared. “I spoke against their using images and pictures and their belief in a Trinity, so they lied to you to make trouble for me.” Ibrahim’s belief in one God thus saved his life.

As a result of the bishop’s boycott decree, no one would speak with Ibrahim and Atallah, thus calling attention to their newfound faith. In due course, nearly all of Ibrahim’s large family became Witnesses, and, in recent years, two of his sons and one of his daughters have tasted pioneer service.

Meanwhile, in the early 1940’s, a small group of three or four met in Haifa each week for meetings in one home or another. Thus, right through the period of World War II, a tiny group continued to study and to preach enthusiastically to those around them. Occasionally brothers from Beirut visited them. By this means supplies of literature were received, and practical instructions were provided regarding carrying on the ministry. After World War II, supplies of literature came direct from Brooklyn, New York.

Soon after World War H, Brother Joseph Abdennour returned to Haifa from Cuba, where he had become a Witness. Having wider experience in congregation matters, he was able to be a real help to the small group. Afterward, because of business reasons, Joseph moved to Nablus, the location of the ancient Bible city of Shechem. There he remained an isolated publisher until his death in 1968.

One evening during their meeting shortly after the second world war, the little group of five or six Witnesses suddenly heard a loud voice in the street below preaching a recognizable Bible message in Arabic. Who could it be? They went down to investigate and found two Witnesses who had emigrated from Russia. They had with them a phonograph and some records in Arabic so as to get started preaching to the Arabic-speaking community in their new land. Unknowingly they had chosen a street corner right at the location of the meetings, and had begun playing the records at the time of the meeting itself! These brothers were warmly welcomed to the small congregation.

THE MESSAGE REACHES TARSHIHA

The year was 1931. The place? The Palestinian village of Tarshiha located about 25 miles (40 km) north of Haifa, just south of the Lebanese border. Professor Khalil Kobrossi, a staunch Catholic, had been assigned by the government to teach Arabic and the Catholic religion in a school in this village. Upon arriving at his post, he observed that the Bible had been placed where students could read it. Immediately, Professor Kobrossi replaced it with a Catholic catechism, thinking this would do the students much more good.

In time, Professor Kobrossi came into possession of the book The Divine Plan of the Ages. When he read it he became incensed at its publishers because of what he considered their rudeness in speaking against Catholicism. Later, he obtained many of the Society’s publications, reading some of them several times. His objective? One day he would contact these people and put them right!

From a tract published by the Society, Professor Kobrossi obtained the address of the Witnesses in Tripoli, Lebanon, and wrote his long-planned letter. He gave the brothers what might be called “a good pen-lashing.” Surprisingly, he received a kind letter in reply, one that quoted many scriptures. This was the beginning of extensive correspondence with brothers in Lebanon.

In 1937 two brothers from Lebanon, along with Brother Ibrahim Shehadi from Haifa, visited Professor Kobrossi. When the brothers left, he was thoroughly convinced that he had found the truth. Soon he was teaching it to his wife and telling his many friends about it. In 1939 he was able to travel to Tripoli where he was baptized.

Now opposition began in earnest against Brother Khalil Kobrossi. At least three attempts were made to murder him, and these became common knowledge. As Khalil himself said: “If it had not been for this opposition I would not have become so well known, and there would not have been so many opportunities to preach the good news to those whose curiosity was aroused or whose sense of fairness was stirred to show sympathy.”

Correspondence with the brothers in Haifa and in Lebanon encouraged Khalil during this time of trial when he stood alone and isolated. His preaching in the village of Tarshiha bore some fruit, temporarily at least, when two or three others studied with him and sided with him. But finally the bishop influenced the local education authorities to transfer Khalil from Tarshiha, which was a Catholic stronghold, to the Moslem city of Hebron far to the south. This was in 1940.

A CENTER ESTABLISHED AT BElT JALA

In Hebron Brother Kobrossi spoke about his faith to fellow teachers. Two years later, in 1942, he was transferred again, this time to a small town on the outskirts of Bethlehem called Beit Jala. This is only four or five miles (6.4 or 8 km) south of Jerusalem. There were greater opportunities to preach in Beit Jala, as the majority of people here are nominal Christians. Soon a congregation was established in this area, and it exists to this day.

The first person to embrace the truth here after a number of discussions was a young man named Salameh Assoussah. A friend of his also joined in the study. Salameh was baptized at an assembly in Tripoli, Lebanon. While witnessing in Jerusalem, Salameh met Farah Bakhit, who, after their first Bible discussion, promptly destroyed all his images and pictures. Farah later became congregation servant (presiding overseer), and endured imprisonment and other hardships because of his faithfulness.

Eventually, in that area, Salameh’s father, mother, aunt, two brothers and three sisters all accepted the truth because of the fine example set by him. To this day they continue strong in the faith. Brother Kobrossi’s wife also started associating actively. Thus the attendance grew to 12 or more each week. Their meetings were held in Brother Kobrossi’s home, where they continued almost without a break for 26 years, from 1942 to 1968. Occasionally for meetings such as the Memorial, they got together with the group of brothers in Ramallah, a few miles to the north.

VISITORS FROM BROOKLYN

Shortly after the second world war, a few Jewish Witnesses emigrated from Europe to Bat Yam, a suburb of Tel Aviv-Yafo, Israel’s largest city. It is located on the Mediterranean coast, some 65 miles (105 km) south of Haifa. A Watchtower study was established in the German language here. Thus, in 1947, largely independent of each other, groups of publishers were meeting regularly in Ramallah, Beit Jala, Haifa and Bat Yam. That year the Society’s third president Nathan Knorr and his secretary Milton Henschel from Brooklyn Bethel were able to visit and strengthen the brothers in Palestine. In the August 15, 1947, Watchtower they reported regarding their visit:

“We had thought there were about a dozen interested persons in Palestine, but at the meeting 40 had assembled from various parts of Palestine. There were some Arabic brethren there and brethren of Russian, Ukrainian and German nationality. They all understood either English or Arabic and we used an Arabic interpreter. We learned from them that there are actually 55 interested persons scattered throughout the land who are studying the Society’s publications. Not all are publishers, but they believe the truth and they are being built up in the faith. It was a very joyful day. Speaking was done through an Arabic interpreter during the whole day and many questions were answered. Instructions as to organization were given and a brother was appointed to look after the Society’s interests in Palestine. Arrangements were made to order a large quantity of literature and have a depot organization at Belt Jala. Inquiry was made as to which of the brethren could be best qualified to be company servants [presiding overseers] in Haifa, Ramallah, Beit Jala, and other villages where brethren are assembled together. Appointments were made, and it is hoped that the work of preaching the gospel in the land of Palestine will continue to expand. This visit with the brethren made our hearts very glad, for it was a joy to see here some very active individuals who travel to various parts of Palestine every week-end distributing the literature and trying to arouse interest. The day passed rapidly, and it was necessary to get back to Jerusalem before the 6:30 curfew.”

