Jehovah's Witnesses - Global Petition: Reform Unbiblical Policies and Bureaucracies

• Names will be changed for your protection!

Protection of Data and Privacy for Anonymous Voters

In compliance with U.S. privacy laws, including the California Consumer Privacy Act (CCPA) and the General Data Protection Regulation (GDPR), we strictly uphold the privacy rights of all individuals participating in this petition. All votes will be anonymous, and any personal information provided will not be shared, accessed, or disclosed to third parties without explicit consent. These legal protections ensure that participants' right to free expression is exercised without the risk of exposure or retaliation.

By voting, you are protected by these laws, ensuring confidentiality and safeguarding against misuse of your information!


Everyone who votes on this online petition is protected by the General Data Protection Law (or applicable international equivalent), which ensures that your personal information is treated securely, confidentially and respectfully. Any attempt to retaliate or investigate voter data by part of the Watch Tower Bible and Tract Society of Pennsylvania is expressly prohibited and will not be tolerated, ensuring that each participant can exercise their right to expression without fear.

TO THE GOVERNING BODY OF JEHOVAH'S WITNESSES -
WATCH TOWER BIBLE AND TRACT SOCIETY OF PENNSYLVANIA - 11/2024

RECIPIENT'S: Jacob Rumph, Jody Jedele, David Splane, Gage Fleegle,
Geoffrey Jackson, Gerrit Lösch, Jeffrey Winder, Kenneth Cook Jr., Mark
Sanderson, Samuel Herd e Stephen Lett.

* If someone else joins the governing body after this date, please feel included in this petition.
______________________________________________
PLEASE , WE EARNESTLY REQUEST THAT YOU READ THE ENTIRE DOCUMENT CAREFULLY, AS EACH POINT ADDRESSED IS OF UTMOST IMPORTANCE FOR REFLECTION AND THE SPIRITUAL WELL-BEING OF EVERYONE.

SUBJECT: International petition by baptized members or former members.

• - Imitate the love, mercy, and manner in which Jehovah God dealt with and treated sinners with serious sins, such as King David and King Manasseh.

• - Imitate the manner in which Jesus dealt with and treated sinners.

• - Disproportionate waiting time after a judicial committee (3 to 5 years).

• All sins have the same uniform waiting time, without evaluating each case and individual.

• - Current rules, policies, and bureaucracy in contrast to S-395_E: Adjustments to Handling Serious Wrongdoing in the Congregation.

• - Young elders to be trained for 1 year before a judicial committee.

• - Regular pioneers with benefits.

• - Change in the form and flexibility in being appointed as a ministerial servant to sign petitions (S-205, A-2, A-19 and A-8 after a judicial committee).

• - Rules being changed by the governing body without analysis and in a hurry, becoming disproportionate and unfair and heavy-handed.

• - Treat all sinners no matter how heavy as love and humanity.

• - Open the doors to all sinners.

• - End of OSTRACISM AND PREJUDICE against all sinners.

• - End of hatred against apostates or any sinner.

• - Just because a person made a suggestion or criticized something does not mean that he is a "rebel".

______________________________________________

The suggestions presented in this document are realistic and can be easily implemented without negatively impacting the organizational structure.
The adaptations recommended here do not require profound or complex changes ; on the contrary, they are simple adjustments that can be made immediately and that would bring significant benefits to the spiritual and emotional well-being of members.

These proposals are designed to integrate harmoniously with existing processes, improving the experience of all without compromising the essence or values of the organization. Changing some internal policies and streamlining bureaucratic procedures is not only feasible, but also aligns the organizational structure with the fundamental principles of fairness, empathy, and mutual support.

We believe that these changes will be successful, as they represent a necessary and positive step forward that will strengthen unity and promote a more inclusive environment. By embracing these suggestions, the organization will not only preserve its spiritual foundation, but will also demonstrate flexibility and sensitivity to the needs of its members, a reflection of its commitment to bringing people closer to a healthy and lasting relationship with God.

This petition is an urgent and necessary attempt to bring to the attention of the Governing Body critical issues that affect the spiritual and emotional lives of members. This is a first attempt to open a dialogue and propose meaningful changes, but if there is no response or concrete action, we will seek other resources. Each day of waiting without corrective measures contributes to more cases of injustice, reinforces prejudice, and perpetuates ostracism.

The rules and policies in place, some of which are outdated, affect the health and well-being of the organization’s members. Many are becoming emotionally and physically ill due to the weight of regulations that promote social isolation and inflexible judgments, leading to spiritual exhaustion and a distancing from the principles of love and compassion.

The urgency to reform these policies is undeniable, as each day of delay results in more harm.

The needs of members cannot be viewed solely through the perspective of those in positions of authority and privilege, but rather from a full understanding of the reality experienced at the base of the organization. This petition appeals to a sense of justice and empathy and represents a genuine demand for practical changes that align current procedures with the fundamental teachings of love, forgiveness and acceptance that characterize true faith.

Imagine we have a coin. On one side, you see “heads,” and on the other side, I see “tails.” Neither of us is wrong; we are simply viewing the same coin from different perspectives. This example illustrates how different experiences and viewpoints can both be valid, even when they seem to contradict one another .

Applying this idea to the situation of members and the Governing Body of Jehovah’s Witnesses: Members at different levels of the organization may have very different experiences. The Governing Body, often surrounded by privilege and in a comfortable position, may not feel directly the weight of certain rules that, for many members, are difficult to bear. However, this perspective of members—who face the demands and restrictions of everyday life—is a legitimate and essential viewpoint for understanding the reality of the organization.

The petition that presents these concerns provides a more complete view of the real needs and challenges of members. Rules and policies viewed from this perspective show how they affect individuals at the grassroots, fostering a more compassionate and practical understanding.
Seeing from this perspective allows for a more complete and empathetic assessment of the situation, recognizing that, just like the coin metaphor, it is necessary to look at both sides to arrive at a truly balanced, loving, and merciful view with equity and justice.

_________________________________________________

The complexity and strictness of the rules among Jehovah’s Witnesses sometimes seem to echo the ancient Code of Hammurabi—a set of laws that, while serving to structure society, imposed severe restrictions and punishments to ensure obedience. Like Hammurabi’s laws, the organizational guidelines of the Jehovah’s Witness community can sometimes become rigid obstacles that complicate the lives of members and divert many from the spiritual goal of drawing closer to God.

Rather than providing a path to simple worship and a life of faith, the detailed rules about behavior, assignments, and even how to deal with mistakes and regrets can create an environment where fear of punishment outweighs encouragement for genuine transformation. By becoming so bureaucratic and precise, the guidelines often leave no room for compassion or consideration of individual nuances—just as Hammurabi’s laws were often harsh and inflexible.

This excessive burden of rules can have the opposite effect of discouraging the sincere practice of faith. People seeking to reconnect with spirituality and community may feel discouraged when they encounter a system of rules that seems to evaluate every aspect of their life and behavior.

This type of rigorous structure does not always bring real benefits to the spiritual life and can even leave some feeling oppressed, helpless, or alienated from God, which is far from the intention of a religion that should promote love, forgiveness, and connection with the divine.

This legalistic system within a religious organization can thus distance people from an authentic spiritual experience, turning the journey of faith into an arduous and demanding process.
____________________________________________________


To reinforce the importance of reevaluating policies and guidelines within the organization of Jehovah’s Witnesses, the Governing Body should consider that the work performed is entirely voluntary and of immeasurable value, and that the focus should be on people.

Without dedicated people, religion has no strength or continuity.

• Questions About Updating Shepherd the Flock of God (sfl_E)

The elders’ book, known as Shepherd the Flock of God, is largely out of date, with its guidelines written decades ago and showing visible gaps in relation to current challenges and changes.

• How long has it been since it was comprehensively revised?

It appears that the policies and guidelines contained therein often contradict more recent practices and clash with the way cases are handled today, especially with regard to the treatment of sinners, procedures for appointments, and the appreciation of regular pioneers. The following issues highlight gaps and contradictions that affect the organization’s internal functioning and fairness:

• Contradictions and Discriminatory Burdens

Many of the rules at Shepherd the Flock of God are applied in a heavy and disproportionate manner, imposing extra burdens on some brothers in specific situations, while others who are new to the faith may be treated more lightly or with less stringent rules and policies. For brothers with decades of baptism and service, these burdens may seem punitive and discouraging, especially considering that they have dedicated years of their lives to serving Jehovah.

• Lack of Benefits and Advantages for Regular Pioneers

A key issue is the distinction—or lack thereof—of being a regular pioneer. When there are no clear advantages or benefits for a regular pioneer, the incentive to maintain this commitment diminishes. A regular pioneer invests substantial time and resources, and recognizing this effort is essential to advancing his or her work. Otherwise, the commitment becomes almost indistinguishable from that of a regular publisher, offering no additional distinction or recognition.

• Contradictions in the Treatment of Sinners and Reintegration

The approach to sinners and reintegration has undergone significant changes, but many of the old rules in the elders’ book remain rigid, bureaucratic, and in some cases, even contradictory. Shepherd the Flock of God’s rules still maintain guidelines that seem to lengthen the process and make reintegration more difficult, which can discourage and alienate brothers who are sincerely seeking redemption. The Bible shows the example of Jesus, who came to help and save sinners (Luke 19:10), and the body of elders could follow suit with more compassionate and updated guidelines.

• Bureaucratic Requirements and Processes

Many of the procedures outlined in the elders’ book appear to be merely bureaucratic, with no clear biblical basis. For example, the waiting period imposed on appointments after a judicial committee—which can range from 3 to 5 years—is a procedure that in no way reflects the spirit of biblical forgiveness and mercy. These criteria discourage sincere brothers who may be ready and eager to serve, but are hindered by rules that favor bureaucratic structure over Christian practice.

• Loss of Current Affairs and Need for Total Reform

In a rapidly changing world, the organization also needs to adapt its practices to be current and relevant. Guidelines that date back decades no longer effectively meet current spiritual and organizational needs. Therefore, the Governing Body should consider completely rewriting Shepherd the Flock of God so that it reflects biblical principles, meets the reality of the brothers, and eliminates contradictions. We are in a new era, and the sheep need to be cared for with justice, love, and wisdom, following the example of Jesus, who condemned the excessive and heavy-handed application of the law by the Pharisees (Matthew 23:4).
Therefore, updating the rules and policies of the elders’ book is not just a practical necessity; it is a matter of strengthening Christian love and justice within the congregation. It is urgent!

Clear, objective policies that are consistent with the reality and spiritual progress of the brothers can create an environment where zeal and service to Jehovah are continually encouraged and valued. Finally, keeping guidelines in tune with the Bible’s spirit and pastoral care helps to draw people closer to God and build a united and caring congregation, where each member feels valued and motivated to continue in service.

The rules should be based on the Bible and imitate Jehovah’s way of dealing with sinful and imperfect human beings.


Currently, the rules, policies, and bureaucracy of Jehovah’s Witnesses (Watch Tower Bible and Tract Society) are NOT based on the Bible!
____________________________________________________

Jehovah, as the sovereign of the universe, has repeatedly demonstrated in His Word a remarkable quality: He listens to suggestions and is willing to consider different viewpoints. An example of this can be seen in the story of Sodom and Gomorrah, when Jehovah, after revealing His decision to destroy those cities, listened to Abraham’s intercession. Abraham boldly presented suggestions to Jehovah, asking that He spare the cities if there were a fair number of righteous people in them (Genesis 18:23-33).

Jehovah patiently and willingly responded in the affirmative, demonstrating that although He is sovereign, He is attentive to the pleas and considerations of His faithful servants.

Another example that highlights Jehovah’s willingness to listen and even change His mind comes from Jeremiah 26:3. Some translations indicate that Jehovah would “repent” of the planned punishment, which could suggest that He made a mistake. However, the original Hebrew word can be translated as a “change of heart” or “change of mind.” This shows us that, depending on the reaction of the people or the circumstances, Jehovah can adjust His decisions, not because He is flawed, but because of His mercy and patience. One scholar explains that “a change in man’s attitude leads to a change in God’s judgment.” This concept reveals Jehovah’s willingness to extend grace and to reconsider if it is for the good of His servants.

Furthermore, we see a similar attitude in Jesus, who followed Jehovah’s example. When the people of Israel worshiped the golden calf, Jehovah initially decided to punish the people with death. However, Moses humbly and fervently interceded on Israel’s behalf, and Jehovah, in His mercy, reconsidered His decision (Exodus 32:7-14). This example of Jehovah and Jesus highlights that, even though they were perfect, they were both willing to change their minds when the situation called for compassion and the change was beneficial.


Now, if Jehovah, being perfect and full of mercy, is able to listen to suggestions and even modify His decisions based on the situation and the pleas of His servants, does this not lead us to reflect deeply on the leadership of Jehovah’s Witnesses?  

If Jehovah, the sovereign of the universe, can change His mind because He is merciful and patient, are the members of the Governing Body, who are imperfect humans, willing to change their decisions when they prove harmful or when the congregation cries out for change?

If Jehovah listens, is patient, and is willing to change, how can we justify a leadership that does not listen to suggestions or revise its decisions, especially when they deeply affect the members of the congregation?

Are they placing themselves above Jehovah by not listening to suggestions or being willing to revise their decisions?

Does their lack of humility in acknowledging that they can make mistakes and need to make adjustments reflect an attitude of superiority that contradicts the principles that Jehovah and Jesus exemplified?

After all, if humility and a willingness to reconsider are required of all, including leaders, how can we expect positive changes to occur if the leadership refuses to listen?

Humility, patience, and a willingness to change are godly qualities that are essential in a relationship with Jehovah. If the leadership is unwilling to listen, will this not be a hindrance to the spiritual well-being of all members?

Jehovah has always been and continues to be patient with us, His imperfect servants.
Can the leadership of Jehovah’s Witnesses learn from the example of Jehovah and Jesus and demonstrate greater humility, patience, and a willingness to change when necessary?
____________________________________________________

Two (2) immediate benefits will arise from the removal of the 3 to 5-year waiting policy for the restoration of privileges:

1. Clear demonstration of Jehovah's love and mercy: Just as the student who abandons sinful practices before baptism is quickly forgiven and blessed by Jehovah, the same mercy will be evident in the cases of publishers who, upon sincerely repenting, will also have the opportunity to be restored. This will reflect the principle of James 2:13, which reminds us that "mercy triumphs over judgment." The organization will demonstrate to the world that it is guided by the spirit of Jehovah's compassion, promoting an environment of healing and welcome.

2. Immediate increase in the workforce within the congregations: By eliminating the rules that prolong the waiting time for the recommendation of ministerial servants, as well as petitions A-8 and A-19, the organization will allow more brothers, already having received Jehovah's forgiveness, to be ready to take on responsibilities within the congregation. This will result in more available workers for sacred service, strengthening the congregations and helping to spread Jehovah's Kingdom more effectively. This adjustment will benefit both the organization and the brothers, promoting unity and efficiency.

Let's analyze two kings from ancient Israel who held positions of authority and leadership among the people of Jehovah and how Jehovah dealt with their actions. These examples can help us reflect on the approach that the organization takes regarding the waiting period imposed on repentant publishers.

•  King David: David committed serious sins — murder and adultery. What did Jehovah expect from him? Genuine repentance and humility. And David indeed demonstrated this. However, the interesting thing is that, even after these serious sins, Jehovah did not remove David from his position as king. Just as the Governing Body fears that the rapid restoration of repentant brothers may impact how the organization is viewed, people at that time might have wondered, "How is it possible that a king, after committing such acts, continues to govern Israel?"