Brother Khalil Kobrossi was given the responsibility of maintaining regular contacts with the various groups of Witnesses. He was assigned to collect service reports, and to see that supplies of literature were distributed to the various groups according to their needs. Khalil made several trips to visit all the groups and scattered publishers during the year. Later in 1947, an assembly was held in Haifa, and brothers came to it from Ramallah, Beit Jala, and Bat Yam. About 80 were present and enjoyed happy fellowship. It was the first opportunity for many of them to meet fellow believers from other cities. But these arrangements were not to continue for long.

PALESTINE DISAPPEARS

The political scene was changing. In 1948, as a result of the Palestinian war between the Jews and the Arabs, the country was partitioned into two distinct lands. Palestine thus disappeared from the map. There were about 30 Kingdom publishers reporting field service at this time.

Part of Palestine now became the new nation of Israel, and part came under the control of Jordan. Thus the Witnesses living on the east side of the new border line​—the groups in Ramallah and Beit Jala and individual publishers in Jerusalem and Jericho—​were now in Transjordan, which, in 1950, came to be called simply Jordan. The rest of the Witnesses, in Haifa and Tel Aviv, lived within the boundaries of the new nation of Israel.

Apart from very brief visits, when border restrictions were lifted for two or three days at certain religious holidays, there was no direct contact possible between the Witnesses living in the two separate regions for nearly 20 years, or until 1967. In that year the war between the Israelis and Jordanians again changed the boundaries. The Jordanian territory west of the Jordan River the West Bank​—was taken over by Israel. Thus the Witnesses in the West Bank congregations of Ramallah and Beit Jala became a part of Israel, explaining Israel’s sudden growth from an average of 114 Kingdom publishers in 1967 to 153 in 1968. Also, due to this political development, the number of publishers in Jordan decreased from 53 in 1967 to 19 in 1968.

DEVELOPMENTS IN JORDAN

How have Jehovah’s people fared in Jordan? Well, missionaries first arrived there in 1952 and a missionary home was established in Ramallah. The territory was well worked by the missionaries and others. Near Bethlehem the congregation also was doing very well. During a circuit assembly there in April 1952, a baptism was held. After the talk those to be baptized were taken to the Jordan River just below Jericho and were immersed in the same vicinity that some believe Jesus himself had been baptized by John. What a happy occasion!

When Brother Knorr was in Jordan during the winter of 1951-1952, it was decided that it would be good to send some relief supplies to our brothers in that land, many of whom were refugees after the Palestinian war of 1948. Eventually about 26 bundles of used clothing were shipped to Jordan and distributed among needy fellow believers. They appreciated these gifts very much. However, some people thought that this was a good material handout and began coming to our meetings and claiming to be Jehovah’s Witnesses. Of course, they did not stay long when they discovered that God’s people lay stress on spiritual matters and preaching the Kingdom message.

Observing the success of Jehovah’s Witnesses, the clergy of Christendom became quite incensed and began working very hard to get the government to expel Witness missionaries from Jordan. At first legal action prevented this. But the clergy persisted and in 1953 the missionaries were expelled. Since Jehovah’s Witnesses had not been banned in Jordan, other missionaries were sent into the country, only to be expelled some months later.

Early in 1957, due to the persistent efforts of the clergy in Jordan, an official ban was placed on Jehovah’s Witnesses and all our publications. This created new hardships for God’s people. A number of their homes were searched and their literature was confiscated. Brother Farah Bakhit was sentenced to prison for one year for possessing some of the Society’s literature. He also was dismissed from his position at the post office. This worked great hardship on Brother Bakhit’s family, but his spiritual brothers cared well for his large family while he was in prison. Actually, during the next few years a number of brothers were arrested. Some were released after being questioned and threatened, while others were held for some time.

During this period, meetings had to be held secretly at different times and locations to the extent possible. However, the brothers never failed to get together in order to enjoy spiritual food and to encourage one another.​—Heb. 10:24, 25.

In 1959, during a legal case in the Supreme Court of Jordan, we presented proof showing that we are not Zionists working as spies for Israel, as falsely charged. Also during that year a letter-writing campaign was carried out as a result of an article published in Awake! Thousands of letters flooded the government offices, and King Hussein appointed a three-man committee to investigate Jehovah’s Witnesses. The committee made the investigation, gave a clear report to the government, and in March 1960 a governmental decree was issued recognizing Jehovah’s Witnesses as a religious community in Jordan having the right to practice their religion. This decree made it unnecessary for our court case to continue, though it had proved to be a great witness.

Things now began to change for Jehovah’s people in Jordan. The ban was lifted on The Watchtower and our other publications. Kingdom Halls were opened and meetings and assemblies were held freely. How delighted the brothers were to have this freedom!

BRANCH OFFICE IN JORDAN ESTABLISHED

Brother and Sister Alfred Nussrallah arrived in Jordan as missionaries in March 1961. Their first assignment was Ramallah, but some months later they moved to the capital, Amman, where a missionary home was opened.

In February 1962, Brother M. G. Henschel visited Jordan. It was his recommendation that two other Gilead School graduates who had been serving in another Arab country be assigned to Jordan. So in March of that year an American brother and sister arrived in Amman. In September of 1962 a branch office of the Watch Tower Society was opened there.

HAPPINESS, THEN HARDSHIP AGAIN

In 1963 a delegation of Jehovah’s people traveled around the world to attend the “Everlasting Good News” Assembly held in various cities. One these gatherings was to be held in Jordan. But the government refused to issue permission, saying that they feared for the safety of Jehovah’s Witnesses if they were allowed to gather publicly. Though the assembly plans were canceled, it was possible to have our traveling fellow believers visit Jordan as tourists. They saw many Biblical sites​—Jerusalem, Bethlehem, Hebron, Jericho, the Jordan River, the Dead Sea and Samaria, all of which at the time were part of Jordan. Some also went to Petra, the ancient Edomite citadel. What a happy time local Witnesses had with their fellow believers from other lands!

Though the government had granted freedom to Jehovah’s people, the clergy were unrelenting in their opposition. Repeatedly they falsely charged God’s people with being Zionists. Each time, the government would investigate and find the accusations to be false. But in 1963 the government again put a ban on all our literature. Then, on October 27, 1964, the Jordanian government canceled its recognition of Jehovah’s Witnesses, and we no longer were considered a religious community in that country. Our Kingdom Halls were closed, much literature was confiscated, and problems again arose for God’s people in that land. Once again, Christian meetings had to be held in small groups in private homes and at varying times.