Nevertheless, Jehovah did not impose a waiting period of 3 to 5 years for David to be removed from his responsibilities. Jehovah observed David's immediate repentance, and instead of removing him, used that experience to inspire the Psalms that we use today for spiritual guidance.


The point is that, if the fear is about how people will view the organization, David's example teaches us that Jehovah's immediate judgment and forgiveness are more important than any public perception. People saw Jehovah's just judgment, and no one questioned whether David should have been removed as king or whether he should go through a long waiting period before being restored.

• King Manasseh: Manasseh, another king, committed even more horrendous sins than many publishers do today. He promoted idolatry, practiced sorcery, and even sacrificed his own children. However, just like David, Manasseh demonstrated repentance, and Jehovah, in His mercy, forgave him. Again, there was no waiting period of 3 to 5 years for him to be restored to his position. Jehovah accepted Manasseh's sincere repentance and placed him back in a position of leadership. This teaches us that Jehovah's act of forgiving is not tied to a bureaucratic time frame, but to the condition of the person's heart. The relationship between Jehovah and the one who sins is based on genuine repentance and the willingness to correct the wrong.

These biblical examples show us that Jehovah, when dealing with serious sins, focused on immediate repentance and sincere willingness to change. He did not impose long waiting periods, even when the sinners were in positions of great responsibility. The concern for the organization’s image should be secondary to the application of the mercy and forgiveness that Jehovah has always demonstrated. If Jehovah, who is just and perfect, saw David's and Manasseh's repentance and restored them promptly, why impose such long waiting periods on brothers who have already demonstrated their genuine repentance?

The example of these two kings makes us think: true restoration and Jehovah's confidence do not lie in a waiting period but in the spiritual condition of the individual. If the concern is with how people will view the congregation, let us remember that the people of Israel saw Jehovah's immediate forgiveness of David and Manasseh, and that did not bring doubts but rather respect for divine justice. Immediate restoration, based on genuine repentance, is the true reflection of Jehovah's mercy

Restoring trust: By allowing brothers to return to service quickly, the organization demonstrates that it values sincere repentance and the desire for change, restoring trust among congregation members.
Reducing stigma: The elimination of long waiting periods will help reduce the stigma associated with past mistakes, allowing brothers to feel welcomed and valued, regardless of their shortcomings.

Healing environment: This change will foster a healing and spiritual growth environment, where brothers can support one another in their faith journeys.
Example of mercy: By practicing a more merciful approach, the organization will reflect the character of Jehovah and Jesus, becoming a living example of forgiveness and compassion in the community.


Strengthening the congregation: With more brothers willing to serve, the congregation will become stronger and more united, facilitating spiritual growth and the expansion of Jehovah's work
These benefits demonstrate that the reformulation of the rules is not just an administrative change, but a crucial step to ensure that the congregation operates in a healthy, welcoming, and spiritually enriching manner
for all its members.

The rule and bureaucracy imposed by the organization of a 3 to 5-year waiting period is, in practice, like closing the doors on its own members. This policy freezes brothers and sisters in time, blocking their spiritual progress and preventing them from fully contributing to Jehovah’s work.

What should be a time of restoration and healing often turns into a period of stagnation and frustration. Worse still, in some cases, this rule is used as a tool of control in the hands of certain elders, who end up holding back sincere brothers who wish to serve, contributing to an atmosphere of discouragement and despair.

This situation is directly harming those who, with genuine repentance and a sincere desire, want to move forward and return to working zealously in sacred service. The need to re-evaluate and change this policy is urgent so that the organization can fully reflect the spirit of love, mercy, and compassion that Jehovah expects from His people.

Let’s begin with the comparison of a student who, before baptism, was involved in sinful practices such as fornication. Upon deciding to repent and be baptized, this student is quickly integrated into the congregation
and, within just one year, can be recommended to serve as a ministerial servant.

People see this as a clear demonstration of Jehovah’s mercy, who forgives and restores, reflecting the spirit of Matthew 9:13, where Jesus
says: “I desire mercy, not sacrifice.” Baptism marks this individual’s spiritual restoration, and the congregation embraces him as a brother who has overcome his past mistakes and is now considered trustworthy.

Now, let’s compare this with the treatment given to a baptized brother who commits a mistake. This brother, often with years of faithful service, genuinely repents of his sin. However, he is forced to wait 3 to 5 years before being considered for any congregational appointment, even though his repentance is sincere and recognized by the elders.

The problem here is not just the length of the waiting period, but the message this conveys. Why is it that when a newly baptized student is restored within just one year, a brother with a history of service and dedication must wait much longer, even after demonstrating genuine repentance?

The discrepancy between the treatment of a newly baptized student and a baptized brother who has sinned is clear.

If the quick restoration of a student who sinned before baptism is celebrated as an act of Jehovah’s mercy, why is the same principle not applied to baptized brothers?

The new guidance on disfellowshipping, which seeks to bring the sinner to repentance rather than simply punish, seems to be at odds with the 3 to 5- year waiting policy. The new guidelines emphasize the importance of reaching the person’s heart and leading them to repentance, rather than imposing a prolonged period of punishment.

Additionally, there’s the issue that in cases of reproof, no report is currently sent to Bethel, and oftentimes, there isn’t even an announcement made to the congregation. This already demonstrates a more compassionate approach, focusing on the spiritual restoration of the individual. If this compassion can be extended to a brother who is being reproved, why can’t it be applied to a brother who has sincerely repented and wishes to serve Jehovah again as quickly as possible?

Complex cases , such as serious crimes, child abuse, and adultery, naturally have a different impact both within and outside the congregation. These sins bring consequences that often require additional protective measures for the congregation and the general public.

However, sins like sexting, for example, do not have the same social impact and do not justify a prolonged waiting period of 3 to 5 years, especially when compared to pre-baptism sins such as fornication, which, once abandoned, allow a student to be baptized and quickly designated for congregational responsibilities.

What we see, therefore, is an inconsistency in the organization's internal rules . The policy of waiting 3 to 5 years has no clear biblical foundation, and in many cases, it reveals itself as a bureaucratic measure that harms brothers rather than helping them recover spiritually. True spiritual restoration should be based on genuine repentance and spiritual progress, not on an arbitrary fixed timeframe. If the Governing Body's intention is to protect the congregation and foster an atmosphere of forgiveness and healing, eliminating this policy would be an important step toward aligning the organization’s practices with the principles of mercy that
Jesus taught.


Perhaps the Governing Body sees the waiting period as a means of control or maintaining order, but in reality, this is leading to fear, anxiety, and discouragement among brothers. By comparing the treatment of a newly
baptized student with that of a brother who made a mistake, it becomes clear that the waiting policy is inconsistent.

The student, after just one year, can be elevated to a position of responsibility, while the repentant brother is forced to wait many years, even after demonstrating a genuine change of heart.
Jesus Christ strongly criticized the religious leaders of his day for creating rules and traditions that made it difficult for people to reach God.

He called them “blind guides” who “tied heavy burdens” on the shoulders of others, burdens they themselves did not carry (Matthew 23:4). Jesus not only spoke out against such practices, but also defended the principle that love and mercy should prevail over the imposition of unnecessary rules. He welcomed those who, despite their shortcomings, sought to draw closer to God, showing that compassion and forgiveness are central to a true relationship with the Creator.

However, in the congregations of Jehovah’s Witnesses today (Watch Tower Bible and Tract Society) , we see how many rigid policies, bureaucracies, and practices have negatively affected millions of people around the world. Such guidelines daily become barriers between individuals and their spirituality, causing feelings of ostracism, exclusion, worthlessness, frustration, disappointment, inferiority, and prolonging the suffering of those who sincerely desire to be reconciled with the community and with God.

These human rules, rather than being rooted in Scripture, reflect human interpretations and internal bureaucracies that can drive people away rather than attract them. Now is the time to reevaluate such practices. We must ask whether these policies reflect the spirit of compassion and acceptance that Jesus taught. Are they still appropriate for today’s reality, or have they become “burdens” that Jesus would condemn? It is essential to recognize that there is an urgent need for change that promotes unity and empathy within congregations, and that moves away from judgment and prejudice, replacing them with understanding and encouragement for restoration.

We therefore urge all members of the community, including leaders and those with organizational responsibilities, to reconsider the practical effects of these policies. This is an opportunity to return to the simplicity and love taught by Jesus, focusing on practices that welcome, heal, and inspire.


Will the Governing Body view a global call for change as rebellion or as a sincere call for reflection?

Have any members of the Governing Body personally experienced the weight of these rules in their own lives?

Have these policies ever impacted the families of any of the leaders, so that they could truly understand the suffering and limitations these rules can cause?

Do such strict guidelines reflect the spirit of mercy and forgiveness that Jesus demonstrated?

If Jesus were among us today, would He support these practices, or would He encourage us to reevaluate their application with compassion and empathy?

Are these policies based on clear, straightforward principles from the Bible or on human interpretations that have over time become traditions?

Do these rules truly strengthen unity and love among brothers, or have they in practice created division, prejudice, and suffering?

When the congregation calls for change, are they demonstrating a spirit of insubordination or simply expressing a legitimate need to live a spirituality that is more in harmony with the love and forgiveness taught by Jesus?

How many people have been alienated or deeply hurt because of the strict enforcement of policies that have no clear biblical basis?

How would the Governing Body respond if it could see firsthand the emotional, psychological, and spiritual impact of these policies on the lives of those seeking reconciliation?

These questions are not intended to challenge authority, but rather to open a space for compassionate and honest analysis that takes into account the feelings, experiences, and real impact of these policies on those in the congregation.

Laws and rules made by men who have not been through them cannot fully capture the devastating effect they have on a person.
___________________________________________________________
"SHEPHERD THE FLOCKOF GOD" - CHAPTER 8 - Appointment and Deletion of Elders and Ministerial Servants: CONSIDERING SCRIPTURAL

QUALIFICATIONS (?)

• "Before meeting to consider recommending brothers as ministerial servants or elders, each elder should personally review the inspired qualifications found at 1 Timothy 3:1-13; Titus 1:5-9; James 3:17, 18; and 1 Peter 5:2, 3. Helpful comments on the Scriptural qualifications can be found in chapters 5 and 6 of the Organized book."

• 1-A ** A brother appointed as a ministerial servant must have been baptized at least one year. ( 1 year)

• "2. After the meeting is opened with prayer, the Scriptural requirements should be read aloud from the Bible. Although no one could measure up perfectly to these requirements, the brother being considered should measure up to a reasonable degree, not significantly lacking in any one of the requirements. The circuit overseer relies on your good judgment and spiritual discernment in this matter."

• "CAUTIONS BEFORE RECOMMENDING CERTAIN BROTHERS"
• "6. Elders should make sure they have full and complete information regarding the brothers they intend to recommend to the circuit overseer, especially those in the following circumstances."

• "7. Previously Reproved, Disfellowshipped, or Disassociated: If he was reproved within the past three years or reinstated within the past five years, please provide the circuit overseer with the following information: What was the offense? In a case of reproof, did the judicial committee make an announcement? In a case of disfellowshipping or disassociation, what is the date of reinstatement? When were the last restrictions lifted? Are you aware of his having been reproved, disfellowshipped, or disassociated on any other occasions? What convinces you that he has lived down his past wrongdoing and that others now view him as a good example? If the wrongdoing took place in another congregation, how would that congregation view his appointment? Recommending him prematurely could minimize the seriousness of wrongdoing in his own eyes and in the eyes of others. It could also disturb those who still have his wrongdoing fresh in their memories."

• "Point 1-a says: "A man may only be designated after 1 year of baptism."

"Let's think about a hypothetical situation. This "man" who has now been baptized, a few months ago, practiced sin for years or decades. For example, he sometimes committed fornication for years or smoked or committed adultery or had any habit (for years) and within 1 year he is designated as a ministerial servant."

• "Now, what if a brother who was baptized 5, 10, 15 or 20 years ago commits a serious sin, according to points 6 and 7, he will wait 3 to 5 years."

• "7: "Recommending him prematurely could minimize the seriousness of wrongdoing in his own eyes and in the eyes of others. It could also disturb those who still have his wrongdoing fresh in their memories."

The rule that “a man may be appointed only after one year of baptism” among Jehovah’s Witnesses is based on the biblical guideline that a man in a position of spiritual authority “should not be a recent convert” (1 Timothy 3:6). This principle is intended to ensure that a person has time to develop a solid foundation of faith and understanding before assuming additional responsibilities in the congregation. Therefore, the minimum period of one year after baptism is not an arbitrary or recent requirement but is based on this biblical teaching.

This framework is established so that an individual can demonstrate his commitment and spiritual maturity. Thus, once he has completed this period of preparation and maturation, he would be eligible for appointments such as ministerial servant, provided that his conduct and example are in line with spiritual requirements.

Furthermore, the suggestions presented in this global petition are not based on a recent period after a sin but are based on principles of maturity and evidence of recovery. Current organizational policies often contradict other established policies, resulting in inconsistencies and practical challenges. For example, while biblical guidance suggests a time of spiritual development for growth and preparation, many of the waiting guidelines for service assignments end up imposing extended periods that are not in harmony with the needs for spiritual support and balance within the congregation.

These recommendations, therefore, aim to harmonize waiting time with biblical principles of restoration and encouragement so that all can contribute positively without unnecessary restrictions once they have demonstrated clear evidence of spiritual zeal and commitment.


Applying a uniform waiting period to all sins, without taking into account the particularities of each case, is a practice that contradicts individual needs and the new flexible guidelines that seek to better align with biblical principles. Imposing a fixed period of 3 to 5 years for restoration of privileges, regardless of the nature and circumstances of the sin, ignores the differences in each person’s experience and level of repentance. This creates an approach that does not distinguish between what could be minor sins, sins of weakness, and more serious sins that involve harmful patterns of behavior.

This uniform treatment often results in injustices, by failing to consider that each person is unique and that Jehovah sees each person’s heart and repentance in a unique way. In many cases, a standard waiting period can hinder the spiritual progress of someone who has already shown genuine change and restoration but who must wait for a fixed and rigid time frame to be met. This type of rule, which does not adapt to the nuances and complexity of each situation, can also create an atmosphere of discouragement, making the path to restoration more difficult than it needs to be.

This practice contradicts new guidelines that emphasize a more personalized and compassionate approach, recognizing that situations vary and that spiritual judgment must be careful and individualized. By applying a one-size-fits-all approach, the organization risks disregarding the principle of mercy that Jesus demonstrated, where he always considered the sincerity of repentance and the willingness of the sinner to change his or her ways. Thus, making restoration timelines flexible and adaptable would allow each case to be treated fairly and in a spirit of mercy and compassion.

Implementing a more personalized approach would strengthen members’ trust in the organization, reflecting the true purpose of Christian discipline: to aid in spiritual restoration, not inflexible punishment.
_____________________________________________________________

PROPOSAL, SUGGESTION and EXCLUSION OF QUESTIONS:

What was his sin?
Counterargument: A brother’s specific sin should be handled privately and compassionately, respecting his dignity. Bringing up the details of the sin to a circuit overseer can contribute to stigmatization and not promote the brother’s true restoration, which should be based on forgiveness, not ongoing judgment.

If he was rebuked, was this announced to the congregation?
Counterargument: The issue of announcing a rebuke to the congregation is often unnecessary, as it can do more harm than good. When a brother is rebuked in private, it already demonstrates his effort to maintain privacy and dignity, and announcing it publicly can harm his emotional and spiritual recovery. Privacy should always be preserved to protect the person from public humiliation.