The branch overseer had received another assignment of service in December of 1963. But the Nussrallahs were able to remain in the country until the winter of 1965, when they were forced to leave. Before that happened, however, a great witness was given in government circles. As a result of efforts made to regain recognition, many officials were contacted and attempts were made to see the king, although this failed. An appeal was made to the High Court of Justice, but they refused to hear our case, saying that it was a security matter and out of their jurisdiction. Hence, the freedom that had been enjoyed by Jehovah’s Witnesses in Jordan dimmed, missionaries left, the branch office was closed, and our work in Jordan once again was directed by the Society’s Beirut office in Lebanon. Nevertheless, Jehovah’s people in Jordan continued to serve Jehovah faithfully.

Following the 1967 war, which saw the congregations in Ramallah and Beit Jala change from being in Jordan to being considered part of Israel, there was just one congregation left in Jordan itself, at the capital, Amman. Despite many difficulties and various disturbances in the country, Jordanian witnesses of Jehovah have carried on in their service to God’s praise.

DIFFICULT DAYS

The upheavals and changes in 1948, when the nation of Israel was born and war immediately broke out with surrounding Arab nations, brought difficult days for the Kingdom work in Israel. There was loss of communication with the Society’s Brooklyn headquarters. Also, a number of Witnesses, along with other refugees, left the country.

A climate of extreme nationalism developed, which also has been a hindrance to our preaching work. Many Israelis were full of pride at their own accomplishments. Others attributed the achievements of the new Israeli government to God and to the fulfillment of Bible prophecies. On the other hand, many turned bitterly away from all belief in God in view of the European holocaust in which six million Jews were massacred by the Nazis. To this day, an outstanding question in the mind of many Jews is: “If there is a God, how could he have permitted such a massacre to occur?” The failure of their religion to provide a satisfying answer has resulted in many also turning a deaf ear to our Christian message.

Further, the terrible example of the so-called Christian churches has caused difficulty for our preaching work. Christendom’s anti-Semitic campaigns down through the ages, including support for the Nazi system, have created an extreme aversion to anything brought in the name of Christ Jesus or associated with the Christian Greek Scriptures. The term “missionary” has become really obnoxious to almost every Jewish person in the land. The brothers constantly have had to clarify that they are no part of Christendom, and that they are not missionaries in the way local people generally conceive of missionaries.

BEGINNING AGAIN NEAR TEL AVIV-YAFO

In February 1948, Sister Frieda Susser, who had learned the truth in Poland in 1942, arrived in Israel. In time, she made contact with the remaining ones of the small group that had been meeting in Bat Yam, near Tel Aviv-Yafo, for a regular Watchtower study. Soon the rest of these all left the country, leaving only one interested lady and Sister Susser. So for a while there was just one lone voice witnessing in the Tel Aviv-Yafo area.

Sister Susser was so happy to be joined in 1950 by Fanny Mintzer. She and her family landed in Israel as immigrants from Poland. Frieda and Fanny had grown up together in the same village in Poland, but had not seen each other for many years. What a happy reunion, especially since they both now were in the truth! Regularly they met together for study.

But what about the territory for witnessing? The two sisters agreed that the one who lived in the north of the town would witness to the whole of Tel Aviv, and the other who lived on the southern limit would witness to the whole of Yafo! (Yafo is the Joppa of Bible times.) What an assignment! For a meeting location they had just their own homes, so the meetings were held alternately at these two locations.

Frieda and Fanny certainly showed fine zeal for the truth despite having very limited fellowship or direction from the Society. And they are still going strong! Frieda is a special pioneer and Fanny is a very active publisher. They have personally aided many to become a part of the congregation. Besides this, they have hospitably opened their homes to others who have arrived from other lands as immigrants or visitors. Jehovah has indeed blessed their faithful and diligent efforts.

GILEAD GRADUATES ARRIVE

It was a big day for the brothers in Israel when the first four Gilead graduates arrived in June 1951, Ben and Grace Wiens and Thomas and Mary Wayne. They settled in Jerusalem, which, it was hoped, would become the center for pure worship in Israel. However, after four years of hard work the response there was small.

Although meetings were held regularly, newly associated ones inevitably received either threats or material inducements in order to discourage them from continuing their association. At one time there were as many as 26 who attended Bible discussions, but few continued. In time, three interested ones dedicated their lives and were baptized. Among these was an elderly Arab. He remained a faithful brother to the end of his days, although suffering blindness, and enduring extended periods of isolation due to opposed relatives.

KNORR AND HENSCHEL VISIT AGAIN

A visit by Brothers Knorr and Henschel in January 1952 was an occasion to gather the brothers and interested persons together. In all, 24 assembled in Jerusalem. They put much effort into advertising a public lecture for the evening of January 24, and 51 were in attendance.

Up to this visit the Gilead graduates had confined their activities to Jerusalem. Now arrangements were made for Ben Wiens to make regular visits to the publishers and interested persons scattered throughout Israel. Most of the 24 who assembled in Jerusalem had published in the past, and they were all helped to get started again.

In 1953, Thomas and Mary Wayne were transferred to Haifa to aid the little group there, while Ben and Grace Wiens stayed on in Jerusalem for a couple more years. In 1955, the Waynes left the country, so Ben and Grace moved to Haifa. Haifa proved a suitable location from which to maintain contact with the brothers in the northern villages, as well as those in the Tel Aviv area.

CONGREGATIONS ESTABLISHED

The nucleus of the Haifa group was Ibrahim Shehadi, his growing family, and the two Russian brothers who had arrived following World War II. Ibrahim’s brother, Atallah, had in the meantime moved to a village near the Lebanese border, where he kept active in the truth. By now the younger Shehadi generation were growing up, and some joined the weekly study groups. Finally, in June 1956, the first full-fledged congregation was formed in Haifa. Included were two sisters who had learned the truth in Romania before moving to Israel as immigrants.

Also, the preaching work was bearing fruit in the Tel Aviv area. An interested Jew from Poland moved to Israel and continued his studies with the local publishers. After many detailed and lengthy discussions, he became convinced that Jesus was the Messiah and accepted the Kingdom hope. An older brother, David Cohen, arrived from Egypt. He qualified as congregation servant, and so in October 1956, a congregation with seven publishers was formed in Tel Aviv.

CYPRUS BRANCH OVERSIGHT

For a time all service reports were submitted and circuit visits were arranged through the Society’s Cyprus branch. The branch servant first visited the brothers in Israel in 1955. The following year the assembly in connection with such a visit was held in the yard of a brother’s home in Haifa, a lovely place for the gathering. The background for the speaker was the blue Mediterranean with towering Mount Carmel behind the listeners. Seeing 22 of the 51 who attended go out Sunday morning in the door-to-door service was a source of real joy. All attending were accommodated in the homes of brothers and interested ones in Haifa.

On another occasion some 20 publishers came from Cyprus for an assembly with their Israeli brothers. In turn, the Witnesses in Israel requested visas to travel over to Cyprus for one of their assemblies. However, the Interior Ministry would not accept the idea that a group of Arabic and Jewish persons wanted to travel together to a religious convention! So the brothers did not get their permits.