If he was disfellowshipped or disassociated, on what date was he reinstated?
Counterargument: The date of reinstatement should not be an issue that needs to be constantly revisited, because the focus of restoration is genuine repentance and transformation, not the amount of time that has passed. Insisting on a specific date can obscure the true process of restoration, which should be individualized and focused on what is most important: inner change.

When were the restrictions last lifted?
Counterargument: Removing restrictions should be based on genuine spiritual progress and recovery, not a rigid time frame. The focus should be on current behavior and ongoing repentance, not on the history of past restrictions, which could create a cycle of mistrust rather than restoration.

Had he previously been reproved, disfellowshipped, or disassociated himself?
Emphasizing the history of previous reproofs and disfellowshipping can be a hindrance to restoration. What should be considered is the brother’s present spiritual condition, his sincerity in repentance, and his willingness to continue serving Jehovah. An individual’s past should not be constantly relived unless it directly impacts his recovery and the confidence of the congregation, but with the loving guidance of the leadership.


Jehovah Forgets Forgiveness, So the Organization Should Forget the Individual’s Sin and History:
The Bible teaches us that when Jehovah forgives someone, He erases the sin from memory. At Isaiah 43:25, Jehovah states: “I, even I, am the One blotting out their transgressions for My own sake, and their sins I do not remember.” Likewise, when a person genuinely repents and seeks Jehovah’s forgiveness, the history of sin should not be a continuing obstacle to forgiveness and restoration within the congregation. The organization should act in accordance with Jehovah’s attitude, offering the brother the opportunity to start over without his past being constantly recalled and used against him.


Everyone sins continually, we are imperfect, and these questions can lead to ostracism and prejudice:
The Bible is clear in stating that we all sin and are imperfect. At Romans 3:23, we read: “For all have sinned and fall short of the glory of God.” This means that, just like everyone else, those who have been through judicial committees, no matter how many mistakes they have made, are still flawed human beings who need love, patience, and help to restore themselves spiritually.

Asking about repeated mistakes can lead to prejudice and ostracism, which can prevent the brother from continuing to serve Jehovah with joy and hope. Jesus came to help sinners, not to condemn them, and He has always been willing to restore those who sincerely repent (Matthew 9:13; Luke 19:10).
These two points, combined with the need to show the same mercy and patience that Jehovah and Jesus demonstrated, can be used to invalidate the question about a person’s record of past reproof.

The focus should be on a person’s willingness to serve Jehovah in a sincere and repentant manner, not on a person’s past failures. Thus, a question that requires such ongoing consideration of one’s record is not consistent with the way in which mercy and forgiveness should be applied within the congregation.

What convinces you that he has regained his good reputation and that people now see him as a good example?

Counterargument: The idea of a “good reputation” and being seen as a good example is subjective and can be distorted based on past prejudices. The true evaluation of a brother’s progress should be based on his current behavior, sincerity of repentance, and continued effort to live according to biblical principles. Rather than relying on a “good reputation,” the congregation should rely on the brother’s sincere and continued behavior.


If the sin occurred in another congregation, how would the brothers in that congregation react if he were appointed?
Counterargument: A brother’s judgment should be focused on the present and not on hypothetical reactions from other congregations. People have the right to change, and the current congregation should evaluate the situation based on how the person has demonstrated repentance and transformation, not on the reaction of brothers in other congregations. Trust is built in the new congregation, and the possibility of a new beginning should be supported.

You should not be hasty in recommending a brother in this situation. This may cause him and others to take their sin less seriously.
Counterargument: Prolonging the wait for restoration may send the wrong message that Jehovah’s mercy and forgiveness are not enough. Genuine repentance must be acknowledged, and delaying restoration too much may cause frustration and discouragement in the brother rather than helping him to feel reintegrated and encouraged in his spiritual journey.

The issue of how people who have been on judicial committees within Jehovah’s organization should be treated and the need to give more consideration to genuine repentance, without prolonging the delay in a punitive manner, is extremely relevant and should be addressed based on the Scriptures and the example of mercy of Jehovah and Jesus.


1. Repentance and Jehovah’s Mercy:
The Bible shows that Jehovah forgives our sins completely when we sincerely repent, and He no longer remembers the sins that have been forgiven. At Isaiah 43:25, Jehovah says: “I, even I, am He who blots out your transgressions for My own sake, and I will not remember your sins.”

This verse emphasizes that Jehovah not only forgives but also forgets sin, so if He, being perfect, chooses not to remember wrongdoing, why should the organization insist on such a lengthy history of sins in order to restore a faithful servant? Genuine repentance should be acknowledged and celebrated, not put on a prolonged hold, as if Jehovah’s forgiveness were insufficient.


2. Human Imperfection and the Need for Mercy:
The Bible also recognizes that we are all imperfect and continually sin. At 1 John 1:8, we read: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” When a person makes a mistake, they demonstrate human weakness, but they repent from the heart. It is more important to acknowledge this repentance than to watch how long someone has “paid” for a mistake. The focus should be on the person’s efforts to return to purity, not on past failures. This attitude of mercy is not only biblical, but also in keeping with the way Jehovah and Jesus dealt with sinners.


3. Jesus’ Attitude Toward Repentance:
Jesus set us an example of how to treat repentant sinners. When he forgave the adulterous woman (John 8:3-11), he did not condemn her, but encouraged her to sin no more. He did not ask her to be observed for years to ensure that her repentance was genuine; he simply forgave him, offering him another chance. This teaches us that the response to repentance should be immediate and full of mercy, reflecting Jehovah’s forgiveness.


4. The Impact of Ostracism and Prejudice:
Furthermore, prolonging the wait for restoration and persisting in questioning repentance can result in a cycle of ostracism and prejudice. Imagine a publisher who, for various reasons, is the target of prejudice on the part of certain elders. These elders, perhaps out of jealousy, envy, or even misunderstanding, may keep this brother on the fringes of the congregation, not offering him the opportunity to serve again. This is especially true if the history of judicial committees becomes a reason to stigmatize the brother rather than treating him with compassion and encouragement.
Such behavior is not in harmony with the Bible’s principles of forgiveness, reconciliation, and love. More importantly, it violates the principle that we are all imperfect and should work together in a spirit of humility. In fact, in Matthew 7:1-5, Jesus warns against judging others, saying, “Why do you look at the speck of sawdust in your brother’s eye, but do not notice the plank in your own eye?"

5. The Need to Rethink Questions:
In the context of the new guidelines, where cases are not to be announced to the congregation, it is important to question the relevance of the question about the congregation’s reaction to the brother’s return. As mentioned, the question of “how would the brothers in that congregation react?” becomes obsolete, since with the new guidelines, the congregation no longer needs to be informed of certain cases. Furthermore, the question seems to assume that everyone will have a negative view of the brother, ignoring the fact that many may be more concerned with the person’s restoration than with their punishment. This can create an environment of fear and distrust, rather than one of love and support.

In short, this question makes no sense in light of the biblical principles of forgiveness, mercy, and love. Not only does it perpetuate ostracism and prejudice, but it also fails to recognize that we are all imperfect and in need of mercy. If Jehovah can forgive and forget, and if Jesus demonstrated the importance of immediate forgiveness, why insist on a prolonged period of waiting?

Genuine repentance should be the criterion, not the duration of a sin that has already been forgiven.

Therefore, this question needs to be REMOVED, for it runs counter to the spirit of mercy that Jesus taught us.
_______________________________________________________

What is clear to all is that the Governing Body, in its quest to adapt to the needs of a growing organization, has made hasty decisions to deal with the demands of young people and volunteers, and this is evident in several changes in the organization’s policies. Recently, the age for appointments as elders was lowered, allowing young people as young as 20 to be appointed to such positions. However, this change raises important questions about the maturity and experience required to assume the responsibility of caring for Jehovah’s sheep.

Hasty Decisions
The lowering of the age for appointment of elders reflects the urgent need for new volunteers to fill leadership roles. However, this decision appears to have been made in a hasty manner, without fully considering the implications of this change in terms of both the spiritual and emotional preparation of young people. The apostle Paul, when speaking about the qualifications of elders, says at 1 Timothy 3:6 that “not a newly converted man, for fear that he might get puffed up with pride and fall into the judgment passed on the Devil.” This shows that life experience and spiritual maturity are essential for someone who holds a leadership position in the congregation.


The Immaturity of Young Men Who Are Appointed
It is important to reflect on the fact that a 20-year-old does not even have the experience necessary to get married, let alone to lead the congregation spiritually.

In 1 Corinthians 13:11, Paul says, "When I was a child, I used to speak as a child, to think as a child, to reason as a child; but now that I have become a man, I have done away with the traits of a child." This reminds us that emotional maturity and life experience are essential to dealing with the complex situations that arise in the life of an elder, such as leading judicial committees, counseling members of the congregation, and dealing with difficult and sensitive issues.

Precedents and Required Training
It is important to consider the precedent set by the G-8 application guidelines, which require that candidates have at least two years of service as a regular pioneer, in addition to serving as ministerial servants and as elders, in order to be appointed as Kingdom evangelizers. This demonstrates the need for experience and ongoing preparation for positions of responsibility. Similarly, we suggest that a young elder have 1 year of practical service before serving on a judicial committee, which would allow him to gain the experience needed to deal with the complex issues that arise in such committees.


The spiritual and emotional maturity required to deal with Jehovah’s sheep and make important decisions is not something that can be achieved simply by being appointed. Practical experience in the service and formal training are essential to ensure that these young elders are prepared to assume their responsibilities with wisdom and discernment. A year of practical preparation followed by specific training would be a more balanced and prudent approach.


Conclusion:
The Need for Maturity and Experience
Therefore, while the Governing Body has made adjustments to the requirements for appointing elders, it is essential to recognize that maturity and experience are crucial to the successful performance of the role. Rushing to appoint elders at such a young age can result in leaders who lack the necessary preparation to deal with the complexities of pastoral work and spiritual leadership. Experience gained over the years, whether through years of pioneer service or through spiritual and emotional growth, is an essential requirement to ensure that these elders can guide the congregation wisely and effectively.


Following the trial in Norway, in which new guidelines were implemented on the practice of disfellowshipping, it is clear that many of the current policies have become contradictory, outdated, and therefore in need of urgent reassessment. This situation highlights the importance of reviewing, updating, modifying, or even removing certain rules and bureaucracies that have been established in different contexts. Therefore, quick and effective adjustments are essential to align the guidelines with an approach that is coherent, fair and in tune with the contemporary needs of the members.

• As it says in James 3:1: "Not many of you should become teachers, my brothers, knowing that we will receive heavier judgment."

This highlights the responsibility that comes with the role of an elder and reinforces the need for those who assume such responsibilities to be truly equipped to exercise such a role with wisdom and discernment.

• SUGGESTION AND REFORMULATION OF YOUNG ELDERS:
• A young person may be designated an elder when he is in his early 20s or early 20s. However, he will only be eligible to participate in a judicial committee after 1 year as an elder or after 23 years.

____________________________________________________________

• PROPOSAL FOR PETITION AGES (A-8 and A-19)
• Currently 18 - 35 years old  
• Change to 18 - 45 years old

Jesus began his ministry when he was about 30 years old (Luke 3:23)
Why do Jehovah's Witnesses want to limit it to 35 years with no biblical basis?
_______________________________________________________

The recent change in policy of the Governing Body of Jehovah’s Witnesses regarding the elimination of preaching reports for regular publishers raises important questions about the benefits of being a regular pioneer. (S-205)


Previously, regular pioneer status conferred certain privileges, such as filing a monthly report and a more prominent position in service. However, with the new policy, this distinction has become less clear, since now only regular pioneers are required to report their preaching hours, while other publishers are no longer required to do so.

First point: What benefit is there to being a regular pioneer now?
Inequality in service: The fact that a regular pioneer can do more in the ministry than several local elders and still be considered a publisher, without having the same privileges as other ministerial servants or elders, raises questions about the justification for this distinction. If monthly reports and a focus on service are maintained for pioneers, but there is no practical reward in terms of additional privileges or responsibilities, then the question becomes: what is the real benefit of being a regular pioneer now?

There is no longer a meaningful distinction between being a regular pioneer and a regular publisher in terms of responsibilities and privileges of service.

Contradictory example in service: For example, in a congregation where a regular pioneer, with 50 hours of preaching per month, accomplishes more than many elders, but still does not have access to responsibilities such as signing petitions or being assigned as a ministerial servant, we may observe an inconsistency.

The person is serving diligently, but pioneer status does not give him the recognition or benefits that are traditionally associated with that position. This scenario can cause confusion and discouragement among brothers who are actively engaged in the ministry, but do not have the same opportunities for service due to bureaucratic limitations.

Second point: With the new policy, there is a disconnect between real service and privileges.

The decision to keep the reporting differential only for pioneers, while other publishers no longer have to report, has created a kind of “gap” in the practical benefits of pioneering. If people can do more, as in the example of the pioneer who does more than several elders, but still (after going through the judicial committee) does not have the opportunity to be recognized for their work in terms of privilege or service, this creates a discrepancy between the work done and the recognition received.

The old “preaching report” structure also served as a tool to recognize effort in the ministry. Now that this practice has been reduced, what is left as an incentive or real benefit for those who dedicate themselves to full-time service?

Conclusion:
The change in the preaching report policy makes it difficult to justify the tangible benefits of being a regular pioneer after this requirement has been eliminated for other publishers. Regular pioneers, who continue to meet the more stringent service requirements, now seem to be in a situation where they do not have many additional practical benefits compared to regular publishers.

This raises a profound question about priorities and the treatment of those who dedicate significant time and effort to the ministry, without obtaining the same privileges as others in the congregation. Furthermore, the situation of a person who passed a committee 1 year ago and is now a regular pioneer with 50 hours per month, but still cannot sign petitions or be appointed as a ministerial servant, highlights the lack of coherence and the need for a review of the policy of appointments and privileges within the organization.

This scenario reveals the urgent need for a deeper reflection on the value and benefits of positions and responsibilities within the organization of Jehovah's Witnesses, in addition to a review of policies that may currently be causing discomfort, demotivation and contradiction.

Currently, being a regular pioneer and working 50 hours per month does not add anything, and if you have passed a judicial committee, your work is in vain.

Suggestions and Reformulation for the Process of Appointment and Qualification of Regular Pioneers and its Benefits (S-205):

Benefits to Regular Pioneers:
When a person signs the regular pioneer application (S-205), it indicates his or her commitment and dedication to use his or her time and resources for Jehovah’s service in an intensive manner, far beyond what is expected of regular publishers.

The responsibility of a regular pioneer is a commitment that requires zeal, faithfulness, and an outstanding example to the congregation. In this context, it is logical and fair that regular pioneers, especially those who have passed a judicial committee and 1 year later opted for this commitment, should automatically qualify to serve as ministerial servants and to fill out applications (such as A-19 and A-8) without the need for additional questions directed to the circuit overseer.


By removing these questions, the process becomes more straightforward and fair, recognizing the merit and example of these brothers.

Revision of Waiting Period After Judicial Commission:
With the proposed change, removal, and revision of the current waiting period of 3 to 5 years after a judicial commission, it is reasonable to suggest that, once the new stipulated period has been completed, a person may be considered for appointments and filing petitions (such as A-19, A-8, and A-2), provided that they demonstrate behavior aligned with Christian principles.

From the moment a person is a regular pioneer, he or she automatically meets the requirements to be a ministerial servant and sign petitions such as: A-2, A-19, and A-8.

This flexibility based on the removal of the waiting period (3 to 5 years) allows the body of elders to evaluate each case individually, considering the effort of spiritual recovery and faithful service rendered, rather than applying a rigid and uniform rule that may not reflect each person's personal progress. This change promotes a culture of fairness, equality, and encouragement for those seeking redemption.


Fundamental Arguments and Practical Example:
Advantages and Benefits for the Regular Pioneer:
By keeping regular pioneers in the intensive service position, it is fair that these brothers, especially those who have demonstrated zeal after a judicial commission, can file petitions and be designated as ministerial servants. This brings clear advantages and benefits to the regular pioneer role and also to the congregation, which benefits from qualified brothers who are motivated to continue their service faithfully and dedicatedly.


Uniformity and Justice with the Revision of the Waiting Period:
The application of an individualized waiting period as proposed in this worldwide petition, according to the gravity of the sin and the individual circumstances, prevents brothers from remaining in an indefinite position. Suppose, for example, that a brother goes through a judicial commission and, after 1 year, is designated as a regular pioneer. He remains as a regular pioneer for + 2 to 4 years.

However, in the suggested reformulation of rules and policies in this text, once a person completes the flexible waiting period according to his or her sin, all other qualifications, such as the ability to sign petitions and be appointed as a ministerial servant, should accompany his or her position as a regular pioneer, since he or she has proven himself or herself fit for such responsibilities.

This approach fosters an environment of spiritual recovery and equity, while also providing a positive example for the congregation and reinforcing the values of justice and Christian love, which are fundamental elements for any organization that seeks to bring people closer to God and foster a culture of spiritual support and reintegration.
____________________________________________________________


S-395_E: Adjustments to Handling Serious Wrongdoing in the
Congregation

Reevaluation of the Waiting Period for Spiritual Rehabilitation: A Critical Analysis of the New Guidelines and the 3 to 5 Year Rules
The recent changes in the organization's guidelines regarding the rehabilitation of disassociated individuals (S-395) bring a new perspective on the importance of genuine repentance and ongoing support.

However, the persistence of a fixed waiting period of 3 to 5 years for rehabilitation raises serious questions about its relevance and compatibility with these new guidelines.


This text aims to highlight the gaps, inconsistencies, and even contradictions that emerge when considering the necessity of such an extensive waiting period. Below, I present a critical analysis that highlights the gaps and incompatibilities between these guidelines.

Emphasis on Repentance: The new guidelines emphasize that genuine repentance should be the focus of rehabilitation. However, imposing a waiting period of 3 to 5 years seems to contradict this approach. If an individual demonstrates sincerity in their repentance and seeks to restore their relationship with Jehovah, why continue to penalize them with a fixed deadline? The expectation should be spiritual recovery, not mere waiting.


Individualized Care: Each disassociation case is unique, and individualized treatment should be prioritized. The rigidity of a standard waiting period does not consider the specific circumstances of each case, such as the nature of the sin committed and the individual's spiritual progress.

Flexibility in decisions can promote a more effective recovery and a healthy return to the congregation.


Regular Follow-Up: The new guidelines include the practice of semi-annual visits to disassociated individuals, emphasizing the importance of communication and ongoing support. This follow-up suggests that the congregation is willing to invest in the spiritual journey of individuals. In this context, a more agile and supervised return to the congregation may be more appropriate and beneficial, reinforcing the necessary spiritual support. Psalms 103:8-10: - This text reveals the nature of God, who does not treat us based on our errors but with mercy, questioning the validity of fixed deadlines.


Examples of Love and Mercy: The central message of the Scriptures is one of love and mercy (1 John 4:8). Jesus often challenged rigid norms and prioritized the spiritual well-being of people (Matthew 12:7).


Maintaining a fixed waiting period seems to go against this philosophy of care and compassion. The pastoral approach should reflect Jehovah's love, allowing for a more immediate restoration for those who seek to return.
The Call to Compassion - Matthew 9:13: Go, then, and learn what this means: ‘I want mercy, and not sacrifice; for I came to call, not righteous people, but sinners.’” Jesus emphasizes the importance of mercy rather than following rigid norms. This opposes rules that impose waiting periods.

Psychological Implications: The emotional impact of a prolonged waiting period cannot be ignored. A 3 to 5-year interval may lead to feelings of despair and abandonment in disassociated individuals, harming their emotional and spiritual health. A more immediate approach may foster a sense of belonging and support, essential for recovery.


The Importance of Love: 1 John 4:7: “Beloved ones, let us continue loving one another, because love is from God, and everyone who loves has been born from God and knows God.”If love should be the foundation of interactions within the congregation, prolonged waiting rules go against this fundamental principle.


The Role of the Congregation: The congregation should reflect the love and compassion of Jehovah (1 Peter 4:8). The new guidelines represent a step in the right direction, but maintaining the waiting rules can be seen as a contradiction to this ideal. Re-evaluating these norms may be a call for the congregation to adapt to the spiritual needs of individuals, promoting a more welcoming and inclusive environment.


The Paradox of Repentance: The new guidelines proclaim that genuine repentance should be the main criterion for rehabilitation. However, by imposing a waiting period of 3 to 5 years, the organization delegitimizes this repentance.


A truly repentant Christian should not be treated as an outcast for a fixed period but should be welcomed in a way that allows for the immediate restoration of their friendship with Jehovah. This contradiction between the waiting policy and the value of genuine repentance is alarming and needs to be corrected.


Lack of Consideration for Individual Context: Each disassociation case is unique and involves nuances that cannot be encapsulated in a rigid waiting system (Romans 14:10). The personal context, motivations for sin, and the individual's spiritual progress must be considered. A fixed waiting period ignores these crucial factors and perpetuates a mechanistic and impersonal approach. True mercy requires careful analysis and consideration of individual progress, rather than being based on an arbitrary time standard.


. The Call to Acceptance - Romans 15:7: "So welcome one another, just as the Christ also welcomed you, with glory to God in view." Here, acceptance is fundamental, showing that the practice of exclusion based on deadlines is contrary to the teaching of accepting one another.


The Support of the Congregation: The new guidelines include regular follow-up for disassociated individuals, with semi-annual visits. This indicates that the congregation is willing to invest in the spiritual journey of individuals. Therefore, how can the organization justify maintaining a prolonged waiting period while seeking to support those who are outside?

This incoherence is a sign that the waiting system should be re-evaluated. Continuous support should be the norm, not the exception, and this can be better achieved with quicker reintegration.


Philippians 3:13-14: "Brothers, I do not yet consider myself as having taken hold of it; but one thing is certain: Forgetting the things behind and stretching forward to the things ahead, I am pressing on toward the goal for the prize of the upward call of God by means of Christ Jesus." This encourages overcoming and not stagnating in past mistakes, calling for a more immediate approach to restoration.

The Example of Jesus: Jesus constantly challenged the religious norms of his time, howing compassion and mercy to those who were marginalized (Luke 15:7). He was not swayed by rigid rules that sacrificed the spiritual well-being of people. Therefore, adopting a prolonged waiting period is disobedience to Christ's example. Leaders must reflect on how their decisions can align with Jesus' practice of welcoming and restoring those who repent.

The Message of the New Covenant: Hebrews 8:12: “For I will be merciful toward their unrighteous deeds, and I will no longer call their sins to mind.”
This verse highlights the nature of the new covenant, which implies forgiveness and mercy, in contrast to waiting rules that perpetuate reminders of sins.


The Destructive Effect on Emotional Health: A 3 to 5-year interval can have devastating consequences for the emotional health of disassociated individuals. Anxiety, depression, and feelings of despair may worsen with this wait. It is essential for the organization to recognize the negative impact this policy can have on individuals who are already struggling spiritually. Instead of strengthening faith, prolonging the wait may result in further alienation
from the congregation and from Jehovah.


The Culture of Rejection and its Harmful Effect: The continuation of waiting rules can create a culture of rejection that drives away brothers and sisters who genuinely seek reconciliation. Instead of promoting an environment of love and acceptance, the waiting policy can lead to feelings of exclusion and alienation. This is entirely incompatible with the essence of the body of Christ, which should be a place of welcome and restoration. It is urgent that the organization reevaluates its practices and eliminates any aspect that perpetuates a culture of rejection.


Reevaluation of Spiritual Leadership: It is necessary for the spiritual leadership of the organization to deeply reflect on the message being sent. Maintaining waiting rules that are arbitrary and harmful can undermine the congregation's trust in leadership and divine wisdom. Leaders should ask themselves: are we truly following the path that Jehovah has established for us? Fidelity to the guidelines and the needs of the flock must be the priority,
not the maintenance of outdated norms that do not align with compassion and mercy.

CONCLUSION:
It is essential for the organization to reevaluate these norms, considering the spiritual and emotional well-being, and seek more effective and compassionate ways to promote the restoration of friendship with Jehovah.
In light of the new guidelines that prioritize genuine repentance, individualized care, and ongoing support, the waiting policy of 3 to 5 years for spiritual rehabilitation is obsolete and incompatible with the fundamental principles of love and mercy that should guide the congregation.

The organization urgently needs to re-evaluate these norms and recognize that true restoration is a process that must be centered on the individual rather than on bureaucratic deadlines. It is time to act in accordance with the teachings of Jesus, promoting an environment of welcome and love that facilitates true reconciliation with Jehovah.

PROPOSALS:
Imperfection vs. Iniquity: The concept that human imperfections are distinct from iniquity or wickedness is important for the application of discipline. Imperfections, such as personal failures, should not be treated in the same way as serious or repeated transgressions, such as abuse or pedophilia. This leads to the understanding that people can make mistakes, but that the mistakes are not always malicious or irreversible in nature. Remember that King David did horrible things and was considered an exemplary king. King Manasseh also did horrible things.

Complex Cases and Individual Assessment:

• Adultery : Adultery impacts both the betrayed spouse and the trust in the relationship. The waiting period for restoring service privileges should be commensurate with the severity of the transgression and the sincerity of the repentance. Proposing a period of 2 years (if there is no divorce) and 3 years (in the case of divorce) is a measure that aims to allow for reflection and spiritual restoration, but also takes into account the emotional and psychological realities of the affected couple. This period allows the transgressor time to repent, change behavior, and demonstrate a genuine willingness to rebuild trust.

• MURDER :
• In the case of murder within the congregation of Jehovah's Witnesses, it is crucial to analyze each situation based on biblical principles and human justice. The fundamental principle is that the Bible instructs that those who commit serious acts of violence, such as murder, should be treated seriously, because human life is sacred in the eyes of God (Genesis 9:6).

When a murder occurs, it is essential to consider the circumstances surrounding it, such as self-defense or premeditation of the crime. If the act is committed out of wickedness (that is, with malicious intent and without moral justification), it should be treated with the utmost seriousness. In the case of murder in self-defense, the situation can be analyzed from another perspective, taking into account the need to protect one's own life or that of others, but even so, the person must answer for his or her actions within the legal system, which is the authority established by God (Romans 13:1-4).
In any case of murder, the principle of justice is that the person should be held accountable for his or her actions. Jehovah’s Witnesses, as a community, must follow the standards set forth in the Bible, but also respect the laws of the land. In the case of proven murder, the person will be held accountable for his or her crimes before the law. However, within the congregation, it is possible that he or she will never again receive privileges, since the act of murder is a serious and irreversible sin that affects not only the individual but also the community of faith.
In order for the congregation to be a reflection of God’s justice and holiness, someone who has committed such a serious crime should not be allowed to receive privileges, such as serving in positions of responsibility. This aligns with the principle that a member of the congregation must be above reproach, as taught in such passages as 1 Timothy 3:2 and Titus 1:6-7. God’s forgiveness may be offered to the repentant, but privileges should be restricted to those who have demonstrated a genuine change in their life and conduct, in accordance with God’s will.

Thus, anyone involved in premeditated murder, once held accountable, should never be considered for any privileges within the congregation of Jehovah’s Witnesses. Justice, repentance, and respect for human life should guide decision-making, and the faith community should ensure that its policies reflect these values.

Proposal for Self-Defense Murder Cases
In situations where a person engages in an act of self-defense murder, it is essential that the judicial committee’s analysis be done with sensitivity, taking into account not only the act itself, but the emotional and psychological circumstances in which it occurred.

The Bible teaches us to be careful when judging the actions of others, considering the motivations and details of each case (Matthew 7:2-5). In cases of self-defense, the person involved may have acted in a moment of desperation, out of an instinct to protect their own life or the lives of others. This can leave a significant emotional impact, and the person may need time to process the psychological and spiritual consequences of the act.

PROPOSAL:
Understanding and Detailed Analysis: When a member of the congregation is involved in a situation of murder in self-defense, it is essential that the judicial committee conduct an in-depth analysis, considering the circumstances of the event and the person's intention. The judicial process in the country where the person resides must be respected, but attention must also be paid to the emotional and psychological situation of the individual. A person who murdered without intention + the weight of removal - that person will never be reinstated - a balance must be struck, analyzing the nuances, analyzing the sinner, analyzing the people involved.

Time for Emotional Processing: The impact of such a dramatic event should not be underestimated. Even if the act was in self-defense, the person involved should be advised to seek emotional and psychological support to process the feelings of guilt, trauma, or confusion that may arise.Therefore, it is reasonable to set a waiting period for spiritual and emotional recovery at two years after the judicial committee. This period should be seen as necessary to allow the person to reflect on the event, regain inner peace, and prepare to return to full fellowship with the congregation.

Reevaluation after the Waiting Period: After the two-year period, a careful reevaluation should be made. During this time, the person should be encouraged to maintain exemplary behavior, demonstrate repentance, and seek a life in accordance with Christian principles. This time will allow both the person and the congregation to see if there is evidence of real emotional recovery. The person may be reinstated to his or her responsibilities in the congregation.

Responsibility in the Congregation: During this period of waiting, the individual may be directed to continue his or her spiritual activities, such as ministry and attendance at meetings, without exercising privileges. This is a time to reflect and demonstrate a willingness to walk in harmony with spiritual standards, with the appropriate guidance of the elders.

Conclusion : This proposal seeks to balance the need for justice with Christian compassion. The Bible teaches that God looks at the heart (1 Samuel 16:7), and in cases of self-defense, it is important for the congregation to consider the full context and emotional journey of the person involved. Forgiveness and restoration are central tenets of Christianity, but it is also important to ensure that the person has time and support to overcome the trauma and return to spiritual service in a healthy and restored way.

Pedophilia and Sexual Abuse:
Cases of sexual abuse, especially involving minors, must be treated with the utmost seriousness and must be referred to the appropriate authorities in each country. The proposal that individuals convicted of pedophilia never have privileges in the congregation is a way of ensuring that such acts, by their nature, are incompatible with Christian service, since the harm caused to others is irreparable.

PROPOSAL - Serious sins with repercussions Analysis of the nuances of sin:

Each case must be analyzed in depth and individually, taking into account factorssuch as the person's history, the frequency of sin and the psychological effects caused, it is a compassionate and balanced approach. The example of David, who committed serious sins but was forgiven, illustrates the need to consider the totality of the person, not just the mistake made. David, although he had committed adultery and murder, continued to be king after genuine repentance and acceptance of God's forgiveness (2 Samuel 12).

Thus, the proposal for careful analysis of each case individually aligns with the biblical principle that God knows the hearts and judges with mercy.

History and prejudice and ostracism generated: Sins and a Person’s History: A serious sin should not erase the good history of a person who has demonstrated loyalty and commitment to the congregation over time. The Christian should always seek restoration, not definitive ostracism.