LANGUAGE PROBLEMS

From the early days the congregations were encountering the problem of language. In the Tel Aviv Congregation, for example, one of the two original sisters could speak six languages (German, Yiddish, Polish, Russian, Ukrainian, Hebrew), and Brother Cohen from Egypt could handle seven (English, French, Italian, Arabic, Turkish, Greek, Spanish). But they could not find a language in common! Since then the sister has learned English, making it possible for them to converse in that language!

Thus all the meetings had to be multilingual, with someone translating from English and Polish into Hebrew, or vice versa. On one occasion the Memorial meeting was held in Haifa in five languages so that all the 18 attenders could understand! To this day, looking along the rows at the Kingdom Hall at the weekly Watchtower study, one sees the same article in such languages as Russian, German, French, Spanish, Turkish, English, Polish and Hebrew.

Due to immigrants arriving in Israel from all over the world, some 70 different languages are spoken here. This creates no little problem in the field service, and in being able to offer householders literature that they can read. But as a greater percentage of the population learn Hebrew, the problem is being resolved. All the younger generation speak Hebrew as their main tongue, and at most homes Hebrew is now understood.

PROGRESS IN TEL AVIV

In 1958 Gilead graduates, Alex and Athena Panis, and special pioneer Anita Seclenov from Uruguay, arrived in Tel Aviv. They set up a home that became a theocratic center for meetings and field service. From then on, particularly, things began to move ahead.

Anita Seclenov, who speaks Russian and Spanish fluently, began to see fruitage from her service right away. For example, she met a carpenter of Russian extraction at his workshop. He ordered a subscription for The Watchtower in Russian, which led to a study with his wife. She became a staunch publisher, and in due course a special pioneer. Another family, Bulgarian Jews speaking Spanish, responded. Although the mother did not continue in the truth, her son is now an overseer in the congregation.

Another lady from Bulgaria listened to Sister Seclenov with interest, but her way of life had been so far from Bible principles it seemed that it would be almost impossible for her to change. Yet she did! For some years she served as a special pioneer, and others in her family are active publishers. She turns to good advantage her ability to converse in over 20 languages, which is one of the greatest assets one could have in this multilingual country.

It is quite an experience to accompany this sister from house to house and hear the Kingdom good news being spoken in Spanish, then Hebrew, then Bulgarian, then Russian, then Arabic, then English, as immigrants from different places are met. And when she meets a deaf person it is not a problem, for the sign language of the deaf is one more “language” that she can handle! For quite some time the little kitchen of her small home served as the Kingdom Hall.

Through the years the Tel Aviv Congregation met in a number of private homes, as well as hired halls. A number of times the brothers wondered ‘Where can we go now?’ as their numbers grew and hall owners refused them further use of their premises due to neighborhood pressure and prejudice. But the meeting schedules were maintained without a break. In fact, in all the years only one meeting had to be canceled and that was when a violent storm took the roof off the room being used as a meeting hall just before the time of the meeting. Finally, in 1963, the Watch Tower Society financed the purchase of a Kingdom Hall for the congregation in a central location in Tel Aviv. Here attendances grew and grew until it was necessary to form two congregations. Looking back over the years it is clear that Jehovah’s hand directed matters in such a way that there was always some provision made.

Often new immigrants are supplied with housing and work in distant settlements so as to spread out the population. Thus Brother and Sister Klufinski from Poland, who arrived in late 1957, found themselves very isolated in the northeast corner of the country near the old Bible city of Hazor. But after six months they arranged to move closer to Tel Aviv, near to Lod, the location of the Bible city Lydda. Since 1959 their home has been a congregation book study location, and also a Polish-language Watchtower study is conducted there for local interested ones, as it is some 14 miles (23 km) from Tel Aviv.

When the Gilead graduates were transferred temporarily from Tel Aviv to Nazareth, Brother Abaye Behar, who had arrived from Turkey, was assigned as overseer for a while. But he did not understand Hebrew or any other language common to most of the publishers. What happens when the one conducting the Watchtower study does not understand the answers being given in various languages?

Well, Brother Behar would read the questions from The Watchtower in Turkish; those present would have the same article, each in his own language. Then, it was arranged that, as answers were given in Russian or Polish, a mature publisher would nod to let Brother Behar know whether the answer was in order and complete, or whether more was needed. If the answer was given in Hebrew or German, then another publisher would do the same! Theocratic School talks and counsel given in Spanish were translated into Hebrew by a young 10-year-old publisher. Service meeting talks given in Spanish were translated into Russian for the Slavic-speaking publishers by one sister, and into Hebrew by another. By such means all understood satisfactorily and gained benefit from the meeting programs.

What a blessing when young David Namer arrived in the country from Turkey! He already had a good working knowledge of Hebrew, and although comparatively new in the truth he had gained a good knowledge and understanding. When the congregation overseer, the Gilead graduate, left the country, David took oversight of the congregation for a while. He now serves as a member of the branch committee, and enjoyed the special five-week course at Brooklyn as one of the highlights of his life.

“EVERLASTING GOOD NEWS” ASSEMBLY

An outstanding event of 1963 was the international “Everlasting Good News” Assembly. The mainstream of visitors went to Jordan and Lebanon, but a few came to Israel. The Rabbinate became aware of the assembly and pressured the hall owner to cancel our contract under the threat of having his catering license canceled, which would effectively ruin his business. Although the brothers had a secure contract, they agreed to relinquish their claim on the modern, air-conditioned hall rather than cause difficulties for the proprietor.

The assembly was transferred to the Kingdom Hall. However, rather than being dampened, the spirit of the brothers was stirred by the opposition. The news media got hold of the story and published it in a number of newspapers in English and Hebrew​—a total of 150 column inches—​voicing their disapproval of such high-handed action. Thus the rabbis’ efforts backfired! A record attendance of 115 was reached for the public talk.

BRANCH ESTABLISHED IN ISRAEL

Finally, on January 1, 1963, Israel became a separate branch, the office being located in Haifa. From here circuit overseer visits, assemblies and all other activities were organized, reports were collected, and correspondence was maintained with congregations and groups. By this time the number of publishers in the country had reached about 80, most of whom were located in and around the two cities of Haifa and Tel Aviv. About the same time additional help was provided with the arrival in Israel of Eric and Catherine Pearce and Derek and Jean Hanson.

Also, an outstanding step forward was the production of the first issue of The Watchtower in the Hebrew language, dated December 1962. The first 15 issues were mimeographed editions. As improved editions were produced, the circulation grew from 300 to 400 copies to an average of over 2,000 copies each issue, in over 30 different lands. Due to prohibition on importation of Hebrew-language literature into the country, The Watchtower has been printed at a local printery, with translation, layout and proofreading being taken care of by Witnesses in Israel.

One of our translators is Shoshana Givati. She was raised here in Israel, but later moved to the United States where she became a Witness in 1960. She heard about a couple who were working hard to learn Hebrew so as to move to Israel to aid the congregations there. So she thought to herself: “If they’re making such efforts, and I already know Hebrew, what am I doing here in the United States?” She promptly arranged her affairs to move back to Israel and, despite family responsibilities, she has been serving here ever since, contributing to the translation of The Watchtower.

In June 1966 a more suitable building was leased in Haifa to provide a Kingdom Hall, branch office and living accommodations for the small Bethel family. Thus, in the mid-1960’s with regular attendances of 80 to 100 in Tel Aviv, and about 40 in Haifa, progress was evident. New peaks in publishers were reached in the country year after year: 1964​—88; 1965​—98; 1966​—112; 1967​—126.

A WARM, INTERNATIONAL BROTHERHOOD

What may be lacking in the way of understanding and clear communication between the brothers due to language barriers is made up for by a genuine warmth among them. As one lady said at her first meeting: “You are all so friendly here!” That this is an important factor is seen from the following experience:

A Witness who had learned the truth in Poland, and whose grasp of Hebrew was still very limited, was on her way to the congregation meeting when she met an acquaintance from her home country. She told her where she was going and invited her along right then and there. The friend came and, although not understanding much of what was said, she was so impressed by the warmth and friendliness of the brothers that she started coming regularly. She, in turn, told the wives of two of her husband’s workmates. Now they are all part of the congregation! One of these sisters served as a regular pioneer for several years, and her husband, whom she assisted into the truth, is a staunch publisher and ministerial servant.

Further showing just how international the scene is here, we have in one of the congregations a Brother Moshe Erez who grew up in Iraq. He first came in contact with the Kingdom message in Hong Kong. Then, during the second world war, he was in Japan. There he started to witness to others about his newfound faith. However, in the course of time, isolation and reading books on higher criticism undermined his faith. After the close of the war he returned to Iraq, and then came to Israel.

Moshe decided to write a book relating the story of his life, particularly regarding the changes that had occurred in his outlook on religion and the Bible. When it was finally prepared, he began to look for someone who would publish it for him. Discussing the matter with a sheik in one of the villages where he was working, the sheik suggested that perhaps Jehovah’s Witnesses would help him on his project, as they publish religious literature. So he was put in contact with the local congregation, and had a series of detailed discussions with one of the brothers.

The fulfillment of the “seventy weeks” prophecy in Daniel regarding the Messiah, as well as the overall accuracy of Bible chronology, deeply impressed Moshe. The faith that he had gained in Hong Kong and lost in Japan was restored and strengthened, this time on the basis of accurate knowledge. Regular study and association at the congregation meetings built him up quickly. He, along with his daughter, Dalia, who also progressed rapidly in the truth, were baptized together in 1962. Forgotten now was his desire to publish his life-story book. What a fine asset they have been to the congregation! The father translates at the meetings between Arabic, Hebrew and English where necessary, and serves as an elder. The daughter has been in Bethel service for over 10 years, being kept busy full time in translating and proofreading material for The Watchtower and other publications.

THE SIX-DAY WAR​—1967

The fine example of unity and mutual confidence that flourishes within the congregations of Jehovah’s Witnesses was in evidence during the Israeli-Arab war of June 1967. Inside Israel bitterness and suspicion built up between the Jewish and Arabic sections of the populace during the tense prewar days and during the week of the war itself. But the Haifa Congregation, which consists of both Jewish and Arabic brothers, continued to meet together right through the period of the war without a trace of such hatred and suspicion. The Kingdom Hall was blacked out, the lights dimmed, and the full meeting schedule was carried on unbroken.

The Tel Aviv Congregation had to transfer its meetings to afternoons due to the curtailing of all transportation at sunset. Otherwise, all continued without letup. The brothers certainly found many opportunities to witness regarding the ‘signs of the times’ and the hope ahead. A new peak of publishers was reached in the country that month when 126 reported preaching activity!

As a result of the war, contacts between the brothers in Israel and those in the section designated as the West Bank could be reestablished. The Ramallah and Beit Jala congregations, and the group that lived in Jericho, are on the West Bank. It had been nearly 20 years since brothers there could meet with those on the other side of the boundaries set up following the Palestinian war of 1948. As soon as feasible a delegation from the Society’s branch office, including an Arabic language translator, obtained permits to visit these places. But their knowledge of the brothers’ whereabouts was very vague. They reported:

“Driving out of Jerusalem northwards, we passed signs of war damage​—burned-out tanks and automobiles and shell-damaged homes—​and reached the town of Ramallah. One of our party remembered the name of a family that had been there some years previously, so we asked for directions to their home. It had not suffered any damage and was obviously inhabited, so we tapped at the door. The door was opened a few inches, rather nervously, and we explained who we were. Immediately the picture changed! We were welcomed right in, and found that we had arrived at the time and place of the weekly ‘Watchtower’ study! How thrilled the brothers were to see us! They had lost contact with the Society’s Beirut office since some time before the outbreak of the war. Eighteen were in attendance at their study that afternoon.

“Following the study, a short talk was given to inform the brothers of what had been happening, relating something of the progress of the congregations in Israel. That short talk, given with translation into Arabic, was likely the first address ever given in Ramallah in the Hebrew language! We were loaded with good things for the brothers​—supplies of the current magazines to supply their spiritual needs, as well as staple foodstuffs, gifts from the brothers in the Haifa Congregation. The needs of the three special pioneers were also met. What a happy occasion that was for us all! Unfortunately, it had to be cut short as the curfew time drew near and we had to head back for Jerusalem to stay overnight.

“The next day​—this time supplied with names and addresses—​we called on the brothers in the Beit Jala/​Bethlehem area. Here, too, all were well; none had come to any harm. The congregation overseer, Farah Bakhit, was so delighted to see us that he promptly closed his little shop for the rest of the day and accompanied us around to visit all the families associated with the congregation, including those faithful ones who had stood firmly throughout the nearly 20 years since the partition of the country. All too soon the day passed and we had to leave. But before doing so we made arrangements to visit again, provided the borders were not changed in the meantime.”

The next visit, which took place three or four weeks later, was a fuller one, and meetings were scheduled ahead of time for the occasion. Visits were included to Jericho and Nablus to see the isolated families. The lone brother at Nablus, Joseph Abdennour, was the one who, many years before, had been associated with the Haifa Congregation.

Plans were set for a one-day assembly for all the congregations in the country in a large hotel room in Jerusalem on August 6, less than two months after the war. It was timed to coincide with a vacation trip to the country by the Society’s then vice-president, F. W. Franz, along with others from New York city. What a wonderful day that proved to be!

The brothers enjoyed meeting two of the original group who had brought the Kingdom message from the United States to Ramallah in 1919. Those from the West Bank were thrilled to see so many from the cities in Israel, where there had been only four or five publishers 20 years before. A total of 176 attended the one-day gathering. The grand spirit of unity was so clearly manifested as the brothers, who had been kept apart by a barbed-wire border line, now had opportunities to exchange greetings and news, as far as language differences would allow. Ever since, brothers from the West Bank have been able to attend the circuit and district assemblies held in Israel, while the brothers from the Israeli sector have been able to visit the congregations there.