The problem today is that veteran circuit overseers do not want to be flexible and reasonable, they do not want to appoint even when the guidelines or rules change. This also applies to local elders. They are doing according to their opinions and wishes and just giving "training is not enough anymore because they have lost control over corrupt elders."

PREJUDICE AND OSTRACISM:
Today, within the congregations of Jehovah’s Witnesses (Watch Tower Bible and Tract Society), there is a reality where discipline, especially in cases involving judicial committees, results in a negative perception and, often, a stigma that lasts for years and decades. Those who are considered sinners, even after repenting and seeking restoration, face what can be described as an “institutional prejudice” that is not easily overcome. This stigma is amplified by the imposition of a long wait (3 to 5 years) before they can again be considered “exemplary” in the congregation, as if the nature of the sin they committed were a permanent stain.

The term “unexemplary,” often used to describe such individuals, is deeply rooted in this mindset that the wrongdoing—even when forgiven by Jehovah—still marks them irreparably. This is a reflection of the view that one has of the seriousness of the transgression and the need for time to demonstrate genuine repentance.

However, in Isaiah 1:18-19, we see that when a person sincerely repents, God’s forgiveness is assured, and their sins are washed away. The text states that even though sins are like scarlet, they can become white as snow. The blood of Jesus, shed for all, pays this debt, ensuring forgiveness and the restoration of the person to his or her right standing before God. The question then arises: If Jehovah forgives and erases transgression, why is there still the stigma of “unexemplary” within the congregation?

The concept of “unexemplary” seems to be at odds with the biblical principle of forgiveness and spiritual renewal. When God forgives, He erases guilt and offers a new chance to those who truly repent. However, by maintaining a position of discrimination against those who have already gone through a process of repentance, the organization ends up contradicting this principle.

The person, when restored by Jehovah, should be seen differently, as someone who, although he or she has made a mistake, is now at peace with God.
Furthermore, it is important to consider that the Governing Body does not have direct and clear insight into each individual situation that occurs in every congregation around the world. Each congregation has its own autonomy in making decisions, which can result in different interpretations of policies and unequal treatment among members.
This needs to stop. The rules of the Watch Tower Bible and Tract Society are confusing and everyone has a different interpretation.

This implies that the Governing Body may not be fully aware of how the system of discipline is being applied locally and its implications for the individuals involved. This lack of visibility may be one of the reasons why such situations persist and are not corrected, since measures taken at the local level are often not communicated to the highest levels of the organization.

In short, the need for a change in the approach to restoration and forgiveness within the congregations of Jehovah’s Witnesses is clear. Jehovah’s forgiveness, as taught in Isaiah and other scriptures, should be reflected in more compassionate and just treatment of those who sincerely repent of their transgressions, without being viewed as “unexemplary” or marked by a stigma that endures beyond divine forgiveness.

• Simple Serious Sins - No Announcement to the Congregation

This topic addresses the issue of serious sins committed by a member of the congregation that do not result in a public announcement to the congregation, as per the guidelines for discipline within Jehovah’s Witnesses.


The focus of this approach is to examine how certain sins, although serious, do not generate scandal or a direct impact on the congregation so evident that it requires a formal announcement, as would be the case with public or scandalous transgressions. This can occur when the sin is dealt with privately and resolved without the need for an announcement to the congregation, or when the person sincerely repents, makes amends, and takes steps to prevent a recurrence.


The Bible reminds us at 1 John 1:9 that “if we confess our sins, he is faithful and just and will forgive us our sins and cleanse us from all unrighteousness.” This biblical principle is crucial in the context of dealing with serious sins that are private and do not directly affect others, and are dealt with in a personal context without the need for public exposure.

No Announcement to the Congregation: When the sin is resolved without directly impacting the congregation or when the person has demonstrated prompt correction, public announcement has been avoided. In this case, the person’s privacy is preserved, and the focus remains on spiritual restoration and helping the congregation to keep the person in fellowship with God.

Proposal: Simple Grave Sins – No Announcement to the Congregation
The proposal to establish a maximum waiting period of 1 to 1.5 years for certain grave sins, without public announcement to the congregation, aims to balance the individual’s genuine repentance and the need to restore him or her spiritually, without causing unnecessary impact to the congregation’s reputation. Below are the main cases that fall into this category, with an explanation for each:

• FORNICATION:
• Proposal: 1 year - maximum - 1.6 (one and a half years) (single people) - for ministerial servant, regular pioneer (S-205), (A-2) and (A-8 and A-19) assignments .

When someone commits a sin, such as fornication, and sincerely repents. The Bible teaches that all sin and fall short of the glory of God (Romans 3:23), and recognizes that human weaknesses are a constant reality in our lives. The apostle John himself reminds us that if we say we have no sin, we deceive ourselves (1 John 1:8). However, this does not mean that we should be complacent about sin, but rather that restoration must be accompanied by a loving and encouraging attitude on the part of the congregation.


In cases of recidivism, it is important to remember that the person may be struggling with his or her own weaknesses and, if left to wait for 3 to 5 years, may feel powerless to fight. Instead, with the support of the congregation and a period of reflection of up to a year, this person can be restored without the undue burden of prolonged separation. The focus should be on the person’s recovery and reintegration into the congregation quickly, given his or her sincere attempt to change and his or her continued effort to live according to biblical principles.


Jesus, in dealing with the adulterous woman, demonstrated the importance of forgiveness and restoration. He did not condemn her, but neither did He ignore her sin. He said: “Neither do I condemn you. Go, and sin no more” (John 8:11). Likewise, we must seek a balance between justice and mercy, remembering that everyone needs Jehovah’s help to overcome their shortcomings.


Therefore, rather than imposing an excessive waiting period that could lead to despair and withdrawal, we should create an environment where the person, with due repentance and effort, can be restored quickly and have the chance to prove his or her change with the encouragement of the congregation.

• SEXTING or immoral conversations by phone or text:
• Proposal: 1 year for ministerial servant, regular pioneer (S-205), (A-2) and (A-8 and A-19) assignments.

When someone commits a sin, such as fornication, and sincerely repents, it is critical that the congregation help that person restore their relationship with Jehovah rather than keeping them away for an extended period. The Bible teaches that all sin and fall short of the glory of God (Romans 3:23), and recognizes that human weaknesses are a constant reality in our lives. The apostle John himself reminds us that if we say we have no sin, we deceive ourselves (1 John 1:8).

However, this does not mean that we should be complacent about sin, but rather that restoration must be accompanied by a loving and encouraging attitude on the part of the congregation.


Sexting behavior, for example, is often treated as fornication. However, it is important to recognize that in the case of sexting, the person did not actually consummate the sexual act. This is a factor that must be taken into account when analyzing the circumstances.

The 3 to 5 year waiting period that is currently imposed may be excessively harsh and disproportionate to the error committed, especially when considering the modern context in which we live.


This waiting period is often an unbearable burden for the person who has erred, and can actually make him or her more likely to fall into a cycle of repeated weaknesses. Rather than fostering an environment of help and understanding, this long period of waiting can become an emotional barrier that is difficult to overcome. When a person sincerely repents, he or she should be given a chance to rebuild his or her spirituality and receive the support of the congregation to restore himself or herself. True healing and strengthening come from brotherly love and encouragement, not isolation.

Therefore, we propose that, in cases of sexting and similar immoral conduct, the waiting time to restore the person to full communion with the congregation should be a maximum of one year, taking into account the circumstances and the sincere repentance of the person involved. The key to spiritual success and recovery lies not in prolonged punishment but in a process of learning and growing, with constant support from the congregation and Jehovah.

• Fondling the body of another person of the opposite sex:
• Proposal: 1 year for ministerial servant, regular pioneer (S-205), (A-2) and (A-8 and A-19) assignments

This type of sin if repentance is immediate. The 1-year waiting period will help the person reflect on his or her mistake.

• Pornography:
• Proposal: 1 year for ministerial servant, regular pioneer (S-205), (A-2) and (A-8 and A-19) assignments

Although pornography is a serious sin, in cases where the person sincerely repents and demonstrates efforts to overcome this practice, up to 1 year, without the need to announce it to the congregation, if the sin has not directly affected others.

• Extreme lack of cleanliness:
• Proposal: 1 year for ministerial servant, regular pioneer (S-205), (A-2), and (A-8 and A-19) assignments

In cases where someone is exhibiting extreme neglect of personal hygiene but is not causing a public scandal, the committee may work with the person to correct the problem. Announcing the matter to the congregation is not necessary, exposing the person to ridicule, and the waiting period would be until the person changes, and if he or she has changed, he or she will be eligible to qualify, focusing on restoring the person's dignity and spiritual health.


It is necessary to have empathy for people who are not clean, they are poor people, they come from families that were like that. Sometimes they have cultivated this habit for decades.
This person does not need a commission, but practical help.

• Insolent Conduct:

Disrespect for congregation authorities or other members, if not repetitive or outrageous, may be dealt with privately. The waiting period would be up to 1 year, with ongoing guidance to change the behavior.
Today Jehovah's witnesses (Watch Tower Bible and Tract Society) say: "Shepherd the Flock of God - sfl_E - CHAPTER 12 - 17:

“Unnecessary Contact with Disfellowshipped or Disassociated Persons: When a person, even after receiving repeated counsel, continues to associate unnecessarily and purposefully with disfellowshipped or disassociated persons who are not related to him, a judicial committee should be formed.”
This rule should be removed based on the new guidelines on dealing with disfellowshipped persons.

• Lying with malice and intention:
• Proposal: 1 year to 1.6 (one and a half years) for ministerial servant, regular pioneer (S-205), (A-2), and (A-8 and A-19) appointments

If the lie causes serious damage to another person’s reputation, it is a serious sin, but if the person repents and takes steps to make amends, it can be dealt with without public announcement. The waiting period would be up to 1 year to ensure correction and genuine repentance.

• Fraud and Slander:
• Proposal: 1 year to 1.6 (one and a half years) for ministerial servant, regular pioneer (S-205), (A-2), and (A-8 and A-19) appointments

Cases of fraud and slander, where a person deliberately harms another, should be treated according to the severity of the sin. However, if repentance is genuine and the person makes amends for the harm caused, the announcement to the congregation may be avoided, and the waiting period would be up to 1.5 years.

• Injury and obscene language:
• Proposal: 1 year to 1.6 (one and a half years) for ministerial servant, regular pioneer (S-205), (A-2) and (A-8 and A-19) appointments

The use of abusive and obscene language may be corrected without the need for a public announcement, as long as there is sincere repentance and an effort to change the behavior. The waiting period would be up to 1 year, focusing on the person's internal change.

• Greed, Gambling, and Betting:
• Proposal: 0.6 months to 1 year for ministerial servant, regular pioneer (S-205), (A-2), and (A-8 and A-19) assignments

These behaviors may be addressed privately, provided the person shows repentance and a willingness to abandon such practices. The maximum waiting period would be 0.6 months to 1 year, with the goal of restoring the person spiritually.

• Extortion:
• Proposal: 1 year to 1.6 (one and a half years) for ministerial servant, regular pioneer (S-205), (A-2) and (A-8 and A-19) appointments

Cases of extortion should be seriously evaluated, but if the person repents and makes amends for the damage caused, he or she may be restored without announcement to the congregation. The waiting period would be up to 1.6 years.

• Refusal to support the family:
• Proposal: 1 year to 1.6 (one and a half years) for ministerial servant, regular pioneer (S-205), (A-2) and (A-8 and A-19) assignments and keep assessment questions in the "Shepherd the Flock of God - sfl_E - CHAPTER 12 - 35"

The refusal of a householder to support the family is a serious problem, but it must be investigated to understand whether it is for health reasons or external circumstances. If it is purposeful, it should be treated seriously, and the waiting period would be up to 1.6 years.

• Outbursts of anger and violence:
• Proposal: 1 year for ministerial servant, regular pioneer (S-205), (A-2) and (A-8 and A-19) assignments
• "Shepherd the Flock of God - sfl_E - CHAPTER 12 - 36"

Aggressive and violent behavior should be corrected through guidance and support. Depending on the severity, the person may undergo a period of reflection of up to 1 year, without the need to announce it to the congregation, if the sin was an isolated act.

• Celebrating pagan holidays, occultism, and idolatry:
• Proposal: 1 year for ministerial servant, regular pioneer (S-205), (A-2), and (A-8 and A-19) assignments

"Shepherd the Flock of God - sfl_E - CHAPTER 12 - 39 - 1"
Such practices, if they do not cause a public scandal, should be handled with due care. The person should be instructed to abandon such practices, and the waiting period may be up to 1 year.

• Proposal on Apostasy – An Approach to Reflection and Reintegration:
• Proposal: 1 year to 2 years for ministerial servant, regular pioneer (S-205), (A-2) and (A-8 and A-19) assignments

The issue is delicate because, on the one hand, the vision of the governing body is very rigid, blind and partial and on the other hand, many who leave the congregation, even in cases of apostasy, can genuinely repent over time and therefore should not be permanently excluded from spiritual fellowship.
Apostasy, according to Scripture, is viewed as a serious sin. However, it is important to understand that the position taken by the organization can often be interpreted too rigidly and without fully considering the complexity of the situations involved. Scripture exhorts us to be patient and merciful, remembering the way Jesus treated sinners (Luke 19:10).


When a person strays from the faith, it is possible that they have distanced themselves for personal reasons or because of misunderstandings. Rather than simply labeling the person as an “apostate,” it would be more beneficial to take a period of reflection and counseling.

If we consider a person who has already strayed, it is crucial to give them space to evaluate their behavior, understand the reasons for their straying, and eventually consider returning.

We suggest that the waiting time for reevaluation for an individual who has withdrawn or been considered apostate be 1 to 2 years for service privileges, depending on the circumstances of the case. This will allow adequate space for reflection and genuine repentance, but without the rigidity of an indefinite or excessively prolonged period.


Reasons for Proposal:
Genuine Repentance and Spiritual Reflection: While an individual’s actions may have caused harm to the congregation or its spirituality, EVERYONE, without exception, is susceptible to failure and sincere repentance. A waiting period of 1 to 2 years provides the necessary time to evaluate the individual’s genuine repentance and his or her willingness to return to Christian principles or to remain one of Jehovah’s Witnesses.

Avoiding Feelings of Injustice: Often, a person considered an apostate feels wronged, especially if his or her departure was marked by anger or disagreement or resentment or extreme sadness and injustice. Allowing a shorter period of reevaluation helps to prevent the person from feeling permanently estranged with no possibility of reconciliation. Spiritual justice must always be accompanied by mercy.

Healthier Reintegration: There is no reason for a person to be permanently excluded if they demonstrate genuine repentance. The ultimate goal of Christian discipline is restoration, not permanent removal. This waiting period also allows the person to mature spiritually and develop a new perspective on their faith without it being interpreted as a “hasty reintegration.”


Considerations for Reevaluation:
Personal History: Each case should be evaluated based on the individual’s spiritual history. If the apostasy was prompted by a temporary disagreement, outside influence, or personal issues that have since been overcome, a more brief reevaluation may be appropriate.


Genuine Repentance toward Jehovah: A person should demonstrate clear signs of repentance.


Impact on the Congregation: Reinstatement must take into account the impact of apostasy on the congregation, but it must also focus on restoring the person spiritually rather than just punishing him or her. By adopting a shorter waiting period, but focusing on individual analysis and genuine repentance, they create a more just and loving system that offers a real chance for reintegration without disregarding the harm done. This can create a climate of reconciliation rather than permanent exclusion, benefiting both those who have been removed and the congregation as a whole.


Proposal for Reflection: A More Humble and Loving Look at Cases of Apostasy and Reintegration


We want to begin with a reflection based on fundamental Christian principles: mercy, forgiveness and humility. We know that we all sin and that perfection will only be achieved with the Kingdom of God. However, over the years, I have noticed an issue that affects many of us in a profound and painful way: the treatment of those who are considered apostates.

We invite you to reflect, with humility, on a point that, although difficult, should be faced with love and compassion. The Bible teaches us that "all have sinned and fall short of the glory of God" (Romans 3:23). This means that, without exception, we are all subject to error and the need for repentance. If all errors deserve the opportunity for repentance and forgiveness, why, then, are those who leave the organization — or are considered apostates — treated so harshly and, in many cases, in a way that seems to not allow for reconciliation?

Let us consider that 95 percent of cases of apostasy are not the result of intentional evil or direct opposition to Jehovah, but rather of human failure, frustration, and often a reaction to mistakes made within the organization. It is important to recognize that many who have strayed from the way of the congregation did so because of difficult circumstances or decisions made by the leadership. These brothers and sisters who were once JWs often still believe in Jehovah, but they have been deeply hurt by what they have experienced.

In a recent article in The Watchtower (Study 35, 2024, paragraph 12 ), it was noted that in some situations, such as abuse or apostasy, elders need to exercise extra care to ensure that repentance is genuine. In practice, however, many brothers and sisters who are considered apostates are viewed as worse than criminals—more evil than even pedophiles. This, as we know, is a grave misconception. The reality is that many of these brothers and sisters still love Jehovah but feel hurt, rejected, and misunderstood.


The Governing Body often claims that a person’s attitude is what prevents him from being forgiven. However, can we really say that every person who has distanced himself from the organization, often because of the harmful actions of the leadership, is completely opposed to Jehovah and hopelessly lost?

We ask: Can we not, as spiritual organizers, be more understanding and treat such individuals with more mercy and love?


Consider this honestly: How many lives have been destroyed by the rigid application of rules that are not based on genuine love but on excessive legalism?


How many have left, not because of a lack of faith in Jehovah, but because they were driven away by poorly applied decisions or by inhumane treatment by their fellow Christians?


The Watchtower Study compared apostates to pedophiles. But what about the murderer who acted “out of malice,” or the adulterer who affected entire families? Why are these issues not given the same level of scrutiny?


The mistakes made by the Governing Body are the reason why many people leave. The lack of humility in admitting that there are flaws in decisions, rules, and dealings with brothers and sisters is one of the main causes of what we call apostasy.

If you were more open to listening with empathy and considering the suffering of others, what would happen? Instead of fomenting hatred, you could restore lives by showing true Christian love, the love of Jesus.
You gave a speech and said, “We will not apologize.”


The comment that one should not apologize for mistakes or changes made by the leadership could be interpreted as an attitude of pride and superiority. Rather than demonstrating humility, this attitude seems to indicate that the members of the governing body see themselves as above human failings, creating a distance not only between themselves and the members of the congregations, but also between the leaders and the principles that Jesus and Jehovah exemplified.


As the perfect leader, Jesus never shied away from admitting the flaws or mistakes he made, but instead placed himself as a humble servant. In Philippians 2:6-8, the Bible tells us how Jesus, though “in the form of God,” did not consider equality with God something to be grasped, but humbled himself by becoming a “servant.” This example of humility, unlike the pride shown by those who refuse to acknowledge their shortcomings, should be the standard for any Christian leader. In John 13:14-15, Jesus sets an example by washing the feet of his disciples, showing that no leader is above the act of serving and acknowledging his imperfections.


Jehovah, in his greatness, is infinitely wise and just, but he is also described as compassionate and merciful. At Psalm 103:8-12, we see that Jehovah is described as “merciful and gracious, slow to anger, and abounding in lovingkindness.” He forgives generously, recognizing human frailty, and he expects his followers to do the same. This includes leaders who, when they err, should demonstrate humility and ask for forgiveness rather than remain in a position of denial or refusal to apologize.


When a leader refuses to apologize or admit that he has made mistakes, he sends a message of isolation and lack of empathy for those affected. Many who have been harmed by poor decisions may feel helpless, rejected, and discriminated against, as the pride of the leadership becomes an obstacle to restoration and forgiveness. This message is in stark contrast to the love and compassion that should be practiced.


The attitude of not apologizing can be seen as a reflection of a self-sufficient and controlling mentality, where leaders do not see themselves as subject to criticism or correction. This not only undermines trust in the decisions made, but it also undermines the relationship between leaders and members of the congregation, creating an environment where sincerity and repentance become impossible.


Bottom line: The behavior of refusing to apologize in cases of error is a reflection of pride, which is in direct contrast to the examples set by Jehovah and Jesus. True Christian leadership requires humility, repentance, and a willingness to correct one’s course of action, especially when it is perceived that others have been affected. Otherwise, leadership loses its legitimacy, undermines unity, and weakens the bonds of trust within the congregation. Love and compassion should always be the basis of all decisions, as demonstrated in the life and teachings of Jesus.


And by doing so, you would be more in line with the spirit of true Christianity—a spirit of acceptance, forgiveness, and patience. Brothers and sisters who have strayed do not need more harshness, more pain, or more rejection. They need understanding, just as Jehovah and Jesus showed compassion for all of us.


So the real battle that is being fought is not between the Governing Body and the apostates, but between the leaders of the organization and true Christian humility. If you do not recognize that you need to adjust these rules with more love and more consideration for the suffering of each one, the organization will be heading for spiritual bankruptcy.


Do you know that kingdom halls around the world are increasingly empty?


So we appeal to you: be humble, recognize that thousands of those who have left, or were considered apostates, could be reintegrated, restored, and welcomed with more love and mercy.

Do not follow the path of rigidity and rejection. If you want the organization to grow and become stronger spiritually, begin to treat your brothers and sisters with the love and mercy that Jesus taught us.

• The Benefits of Eliminating the 3-to-5 Year Rule for Appointing

Ministerial Servants and Elders - (A-8 and A-19)

In recent years, the organization has undergone significant changes that demonstrate a willingness to adapt to the needs of the brothers and to the spirit of the times. In 2023, we witnessed the end of field service reports as we knew them, a practice that had existed for decades.

This reflected a clear shift in focus: instead of numbers, the goal became spiritual growth and sincere participation in the ministry. Additionally, judicial committees have also. Undergone a transformation. Their essence was adjusted, placing greater emphasis on helping sinners to repent and be restored, rather than merely punishing them. The treatment of disfellowshipped individuals has also become more compassionate, reflecting a clearer desire to heal spiritual wounds, rather than prolonging the suffering of those seeking restoration.


These changes didn’t stop there. Guidelines regarding women wearing pants and men wearing beards were also revised, reflecting a more balanced and practical approach, suitable to our current context. Such adjustments show that the organization is willing to adapt when it sees that these changes will bring spiritual benefits to Jehovah’s people.


However, when it comes to the restoration of privileges after judicial committees, the policy of waiting 3 to 5 years still remains an area that needs careful review.

Let’s consider the clear benefits that an update to this policy would bring:
Reflection of Jehovah’s Merciful Nature: The essence of the judicial committee has always been to bring the sinner to repentance. When a person is truly repentant, they demonstrate this immediately after their discipline. In a short time, they begin to show clear signs of spiritual progress and a change of heart. If the committee already recognizes repentance at the time of discipline, why does this person need to wait years to regain their privileges, especially when repentance has already been clearly evidenced? This does not reflect the merciful spirit of
Jehovah, who is ready to forgive and quickly restore those who sincerely turn to Him. As Psalm 103:8 says: “Jehovah is merciful and compassionate, slow to anger and abundant in loyal
love.”


Alignment with Recent Changes: Just as the rules regarding reports, judicial committees, and the treatment of disfellowshipped individuals were revised, it is consistent and necessary for the policy on the restoration of privileges to also undergo an update. The prolonged waiting period of 3 to 5 years does not promote spiritual growth; in fact, it can hinder the progress of repentant brothers who sincerely desire to return to full service.


Positive Impact on Congregations: By allowing a quicker restoration of repentant ministerial servants and elders, congregations will be strengthened by the presence of spiritually mature men who can contribute their experience and dedication. Many brothers who are disciplined and go through a judicial committee already demonstrate dedicated work in areas such as Regular Pioneering or local construction work just one (1) year after discipline.

However, these same individuals, who are already actively serving, remain “stuck in time” or “frozen” when it comes to assignments of greater responsibility, such as serving at Bethel or being appointed as an elder or ministerial servant.

Where is the consistency in this?
Where is the biblical basis for these rules and bureaucracies?

Prevention of Irreparable Losses: By maintaining the current policy, many brothers, especially  those between the ages of 30 and 35, lose the opportunity to serve in important assignments, such as Bethel, due to the age limit. These brothers, who could contribute immensely, are excluded without any chance of full restoration. This is an unnecessary spiritual tragedy, as the repentant brother has already proven his change of heart.

Furthermore, when such brothers become demotivated, we risk losing them spiritually, something that could be avoided with a more compassionate and fair policy.


Unity and Elevated Congregational Morale: By reducing the waiting time for appointments, the congregation as a whole will see, in practice, the example of forgiveness and mercy that Jesus and Jehovah promote. This will strengthen unity and raise spiritual morale, fostering an
environment of support and restoration, rather than exclusion and prolonged waiting.


Eliminating the 3-to-5 year waiting rule for appointing ministerial servants and elders would bring numerous spiritual, emotional, and organizational benefits. Jehovah's congregation thrives when all its members, especially those with experience, are restored quickly and compassionately. Here are the main benefits that the organization.


would experience by reviewing this policy:
Strengthening the Spirituality of the Congregation: By restoring repentant brothers more quickly, the congregation benefits from the experience and wisdom accumulated by these men over years of faithful service. Proverbs 24:16 reminds us that “the righteous may fall seven times, yet he will get up.”

The experience of error and repentance of these brothers can serve as a valuable lesson in humility and spiritual growth for others in the congregation, fostering an environment of support and restoration. Without the additional burden of years of waiting, the congregation will have access to more capable men to guide the flock and strengthen everyone's faith.


Maximizing Human Potential: By removing this rule, the organization will allow talented, dedicated, and capable brothers to become involved sooner in crucial assignments. Many brothers with God-given skills and gifts end up being left out for years when they could be significantly contributing to the well-being and expansion of the Kingdom work. This includes not only their spiritual wisdom but also their practical, organizational, and teaching skills. True restoration happens when the repentant individual is quickly reintegrated into service, where they can continue to demonstrate their devotion and loyalty.


Relief from Emotional Suffering and Reduction of Discouragement: The emotional impact of years of unjustified waiting cannot be ignored. Waiting 3 to 5 years, even after clear evidence of repentance and restoration, generates psychological and spiritual suffering that does not reflect Jehovah’s mercy. Instead of prolonging this anguish, the removal of the policy would reduce discouragement and distance. 2 Corinthians 2:7 highlights the importance of “forgiving and comforting” quickly those who sin, so they are not “swallowed up by excessive sorrow.” Quicker restoration would bring relief and peace to brothers who wish to serve again and contribute fully.


Increased Unity and Morale in the Congregation: Unity in the congregation is strengthened when everyone feels they are treated fairly and compassionately. By removing the prolonged waiting period, this would promote a spirit of love and mercy and demonstrate the justice that everyone expects from a theocratic organization. The
congregation would become more welcoming and less marked by the perception that mistakes are punished disproportionately. An environment where restoration is readily granted encourages true brotherhood and trust in the elders and the Governing Body, as guides reflecting Jehovah’s mercy.


Increased Skilled Labor for the Kingdom Work: With the urgency of the preaching work and the expansion of the Kingdom, more quickly restored men mean more servants ready to participate actively and effectively in the work. We are in a critical time when every worker makes a difference in the harvest. Keeping brothers with repentant hearts away from service for years wastes a valuable spiritual workforce. Eliminating this policy would result in an immediate increase in qualified labor, helping to meet the growing needs for leadership and support in congregations around the world.


. Reflecting Jehovah’s Merciful Character: By eliminating the 3-to-5 year rule, the organization would set a powerful example of following Jehovah’s mercy in action. Just as Jehovah is compassionate and quick to forgive, as mentioned in Psalm 86:5, the organization should also act in harmony with these principles. The quick and loving restoration of servants and elders would help show that the organization is truly interested in the healing and spiritual well-being of its members, rather than perpetuating a bureaucracy that does not reflect biblical principles.


Greater Trust in the Decisions of the Governing Body: Making the decision to eliminate the rule would convey a clear message that the Governing Body is in tune with the spiritual needs of the congregation and wishes to act in accordance with the principles justice, compassion, and restoration that Jesus taught. This would strengthen the
brothers’ confidence in the leadership, knowing that the organization is willing to adjust its policies in a way that promotes true spiritual healing.

Greater Efficiency in Kingdom Service: With the quicker restoration of repentant brothers, there will be more hands and hearts available for Kingdom work. This will help relieve the workload of elders and ministerial servants, allowing for a fairer distribution of responsibilities and increasing efficiency within the congregations. This would result in better quality pastoral care and more time dedicated to preaching, visiting, and providing spiritual support to the congregation.


Reinforcement of Morale and Congregational Unity: When brothers see that the congregation practices forgiveness and mercy in a tangible way, morale among all is uplifted. The quick restoration of privileges for repentant brothers will foster a spirit of unity and create a more welcoming and loving atmosphere. This can enhance the zeal of the brothers, knowing that the organization values spiritual recovery and forgiveness.


Attraction and Retention of New Converts: A congregation that reflects the values of love, forgiveness, and compassion attracts and retains new converts. When potential new members see that discipline is balanced with mercy, they feel more secure and welcomed. This can result in greater spiritual and numerical growth for the congregation.


Reduction of Reliance on Bureaucratic Processes: By simplifying restoration policies, the organization will be able to focus more on what truly matters—the spiritual development of its members—rather than spending time and resources on implementing prolonged bureaucratic rules. This can streamline the work of judicial committees and allow for a more pastoral-focused administration rather than one bogged down by bureaucracy.


Public Demonstration of Jehovah's Love: By removing this policy, the organization will have the opportunity to show the world that the principles of love and mercy that Jehovah teaches are practiced exemplarily. This strengthens the organization’s public witness, demonstrating that just as God is quick to forgive, His organization also strives to restore repentant sinners as swiftly as possible.


Prevention of Apostasy: Many brothers who face long waiting periods may become discouraged and, in extreme cases, drift away from the truth entirely. By showing mercy and shortening this waiting period, it would be possible to avoid unnecessary spiritual losses and keep the brother engaged in faith, while also strengthening his spirituality.


This approach would help prevent an increase in apostasy, demonstrating that the organization is focused on helping its members. Jehovah is the Sovereign Shepherd, and we are His sheep; He deeply cares for each one of us and desires for all to remain united in faith and in the congregation.

At the same time, this change would eliminate bureaucracies and contradictions, promoting a more harmonious and consistent environment within the congregation.
_________________________________________________________

Suggestions point to several core areas where changes could foster a healthier, more supportive environment. Here are some approaches to address these issues while respecting the values of the congregation and helping everyone involved feel heard and valued:


Implement Clear Anti-Bias Training for Elders and Congregational Leaders: Establish regular, mandatory training sessions focusing on impartiality, empathy, and anti-bias practices. Emphasize that personal feelings, jealousy, or favoritism have no place in positions of spiritual guidance, and create accountability for elders to maintain a neutral and compassionate stance.
Promote Transparency and Fair Processes in Congregational Decisions: Consider instituting structured review systems for major decisions, especially those related to discipline and recommendations. Having decisions reviewed by a diverse group of elders from various backgrounds could reduce bias and favoritism, ensuring decisions are more objective and transparent.