The two West Bank congregations had formerly been subjected to bans and literature seizures. The clergy of Jerusalem and Bethlehem had pressured Jordan’s government in Amman to place these restrictions on Jehovah’s Witnesses. But these dignitaries cannot influence the Israeli civil or military authorities, and, as a result, we have had freedom of assembly and activity on the West Bank since 1967. Similarly, these same clergy had been able previously to cause trouble for the brothers in Amman, Jordan, but now they have no access to influence the ruling authorities there.

A LESSON FOR FAMILY HEADS

There is a lesson to be learned from what occurred in the case of Brother Joseph Abdennour, who transferred from Haifa to Nablus around 1947. While maintaining his faith in the Kingdom message, and witnessing to others as opportunity presented itself, Joseph failed to pay sufficient attention to the spiritual needs of his family. Being isolated, they had no opportunity of attending meetings or associating with other young ones in the faith. The result was that none of his children took any interest in the truth, but devoted themselves to the family business, to politics and other interests.

One son became active in the Communist movement, and even suffered a seven-year imprisonment in a desert work camp under the Jordanian authorities for his political activity. He had heard his father talking about the Bible’s hope, but it had never been explained thoroughly to him. His experience in the prison camp shattered his confidence in Communism and he was left without a basis for hope. Following his father’s death, he and his family moved to Ramallah where he came in contact with the Witnesses. He also brought with him his father’s library, including the Society’s literature. His interest was aroused by the brothers’ visits and a study was started. This led to a building up of faith in God and the Bible. He made rapid progress and was baptized at his first assembly, serving for a while as a pioneer. His father would have been delighted to see his spiritual progress!

COVERAGE OF TERRITORY

Most of Israel’s Witnesses live near the cities where the congregations are located​—in Haifa and Tel Aviv, and on the West Bank, in Ramallah and Beit Jala/​Bethlehem. Nevertheless, some witnessing has been carried out in most corners of the land, and the literature has found its way into many additional towns and villages. Cities that still bear Biblical names that have received at least some witness include Ashdod, Ashkelon, Gath, Joppa, Caesarea, Beer-sheba, Elath, Jerusalem, Lydda (now Lod), Nazareth, Ptolemaïs (now Acre), and the townships all along the Mount Carmel range. Similarly, such West Bank territories as Hebron, Shechem (now Nablus) and Jericho have heard the good news to a limited extent.

There was a Christian congregation at Ptolemais in the first century. (Acts 21:7) Today we have one publisher there. And what a fine stalwart she is! Crippled by poliomyelitis as a young girl, she was restricted to a radius of a few yards from her family’s home in the old walled city. It happened that a brother had a watchmaker store within that distance and she would come to his shop to talk occasionally. She responded to the encouraging good news he gave her, which offered her the hope of running and jumping one day!

The truth brought marked changes in her outlook about everything in life, giving her the incentive to learn a trade, to find suitable employment, and even to pass her driving test. Soon she was traveling the 15 miles (24 km) to the Haifa congregation meetings regularly. She has become a fine, enthusiastic and energetic Witness, sharing in auxiliary pioneer service on occasion. In 1969 she attended the international assembly in Paris, France.

THE KIND OF PERSEVERANCE NEEDED

It is not easy to become a Witness in Israel. A person of Jewish origin who starts to associate with a local congregation has to face up to opposition from all quarters. It really tests a person’s love of truth and his determination to serve Jehovah. One family who weathered just such opposition hails from Russia.

One of the pioneer sisters met this family and, as a result of a weekly study, they quickly progressed and developed a fine spirit of determination to hold on to what they were learning. Stones were thrown through their windows, while catcalls and verbal insults were daily experiences. Others snubbed them entirely, refusing to speak with them. However, in the course of time they gained the respect of those who formerly opposed or shunned them.

When the family began attending meetings and witnessing to others, the rabbinical authorities took notice. The local Rabbinate committee offered the family financial aid if they would return to the Jewish religion, for they assumed that it was some material inducement that had caused them to become Christians. The brother’s reply was unmistakable: “There are some things that cannot be bought nor sold with money, and the truth of God’s Word, the Bible, is one of them. I have found this truth with the aid of Jehovah’s Witnesses.” In addition to the help that the father of the family is rendering as an elder in one of the congregations, two of the family have served as pioneers. Such early tests produce a spiritual strength that stands Witnesses here in good stead over the years.

RAPID PROGRESS OF NEW ONES

Since 1969, Anita Seclenov has been serving as a member of the Bethel family. Following a fall and back injury her participation in field service has been restricted, limited in the main to contacting people in the immediate vicinity of the branch home. About 50 yards (46 m) from home she met a lady who showed interest, and a study was started despite language problems. The pleasure that this housewife gained from the study caused her husband to take an interest and he started to read and then to study.

Meeting attendance was encouraged, but time after time visitors from their large family circle arrived just at the meeting hour. Even when they came to the hall, they would be called home from the meeting as soon as visitors showed up. But then the “taste” for the spiritual food served at the meetings developed strongly, and they informed their many friends and relatives that on the three meeting nights they would not be home between certain hours.

This couple, Hanna and Nehai Khoury, and their five children, have given a fine witness to their many relatives in the city and out in their distant home village. They have proved to be a great help in the congregation, too. The father was soon taking a lead in field service, and handling other responsibilities in the congregation. He was appointed to the Branch Committee, and in 1978 he enjoyed the privilege of attending the course for branch committee members in Brooklyn, New York. It was the first time he had ever left the country or been separated from his family.

ASSEMBLIES AND MEMORIAL

From 1967 onward, all our circuit and district assembly programs have been presented in both the Hebrew and Arabic languages. In some cases the program is given in one language and translated into the other. At other times separate language sessions are arranged in adjoining halls, and then there are opportunities for fellowship between the sessions. A variety of halls have served our needs for these assemblies as our numbers have increased​—cinemas, social clubs and school facilities.

The Memorial often coincides with the Jewish Passover, a fact that creates its problems. All public transport shuts down at sundown and few of the local families have an automobile. Locally, Jewish families gather around the seder table in celebration of the exodus from Egypt in Moses’ day, a situation that has its difficulties for Witnesses in divided families. This is especially so when the mother of the family is the only one in the truth, and she is expected to be at home preparing and serving the Jewish Passover meal. This is just one of the many issues to be faced by new ones as they come along and take their stand for the true ‘Passover lamb,’ the Messiah himself. So attendances of over 400 each year at our Memorial represent a great effort by interested persons.