Create a Feedback Channel with Anonymity Options: Establish an anonymous, direct line of feedback to the Governing Body that allows publishers, even those who may have left or experienced challenges, to share their insights and suggestions for improvement. This could be an online platform where people submit issues, concerns, or observations. An anonymous reporting system can also serve as a channel for reporting abuses of power, with careful measures to differentiate legitimate claims from baseless accusations.


Reduce Stigma Around "Apostates" or rebels and Foster Open Communication: Reconsider the view of former members, acknowledging that individuals who choose to leave may do so for various reasons. An approach that treats such individuals with respect, maintaining the door open for their return without judgment, could foster a more open and accepting culture. Engaging with feedback, even from former members, with humility and openness may lead to invaluable insights for organizational growth.


Establish Clear Protocols to Address Personal Conflicts Among Leaders: Create procedures that address personal biases or rivalries among elders and others in leadership. If a young elder harbors resentment or jealousy, or if another leader displays undue favoritism, protocols should allow congregational members to report these issues constructively. Leaders could be required to recuse themselves from situations where personal feelings may affect their judgment.


Focus on Conflict Resolution and Mediation Training: Training elders and congregation leaders in conflict resolution techniques could help them resolve issues among themselves and assist congregation members in a way that reduces the potential for favoritism or resentment.
Encourage Support for Former Members, Instead of Ostracism: Reevaluating the approach toward those who have chosen a different path can help reduce animosity and build a bridge to understanding. Allowing for healthy communication with individuals who were once part of the congregation, and recognizing their potential contributions, could alleviate hostility and encourage positive connections.


Routine Review and Updates to Policies and Guidelines: Finally, regular updates to organizational policies could ensure that guidelines remain relevant, constructive, and not overly restrictive. Encouraging feedback from a broader range of members, and taking their views into account, would keep the rules in step with congregational needs and make adherence easier.


A young elder who is envious and jealous of another young man's abilities, what will happen?


Have you noticed?


Hatred, jealousy, envy, FAVORITISM, PARTIALITY, INJUSTICE are rooted in the congregations.
Have you noticed that corruption has taken over and the weeds are infiltrating?


How many millions of people have been affected?


Or Are being affected now?


By implementing these ideas, the organization could create an environment that values transparency, impartiality, and open dialogue—one that respects each individual’s spiritual journey and encourages growth without fear of bias or exclusion.
____________________________________________________________
SUGGESTION

To effectively and equitably address issues of abuse of power, injustice, and favoritism within congregations, a system that provides both transparency and protection for those involved is essential. Here are some practical and innovative suggestions to consider when creating a reporting channel that maintains integrity and respect for the values ​​of the organization.

1. Regionally Moderated Reporting Platform
Proposal: Create a platform integrated with JW.org or JW Library where members can confidentially report incidents. This system could be moderated by a regional review team (e.g., at the branch or overseer level) that independently reviews and resolves cases, reducing the risk of local favoritism.

Advantage: This would help monitor abuse and injustice across multiple congregations, providing a more complete and impartial view of the needs for improvement within the organization.

2. Regular and Anonymous Feedback
Proposal: Allow all publishers to anonymously submit suggestions, criticisms, or compliments about the functioning and climate of their congregations.

Advantage: This option encourages transparency and allows the Governing Body to better understand member concerns. Data collected could generate trend reports, helping to implement ongoing improvements.

3. Circuit Oversight and Reporting
Proposal: Designate circuit overseers or regional teams to closely monitor complaints in specific congregations, generating regular reports on resolutions and trends.

Advantage: This creates an additional layer of oversight and maintains detailed records of resolved and open cases, facilitating preventive and informed interventions.

4. Priority Triage
Proposal: Design a system that automatically categorizes complaints by priority—serious or repeated incidents can be addressed with greater urgency, while less serious issues can be managed periodically.

Advantage: This system streamlines case review and ensures that serious matters are addressed quickly.

5. Reporting and Analysis of Report Data
Proposal: Utilize a system that compiles and analyzes statistics on reports received. Information on abuse of power, ostracism, and favoritism could be tracked over time and by geographic area.

Advantage: This type of analysis helps identify specific problem areas, providing clear data for more targeted corrective action.

6. Consistent Rules for Members in High Positions
Proposal: Institute transparency in appointments and removals from high positions, such as the departure of Governing Body members. A simple public statement explaining the biblical principles applied would help reduce suspicion and avoid the perception of special privileges.

Advantage: This practice would foster confidence that all members, including those in high positions, are subject to fair and impartial principles.

7. Right to Leave the Organization
Proposal: Implement a clear policy that respects a member’s right to leave the organization without retaliation. Formal communication could be made, but without imposing ostracism on the congregation.

Advantage: This would be an important step toward fostering an environment of respect and dignity for everyone involved, regardless of personal decisions regarding faith.

8. Reintegration and Respect Policy for Former Members
Proposal: Recognize that many individuals who leave the organization do so because of experiences of injustice, misunderstanding, or perceived failures in leadership. By implementing an approach based on love and respect, the organization could allow those who have left to be treated with dignity and without prejudice, facilitating the reintegration of those who wish to return. This includes a reintegration policy where former members who demonstrate spiritual progress can be considered for service privileges, such as ministerial service, without stigma or prejudice.

Advantage: This procedure can reduce resentment and create a more compassionate environment, aligned with biblical principles of love and forgiveness. Additionally, it promotes an environment of genuine spiritual growth, where past mistakes can be overcome and true Christian unity is emphasized.

9. - To enhance transparency and ensure the integrity of those in positions of responsibility, it is suggested that a periodic evaluation of brothers in prominent privileges be included, based on direct and anonymous feedback from congregation members. This system could allow circuit overseers to reevaluate the performance of elders, taking into account both feedback from multiple sources and reported complaints or concerns.

In addition, an anonymous voting system could be implemented, where publishers could confidentially express their opinions on the performance and qualities of elders in their congregations. Such evaluation would be a valuable resource for both the elder and the overseers, as it would highlight specific areas for improvement. This reevaluation process can ensure continued quality in assignments, reduce favoritism and unfairness, and foster an environment of dedicated and respectful service.

This system also helps reinforce the commitment that those in leadership positions are true spiritual examples and that their actions are consistently evaluated, with a clear channel of communication and ongoing feedback with the congregation.


If cases are not resolved, the person will be reevaluated and lose the privilege of service. This will show that the example must come from the top down.
These suggestions, combined with an open attitude to receive criticism, suggestions and praise, would not only benefit the organization but would also promote a more welcoming and fair environment, aligned with the values of integrity and mutual support.

It is noticeable that the governing body is kicking its members out, they are fueling hatred against sinners and people who have left and this is not the smart way to run a religion/business.

The most important asset of Jehovah's Witnesses is the people.
____________________________________________________________

The recent removal of Anthony morris from the Governing Body without any public explanation raises an important issue of transparency within the organization. According to the Watchtower, study 35, paragraph 4, “When an unrepentant person is removed from the congregation, an announcement is made to let the entire congregation know that the person is no longer one of Jehovah’s Witnesses.” This principle, as stated at 1 Corinthians 5:9-11, directs the congregation to “stop associating” with the person in order to protect the spiritual integrity of the brothers.


However, when it comes to high-ranking leaders, such as members of the Governing Body, this standard of transparency does not appear to be applied to the same extent. The lack of clear information regarding their removals may give the impression that there is a distinction between how these principles are applied to the leadership and to the publishers in general. As the organization itself states, all are equal before God and must be held to the same standards.


We therefore suggest that any decision to remove a high-ranking leader also be communicated transparently to all members. If leaders are reprimanded, the information could be made public on the official website, jw.org, in an objective manner so that the entire congregation understands the reasons and can apply the Scriptural command equally. This level of clarity would help to avoid the impression that special privileges exist for some and would ensure that all, regardless of their position, are equally subject to the same standards and guidelines.


After all, there is no partiality or favoritism among Jehovah's Witnesses, right?
____________________________________________________________

• Argument 1:

Titus 1:6,7: "if there is any man free from accusation,f a husband of one wife, having believing children who are not accused of debauchery or rebelliousness. For as God’s steward, an overseer must be free from accusation, not self-willed,h not quick-tempered,i not a drunkard, not violent, not greedy of dishonest gain"


Strict interpretation of Titus 1:7 and 1 Timothy 3:2, which require servants in the congregation to be "free from accusation" and "not rebuked for gross transgressions," is important to consider the broader biblical purpose and context of these verses.


First, the term "free from accusation" in Titus 1:7 and 1 Timothy 3:2 refers to maintaining a continuing good moral example. However, it does not imply that a person who has made mistakes in the past is permanently disqualified from serving if he has demonstrated true repentance and reformed his conduct. If a person resolves the issue of sin (as taught at James 5:15-16) by confessing and receiving forgiveness, then he or she no longer has an active “accusation.”


The Bible also speaks of God’s forgiveness as something that “blots out” sins. Isaiah 43:25 and Jeremiah 31:34 show that Jehovah promises not to remember the sins of those who repent. When forgiven, people are no longer viewed as “accused” in God’s eyes, which should be a standard for the congregation. The idea of complete forgiveness suggests that a forgiven and restored person can resume his or her responsibilities, unless there is a continuing pattern of sin.


Another point to consider is the example of biblical figures who made mistakes, such as King David, who even after committing serious sin was restored and continued to serve God. The key is genuine change and sincere repentance. Therefore, if a person has been faithful and his or her conduct has shown signs of change, this is more significant than past mistakes.
Thus, Titus and Timothy’s criterion seems to focus on avoiding public and ongoing accusations that could harm the congregation. The Bible supports forgiveness and restoration after repentance, not permanent disqualification for mistakes that have already been resolved.


The references to these texts from the Watch Tower Bible and Tract Society/Jehovah’s Witnesses are decades out of date.

• Argument 2:

Current Jehovah’s Witness policy requires that a person wait 3 to 5 years after a judicial committee to be appointed as a ministerial servant, and this period also applies to filing applications such as A-19 and A-8, which are specific to additional responsibilities in the congregation. However, there is one notable difference: a person is allowed to apply for a regular pioneer appointment after just one year, even after a reprimand. A regular pioneer is a member who commits to reporting 50 hours of volunteer preaching activity per month. Interestingly, regular publishers, who do not have to report a minimum number of hours, do not have this type of restriction.


This bureaucratic and biased system reveals a contradiction: a person can be assigned to a free service quickly, but for other assignments that involve recognition or a leadership role, the wait is significantly longer, suggesting a type of ostracism. This leads to a sense of frustration, as if repentance and spiritual forgiveness are not truly valued, but rather a proof of loyalty or “time out” or “frozen in time” or “waiting for forgiveness of sins” is required to meet the expectations of the organization.


For thousands, this waiting creates feelings of worthlessness, sadness, and even anxiety and depression, as it seems that even after a wrong has been resolved and sins forgiven, the organization still imposes bureaucratic barriers. This process, with no clear basis in Scripture, is interpreted as a form of control or manipulation, suggesting that a person’s worth is conditioned by organizational rules rather than a true sense of love, Christian restoration, and mercy.

• Argument 3:

Differences between Petitions A-2, S-205, A-8, and A-19 in Jehovah’s Witnesses: Manipulation and Ostracism?


Petitions A-2 and S-205:
A-2 allows a person to volunteer on local construction, building renovations, and relief projects— jobs that often require intense physical exertion and involve the heaviest labor.

S-205 allows a person to serve as a regular pioneer, spending 50 hours a month preaching from house to house or on the streets.

After a judicial committee, these petitions can be filed after just one year, allowing the individual to participate in physically demanding activities without additional paperwork, even if he or she is not yet “fully restored” according to the organization’s criteria.


Petitions A-8 and A-19:
A-8 is a petition to serve at Bethel, the headquarters of Jehovah's Witnesses, or at other branches, usually in administrative or specialized activities.


A-19 allows the member to work more regularly and closely with the organization, including being able to spend some days of the week working and sleeping in their own home or remotely.


To fill out these petitions, the waiting time is 3 to 5 years after a judicial committee, demonstrating a significant delay in relation to physical work.

Contradictions and Implications:
Heavy Work Without Bureaucracy: The fact that petitions A-2 and S-205 allow a quick return to physical work reveals a differentiated approach, in which more strenuous and voluntary activities are less regulated, while less physical work, but closer to administration (A-8 and A-19), has a long waiting period.

Manipulation and Ostracism: This system creates an environment in which a repentant member may feel that he or she is never “good enough” for less physically demanding and more trustworthy activities, which can be interpreted as humiliation and contempt. The organization imposes the idea that only with hard work and time will a person be “accepted” again, which can cause anxiety, depression, and feelings of worthlessness.

These policies demonstrate potential prejudice and ostracism, treating the sinner as someone who must “pay” for a long period of time before being considered trustworthy—unless it is for more strenuous activities. This not only creates differential and harsh treatment, but it can also foster feelings of humiliation and inferiority, deviating from the biblical principle of forgiveness and restoration.

• Argument 4:

“ Anthony Morris, ” a former member of the Governing Body of Jehovah’s Witnesses, is a figure who has stood out for expressing strong views on Christian conduct and living. In a widely discussed incident, he was caught buying alcohol, which raised eyebrows among some members and critics of the organization. This episode was interpreted as a contrast to the standards he himself helped set for others.


Morris and other leaders bear considerable responsibility, as the guidelines that guide members’ conduct often involve rigorous practices of self-control and restraint. The situation has raised questions about transparency, humanity, and the impact of rigid rules on ordinary members, especially those who may feel subject to a demanding and disciplinary system.


This type of episode may raise questions about the extent to which rules and penalties, such as extended waiting periods for certain activities or positions after a mistake, are applied equitably. For many, such practices reflect a potential cycle of frustration and disappointment, where emotional manipulation is perceived by those who are demoted or removed.

This type of structure can create feelings of inadequacy and contribute to what some call “spiritual ostracism,” where forgiveness is not complete or quick, and the repentant sinner does not feel fully welcomed.


These exclusionary practices and the imposition of long waiting periods for recovery may seem to some to be at odds with the example of immediate forgiveness and restoration found in the teachings of Jesus. This gap between doctrine and practice has led critics and even former members to question the extent to which leadership is willing to revise and humanize its rules while maintaining a spiritual environment of true compassion and acceptance.

• Argument 5:

It is notable that spiritual qualifications, age requirements, and other requirements create an environment of severe restrictions, especially for those who have passed judicial committees.

These restrictions result in significant differences between physical and volunteer work, such as construction and maintenance of local buildings (allowed for shorter waiting times under A-2), and work in Bethel or branches (where the waiting time is much longer under A-19).

These differences point to potential institutionalized bias and ostracism, as even after resolving their spiritual issues, volunteers are often kept on the sidelines for years.
The choice of how and when a member can contribute ends up reflecting organizational convenience more than the spiritual recovery and value that these individuals could bring.

In examining in depth the requirements for filing A-2 and A-19 petitions and their relationship to the waiting time after judicial committee, some points indicate a rigid and exclusionary treatment, creating adverse effects on the lives of those who have already gone through a disciplinary situation. Let’s look at the most relevant points of this analysis:

1. Waiting 3 to 5 Years for Certain Assignments
After a judicial committee, the requirement to wait between 3 and 5 years to be able to fill out petitions such as A-19 creates a difficult barrier to overcome, especially for those who wish to contribute voluntarily and reintegrate into the community. This long period conveys an idea of “continuous punishment,” even after readmission, and suggests that, even after recovery, the sinner is still seen as “insufficient” or “inadequate” for certain responsibilities. This waiting time makes it difficult for the individual to fully return, which can cause feelings of incapacity and exclusion.