MANY VISIT “THE LAND OF THE BIBLE”

Whereas there has always been a steady flow of individual visitors to Israel, the Society organized a tour program in 1973 that enabled many more to see the land where so much occurred in connection with the outworking of Jehovah’s purposes. Transportation to Israel, a well-organized itinerary and comfortable accommodations were all lined up, and over 3,500 visited the land. They tied in their visit here with an assembly in Europe or elsewhere.

More recently, in 1978, a similar program was repeated, and this time we had over 14,000 visitors from more than 40 different lands. And during 1979 thousands more took advantage of similar organized tours. What do the visitors see?

The itinerary has given as thorough coverage of the country as is possible in one week’s touring​—a view of the land “from Dan to Beer-sheba” and at times even beyond. Some included a visit to the Mount Sinai area. It is faith-strengthening and educational to see for oneself the actual localities and settings of the Bible’s meaningful events​—Megiddo, Mount Carmel, Caesarea, Capernaum, Joppa, the Mount of Olives, Jericho, the valley of Hinnom, Nazareth and Bethlehem. The whole Bible history comes alive and takes on added meaning.

But the benefit has not ended here. Many of the visiting groups arranged evening get-togethers with the local publishers who came to the hotels where the visitors were staying. An exchange of experiences and news was enjoyed, for the mutual encouragement of all. And it was quite an experience for the four-member Bethel family to receive in their little home so many thousands!

Besides, the large number of Witnesses touring the length and breadth of the land gave a fine witness to those with whom they came in contact. Each bus carried the sign, “Jehovah’s Witnesses​—Bible Land Tour,” and many visitors wore an identifying lapel badge. So even when conversation was not possible because of language barriers, the fine conduct and friendliness shown by the brothers made a positive impression.

NEUTRALITY ISSUE

Within 10 days of the departure of the last group of visitors back in 1973, the ‘Atonement Day War’ broke out between Israel and its neighbors. As in 1967, the congregations’ activities and meetings continued without a break. But trouble resulted when the Israeli government stepped up military conscription, and canceled all exemptions previously granted to our young brothers. Some, including two elders, fathers with young children, as well as some ministerial servants, were arrested and sentenced to incarceration in a military prison. For one of the families, the father’s absence continued into a second year. The local brothers rallied around the families, supplying food and other practical aid.

It was not until the group of imprisoned brothers decided on a firmer stand in line with the dictates of their consciences, refusing to don the army fatigues issued as prison garb or to perform any work assignments in the camp, that things began to change. They had to endure a few weeks of inhuman conditions in the punishment block dressed only in underclothes during wintry weather, but the publicity that resulted, and the evident futility of the efforts to break their integrity, led to their eventual release. The press reports were, in the main, favorable as personal stories about the families involved, and explanations of our principles and beliefs, appeared in a number of national papers, as well as on radio newscasts and a phone-in program.

In connection with these news reports the Divine Name, Jehovah, appeared in the newspapers and was heard on the radio, probably for the first time. Although the Tetragrammaton is in the Hebrew Bible and in other religious literature, it is never written in secular publications or pronounced in any circumstances. When publishers introduce themselves to householders as “Jehovah’s Witnesses,” they have to explain that this means, in effect, “God’s Witnesses.” Jewish householders identify us as part of Christendom because we use the name of Jehovah. At the same time, the Arabic population classify us as “Zionists” because we use the name Jehovah, the Jewish name for God! What a unique privilege we consider it to bear the name of the Almighty God!

RELIGIOUS EXTREMISTS OPPOSE

Whereas there is freedom of religion in Israel, there are individuals and some antimissionary movements who oppose all proselytizing. Such ones have often mistakenly associated us with Christendom’s missionaries. During 1977 opposition to our work reached a peak with a campaign directed against the Tel Aviv Congregation and its Kingdom Hall.

Orthodox Jewish fanatics created problems for some Witness families by distributing insulting pamphlets to their neighbors. As the brothers went to and returned from meetings, insults, vile language and threats were shouted at them. Then came a series of three attacks on the Kingdom Hall, during which the perpetrators destroyed furnishings, sound-amplifying equipment, airconditioners, electrical installations and literature​—even tearing apart every copy of God’s Word, the Holy Bible!

At first, protests to the authorities and appeals for help went unheeded. However, as both local and foreign press, as well as local television, took up the story, the police authorities acted. They cooperated in setting an ambush that resulted in the arrest of three rabbinical students when they returned a fourth time, this time intent on burning the building. Although these vandals were let off with a nominal fine and a suspended sentence, the action taken stopped the attacks. Many honest-hearted persons expressed their disgust at the intolerance shown by those who have been quick to protest discrimination against themselves in other lands.

STEADY PROGRESS CONTINUES

Through the 1970’s the number of publishers steadily increased to reach 200 by 1974, 250 by 1975, and a peak of 276 in 1976. Attendances at the assemblies and Memorial climbed to 400 and more. Following this upswing, things have leveled out for the last couple of years, a few new ones coming along, some leaving the country and others failing to show the needed quality of endurance. Both the congregations in Ramallah and Bethlehem (or Beit Jala) now have fine, centrally located Kingdom Halls.

The number of Kingdom publishers in Jordan has risen from the 19 reporting in 1968, when the congregations at Ramallah and Bethlehem were no longer considered part of Jordan, up to an average of about 40 publishers today. There is still only the one congregation in Jordan, in Amman, the capital.

All the old original team of brothers who brought the truth to Ramallah after World War I have since died, the last one in the spring of 1971. Also, Ibrahim and Atallah Shehadi, the original brothers contacted in Haifa in the 1930’s, recently ended their faithful life courses, Ibrahim dying in 1978 and Atallah in July 1979. The two sisters who started off the present activities in and around Tel Aviv, Frieda Susser and Fanny Mintzer, are still zealously busy in the service. And now they have been joined by many, many more. All these Kingdom publishers are happy and united in their work in this vital corner of the world.

[Footnotes]

[Map on page 213]

(For fully formatted text, see publication)

Israel and Jordan

MEDITERRANEAN SEA

LEBANON

SYRIA

IRAQ

SAUDI ARABIA

EGYPT

DEAD SEA

JORDAN RIVER

ISRAEL

JORDAN

Akko

Haifa

Megiddo

Capernaum

Nazareth

Caesarea

Samaria

Nablus

Bethel

Ramallah

Jericho

Tel Aviv-Yafo

Ashdod

Ashkelon

AMMAN

JERUSALEM

Bethlehem

Hebron

Beer-sheba

Petra

[Picture on page 216]

Israel​—a land of contrasts where the old meets the new

[Picture on page 220]

Ibrahim (left) and Atallah Shehadi, fleshly brothers, pioneered the witnessing work in Haifa

[Picture on page 232]

Frieda Susser (left) and Fanny Mintzer, both from the same village in Poland, started the present witnessing activities in Tel Aviv-Yafo

[Picture on page 252]

Some of the many Witnesses who toured the land of the Bible in 1978

Theocratic Instrumentalities

Witnessing to Jehovah’s name and kingdom in modern times requires both Bibles and Bible study aids. To have these always available as needed at a low cost, Jehovah’s Witnesses have found it advantageous to produce these themselves. To this end they have formed legal corporations of a religious, nonprofit nature. The first of these, formed in 1881 and incorporated in 1884, is known today as the Watch Tower Bible and Tract Society of Pennsylvania. It is the parent of similar religious corporations formed world wide. Among such are the Watchtower Bible and Tract Society of New York, Inc., and the International Bible Students Association in a number of British Commonwealth nations. (This past year the religious corporation “Association Chrétienne Les Témoins de Jéhovah de France” was recognized by the French government.)

These legal bodies cooperate closely with the Governing Body of Jehovah’s Witnesses, which is located in Brooklyn, New York, at the headquarters of Jehovah’s Witnesses, known as the Brooklyn Bethel. This body functions in a way similar to that of the body of apostles and elders in Jerusalem who directed the activity of Christians in apostolic times. Since the Governing Body of modern times strives hard to proceed according to God’s inspired Word and recognizes Jehovah God as its ruler, it, as well as the legal bodies directed by it, can properly be termed theocratic instrumentalities. “Theocratic” means to be divinely guided or ruled.

Even as the Governing Body in apostolic times served to keep Christians united in teaching, practice and preaching, so does the Governing Body of Jehovah’s Witnesses today. (Acts 15:1-29; Gal. 2:7-10) Only in this way is it possible for all these Christians to be obeying the command of the apostle Paul as recorded at 1 Corinthians 1:10: “Now I exhort you, brothers, through the name of our Lord Jesus Christ that you should all speak in agreement, and that there should not be divisions among you, but that you may be fitly united in the same mind and in the same line of thought.”

The Governing Body functions by means of committees of which there are six: Chairman’s, Writing, Teaching, Service, Publishing and Personnel. In the past year Ewart C. Chitty resigned, so that at present there are 17 members of this body.

The year 1979 has seen much expansion in the building of structures needed for the carrying on of the Kingdom proclamation. New structures were completed in Colombia, Ecuador, Greece, Guadeloupe and Kenya. Large-scale projects are now under way in Australia, Brazil, Canada, Germany, Japan and Sweden. Smaller projects are under way in Guam, India, Ivory Coast, Peru, Puerto Rico and the Netherlands Antilles. Ghana and Liberia have obtained sizable acreages on which to build, and as the year ended, a number of other branches were working to acquire suitable locations for facilities far larger than those now being used. Nor would we overlook the expansion taking place at the world headquarters of the Witnesses in Brooklyn, New York. Due to the ever-increasing size of the Bethel family as well as of the various departments, it has been found necessary to replace several of the old structures of the “Squibb” complex with a new office building. This expansion will house the Governing Body meeting rooms, the writing, art and service departments, the treasurer’s and computer departments, and others.

In addition to the work of publishing Bibles and Bible study aids, there is need of various schools to train the Witnesses to preach the good news of the Kingdom and to make disciples. Thus there is the Gilead missionary school formed in 1943 and from which more than 6,000 missionaries have been sent forth to serve in all corners of the earth. During the 1979 service year 55 of such were sent forth. Its five-month course places the emphasis on students’ being familiar with God’s Word, the Bible, and the skilled use of it. During the past year a total of $20,136,626.07 was spent to pay the expenses of members of Bethel homes, traveling representatives of the Society, missionaries and special pioneers. The ‘sowing bountifully’ on the part of Jehovah’s Witnesses world wide made all of this possible.​—2 Cor. 9:6.

There were also six classes held during the year for the five-week Gilead branch school attended by branch committee members from around the world. As a result, these branch brothers are now better equipped to cooperate with the Governing Body and to discharge their duties in the local branches.

Periodically the Kingdom Ministry School is conducted for the benefit of elders, to enable them better to fulfill their responsibilities as evangelizers, teachers and shepherds. Then there is also the Pioneer Service School, which has proved to be such a blessing to all full-time preachers who have attended it. One report stated: “The Pioneer Service School was truly inspirational!” Another report said: “The Pioneer Service School was the highlight of the year!” Still another: “This school was excellent. I thank Jehovah and his organization for the privilege.” Other comments stressed the value of the school in learning how to get along with fellow pioneers, the need to cultivate the spirit of self-sacrifice, how to be more spiritually minded and how to be more effective in the field service.

And finally there is also the Theocratic School conducted in each congregation week in, week out, helping all in the congregation, old and young, brothers and sisters alike, to be better Kingdom preachers, better disciple-makers and also better examples of Christian conduct. All these schools serve as theocratic instrumentalities, even as do the various branches and the Governing Body committees.

Your brothers,

GOVERNING BODY OF JEHOVAH’S WITNESSES

[Picture on page 258]

Former “Squibb” complex in Brooklyn, as it is to appear when renovation has been completed

Yeartext for 1980

“And now, Jehovah, . . . grant your slaves to keep speaking your word with all boldness.”​—Acts 4:29.

The greatest event in human history had taken place. The Messiah, Jesus of Nazareth, had been falsely condemned and put to death; but Jehovah God had resurrected him, enabling him to act in behalf of all humankind as their ransomer and redeemer. Yes, the way was now there for people to receive forgiveness of sins with everlasting life in view. How vital that people should hear about this, have the opportunity to repent and avail themselves of God’s kind provision!

That was the situation when the words of Acts 4:29 were spoken in prayer. Earlier, the apostles Peter and John had been arrested, interrogated and ordered by the highest court of their land to stop speaking to the people about these things. Humble men, onetime fishermen from among the common people, Peter and John spoke boldly before the powerful, august body of Jewish leaders, telling them that they simply could not fail to bear witness to what they themselves had seen with their own eyes and heard with their own ears and knew to be the truth. In obedience to God, they must tell others the good news about his resurrected Son, the Chief Agent of life.​—Acts 4:1-3, 8-21; 5:31.

Threatened and then released, the apostles met with their brothers. They knew the Christian congregation faced grave danger. To go on could mean persecution, imprisonment, even death. But the truth had to be made known; people must learn how God had opened up the way for life. Few and weak in themselves, opposed by powerful and numerous enemies, they laid the whole matter before God in prayer. They prayed that he, the God who foretold all these things, would now also act in their behalf. They made no request to be excused from making known the good news, no petition that he eliminate the danger or even that they might come through the trial unscathed. Rather, they prayed that they might speak out his word with the boldness this message deserved, with a confidence befitting servants who spoke the words of the Sovereign God, Maker of heaven and earth. Jehovah God answered their prayer beyond question.​—Acts 4:23-31.

He will answer our prayers today and we should draw courage now from the way that trust in God and in the power of his holy spirit was rewarded then. Like another faithful Christian, Paul, let us all say: “For I am not ashamed of the good news; it is, in fact, God’s power for salvation to everyone having faith.”​—Rom. 1:16.