2. Age Limitation and Preference for Young People
Another point that deserves to be highlighted is the strict age limit. For effective service in Bethel, for example, the age limit is 35 years. This indicates a clear preference for young people, which excludes a significant portion of the older brotherhood who, despite their experience, are seen as less suitable for these assignments. This requirement creates a subliminal message of “preference for physical perfection and vigor” over experience and spiritual maturity, which contradicts the biblical idea that God values the heart and willingness to serve above physical limitations or age.


3. Distinction between “Hard” and “Specialized” Work
The A-2 petition allows the brother or sister to volunteer for local construction and renovation work after only one year of reinstatement. In contrast, for Bethel or branch assignments (A-19), where the person can contribute technical or administrative skills, the waiting period is much longer. This difference suggests that, in the organization’s view, hard work is more acceptable and less “sensitive,” while roles that require a “specialized” profile are allowed only after a long waiting period.


This distinction conveys a message of ostracism and undervaluation, where the former sinner is treated as fit for physically demanding tasks, but seen as “unfit” for tasks that require intellectual or technical trust and responsibility. This type of differentiation creates an image of devaluation of the sinner, reinforcing the stigma and making him always feel like a "second citizen".

4. Implications for Self-Esteem and Self-Value:
The structure of spiritual requirements and waiting periods ultimately fosters an environment in which individuals, even after correcting their lives, continue to feel less worthy and useful to the organization. Rather than creating a welcoming opportunity for reintegration, the rigorous requirements and waiting periods seem to reinforce the idea that the sinner will never be completely restored in the eyes of the community.


This type of treatment can have a negative effect on an individual’s self-esteem and self-perception, leading them to question their spiritual worth and ability to contribute. Rather than fostering true reconciliation and inclusion, the policy ultimately fosters a sense of perpetual guilt and the idea that past wrongdoing will always limit their service to Jehovah.


5. Contradictions in the Application of the Principles of Mercy and Reintegration:
Biblically, many examples point to merciful treatment and quick reintegration of repentant individuals. However, the current system seems largely based on a logic of punishment, where the sinner is excluded from the most sought-after assignments and, consequently, from opportunities for spiritual advancement. This system contradicts Christian principles of forgiveness, suggesting a more “corporate” and less spiritual approach, where human qualities are measured in a strictly regulated way and, at times, without direct biblical basis.

CONCLUSION: THE URGENCY OF A COHERENT AND LOVING CHANGE

An Appeal for Justice and Mercy By eliminating the 3 to 5-year waiting rule , the organization would not only be correcting an unnecessary policy but also demonstrating that it is aligned with the core principles of mercy and love that Jehovah exemplifies. The benefits of this change are undeniable: a stronger congregation, happier and more motivated brothers , and an environment that truly reflects God's justice.
As James 2:13 reminds us, “mercy triumphs over judgment.” It is time to allow this mercy to prevail in our congregations so that all may be restored and fully participate in the work of the Kingdom.


Just as the recent changes have demonstrated the organization’s flexibility and love in caring for the spiritual needs of the brothers, it is imperative that the privilege restoration policy also be reviewed. There is no biblical basis for keeping repentant brothers in a prolonged waiting period, and in fact, this
may even hinder their spiritual recovery.


As the prophet Micah wrote: "Who is a God like you, who forgives sin and forgives the transgression...? He does not stay angry forever, for he delights in showing mercy." (Micah 7:18). May we follow Jehovah’s example by being quick to show mercy and fully restore those who sincerely wish to continue serving Him and the congregation.


Updating this policy would bring incalculable benefits, both for individuals and for the congregation as a whole. It is a change that would not only reflect Jehovah's compassionate character but also strengthen the work of the Kingdom in all aspects.


The blood of all is in your hands! The decisions you do not make or the way you turn a blind eye to injustices are driving thousands of brothers out of the congregations. Jehovah sees all of this! In the name of all men in the world, Jehovah's Witnesses.
______________________________________________________________

• EXPOSING THE INJUSTICES AND CORRUPTION WITHIN THE CONGREGATIONS

It is alarming to realize that injustices and corruption are proliferating within the organization, leading an environment that should be of love and support to transform into a space of competition for power and privileges. Favoritism among the elders has created a climate of discouragement and frustration among the publishers who genuinely seek to progress spiritually.


The consequences of these irresponsible attitudes are devastating. Instead of promoting healthy spiritual growth, many brothers and sisters find themselves suffocated by selfish interests, jealousy, and envy. The leadership, which should be an example of humility and service, has failed to protect the flock.

This toxic environment has led many to question their faith and, in extreme cases, abandon their worship of Jehovah.


It is essential for the organization's leadership to recognize that problems are multiplying, like weeds that, even when uprooted, give way to new ones. The pattern of favoritism and injustice that is eroding the congregations cannot be ignored. The absence of effective action in the face of these situations will only serve to intensify the suffering of the people.


The voices of those being harmed need to be heard. The people are suffering under the oppression of a structure that has forgotten the true purpose of serving Jehovah. When the elders fail to fulfill their pastoral role, the responsibility falls on the organization's leadership
to act urgently.


How long will the situation continue without changes? Will the justice, love, and mercy of Jehovah really be applied, or will the problems continue to be ignored? It is our duty to expose these injustices and cry out for change, as the integrity of the body of Christ is at stake.


It is undeniable that the organization faces serious internal problems, and the perception is that the Governing Body is not fully aware of what is happening in the congregations on a large scale. Favoritism, corruption, and lack of action have become a reality that can no longer be ignored.

Many elders, who should be examples of humility and spiritual leadership, are sitting in their chairs, complacent, while Jehovah's flock suffers the consequences of wrong decisions and a negligent posture. The lack of effective oversight, combined with the absence of true accountability, allows unjust practices to be perpetuated, leaving a trail of discouragement, frustration, and even disbelief among the brothers. Publishers seeking spiritual help find themselves cornered in a system that often favors those with more influence, rather than promoting an environment of equality and genuine spiritual support.


In many congregations, the reality is that instead of shepherds caring for their flock, there are men who merely occupy chairs, seeking to draw attention and “power,” more concerned with status than with the spiritual well-being of their brothers.

And what is more serious: the omission of those who could make a difference is directly contributing to the suffering of many.

• How long will this situation be ignored?  
• How long will the cries for justice and change be stifled by the inertia of a structure that has strayed from compassion and true Christian leadership?

The Governing Body needs to be awakened to the reality unfolding before their eyes, where entire congregations are being undermined by a system that no longer reflects the love and justice of Jehovah. If the organization does not mobilize to address these problems urgently, the situation will only deteriorate further, distancing those who seek to serve God with their whole heart but cannot find in the congregations the support and love that should be the foundation of our faith.


The moment demands firm action, a review of how spiritual leadership is being conducted, and a deep evaluation of how the elders are being chosen and retained in their positions.

The people cry out for change, and silence and inertia cannot be the response to this suffering.

There is no point in creating a training school for elders.

The situation within the Jehovah’s Witnesses organization seems, in some ways, increasingly complex and unmanageable. Amid the proliferation of policies and trainings, a fundamental question arises:

What is the true purpose of the organization?

Is it intended to be a spiritual community, focused on the well-being and growth of its members, or is it becoming something more corporate and bureaucratic, where processes and protocols take the place of true compassion and spirituality?


In the face of difficulties and apparent contradictions in policies, there seems to be growing uncertainty about how to maintain basic Christian principles while managing a global organization. The creation and repetition of trainings and courses for elders—which should make service easier and strengthen the faith of the brothers—may in fact be creating more layers of rules and complexity. Rather than helping, these initiatives may be confusing and even exhausting those who serve, contributing to an environment where the focus on love and spirituality is obscured.


This confusion raises a crucial question: Are Jehovah’s Witnesses trying to operate like a business, where the hierarchical system and training are intended only to maintain corporate order, or are they seeking to be a religion that helps its members draw closer to God in a simple and sincere way? The true role of a religious organization should be to guide and support spiritually, but today’s plethora of rules and increasing organizational control may be driving people away from the experience of genuine faith.

CONCLUSION :
With respect and a great sense of urgency, we would like to emphasize the importance of implementing the proposed changes seriously, considering the positive impact they can have on the well-being and unity of the congregations. We all recognize that the members of the Governing Body have natural limitations in not understanding all the realities experienced by brothers and sisters in the world.
The practical and, in some cases, painful experiences that many have gone through reveal areas where adjustments are necessary, especially in bureaucratic processes that create obstacles to spiritual progress. We emphasize that those who create the current rules have not been through them, so they do not have the dimension of the effect on people, therefore they are heavy, harsh rules that make millions sick. Remember, all human beings are sinners and imperfect.

• 1. Reduction of the bureaucratic period from 3 to 5 years for appointment as a ministerial servant after a commission:

The elimination of this excessive and unbiblical period will allow repentant and dedicated brothers to serve promptly, valuing their sincere desire to contribute to the congregation. This adjustment not only corrects an inconsistency with the principles of forgiveness and rehabilitation, but also strengthens congregational morale by showing that the organization values ​​the service and spiritual growth of its members.

• 2. Benefits to regular pioneers:

Ideas for theocratic benefits that could be offered to regular pioneers and publishers after a year of spiritual recovery following a judicial committee, allowing continuity in privileges and service without unnecessary bureaucracy:

Rapid reintegration into service assignments: Possibility of serving as a regular pioneer and being considered for congregational and theocratic roles such as (A-8 and A-19 and ministerial servant) more easily after the restoration period.

Preferential Evaluation for Assignments: Exemplary regular pioneers could receive more frequent and preferential evaluation of their qualifications to serve as ministerial servants and, eventually, elders, ensuring faster progress in their assignment.

Exclusive Access to Leadership Training: Exclusive training courses for regular pioneers interested in advancing to congregational leadership positions, focusing on administrative, teaching and pastoring skills, preparing them for greater responsibilities.

Representation on Project Committees: Regular pioneers with longer service years could be invited to participate in regional or national committees to implement special initiatives, being recognized for their contribution to projects that benefit the entire organization.

Access to special instruction: Additional courses or training for personal development, promoting engagement and training in assignments.

Participation in Special Projects: Inviting pioneers to collaborate in Kingdom Hall construction and maintenance projects, as well as humanitarian assistance projects, promoting skills and interactions with brothers from different places.

Leadership Mentoring: Offering mentoring focused on the development of leadership and ministerial skills, with training focused on practical and spiritual skills.

Delegation of Temporary Special Functions: Allowing pioneers, after a period of recovery, to temporarily assume assistance functions at events or assemblies, such as welcoming or supervising teams, promoting confidence and recognition of their recovery.

Ministerial Training Cycle: Creating a special program that allows qualified pioneers and publishers to have access to additional training courses on ministerial topics and preaching techniques.

Ease of Relocation to Areas of Need: Facilitate relocation to areas with less ministerial support, where they can apply their skills and serve as pioneers in smaller congregations.

Circuit Fellowship Programs: Develop a program where pioneers can accompany circuit overseers on visits to local congregations for hands-on learning about organizational support and spiritual encouragement.

Special Access to Regional Training Events: Offer preferential invitations to training or refresher events at Bethel and other headquarters, highlighting pioneers who are working in more challenging areas.

Inter-Congregation Exchange Program: Pioneers could have opportunities to serve temporarily in congregations in areas of greater need, with logistical support from the organization. This not only broadens their experience, but also brings help to needy areas.

Advanced Training Mentoring: Pioneers with 5+ years of experience could participate in an advanced mentoring program at Bethel or with experienced regional elders to hone their skills in leadership, communication, and spiritual counseling.

Temporary Assignment to Support Local Headquarters: Regular pioneers could be invited to temporarily assist at local headquarters or branches, contributing to logistics, preaching coordination, and special activities.

Merit System for Special Privileges: A system that offers pioneers with a solid track record exclusive opportunities, such as participation in international preaching projects in challenging or less accessible locations.

Formal Recognition of Long Service: Create an internal certification for regular pioneers who complete significant cycles, such as 5, 10, or 15 years of service. This recognition can count toward consideration for assignments for new privileges.

Pioneers with Preferred Evaluations and Recommendations: Create an evaluation system where regular pioneers with positive evaluations receive direct recommendations from the congregation for leadership assignments, streamlining the process.

Merit-Based Promotion System with Recognition in Local Publications: Introduce a system where pioneers who achieve significant milestones, such as number of hours dedicated or notable results, are recognized is in the ministry, may have official recognition, promoting their visibility for future appointments.

Accelerated Progression Scale for Elder or Assistant Overseer Assignment: After a period of continued regular pioneering and participation in congregational initiatives, pioneers could be considered for higher assignments without the usual waiting period, demonstrating the value of their experience.

Resource Mobilization Initiative: Pioneers with exceptional ability to raise funds or coordinate congregational events in the areas of technology and information technology, law, or medicine could be given opportunities to lead outreach efforts to support new theocratic projects or in areas of need, expanding their impact.

Special Projects System: Encourage brothers to get involved in special projects, such as organizing large-scale events, building Kingdom Halls, or getting involved in humanitarian relief projects. These projects could be evaluated and rewarded with additional privileges or responsibilities at the local, regional, or international levels.

• 3. Channels for reporting corruption and abuse of power in congregations:

A secure, anonymous, and accessible system that allows publishers to report cases of abuse, favoritism, and injustice will ensure that the organization maintains an environment of justice and impartiality, as desired by biblical principles. The additional responsibility for evaluation for the circuit overseer and the country branch not only reduces the possibility that abuses will go unpunished, but also promotes greater transparency and trust among the brothers.

These suggestions have advantages that strengthen spirituality, reduce resentment, and foster an environment of forgiveness and mutual support. They represent a different perspective on leadership, since the field experience of publishers and pioneers is distinct from that of leadership positions. Furthermore, everyone, including leaders, is human and susceptible to failure. This approach to redesign reflects a healthy adjustment that is necessary for organizational harmony and the spiritual well-being of all.

Implementing these proposals is a practical, respectful adjustment that is aligned with biblical values ​​such as compassion, justice, and humility, keeping the organization on the path of true worship and preventing internal norms from alienating those who sincerely desire to serve.

Are Jehovah's Witnesses a religion or a business?

To this day, the structure and the way it has dealt with its members is that of a business.

• Important Notice:

We will no longer tolerate corruption, prejudice, ostracism, or hatred within our community. This is a call for change, and the first step will be to implement the international petitions that seek to correct unbiblical rules, policies, and bureaucracies. We would like to make it clear that this is not a threat, but an opportunity to adjust the rules in a way that is fair, equitable, and in harmony with the Christian principles that we should all follow. If the leadership does not accept these adjustments, we will take the matter to international courts, presenting each person’s experience affected by these failures, to ensure that everyone, regardless of their position, is treated with dignity and respect.

Benefits to the Organization:

By implementing these new policies, the Jehovah’s Witnesses religion ( Watch Tower Bible and Tract Society of Pennsylvania ) will be viewed with greater respect and understanding by those within and outside the community.

By correcting the systemic failures that have allowed prejudice and bias to flourish, the organization will more closely align itself with biblical standards of love, justice, and fairness.

The impact will be positive, strengthening the trust of members, attracting new interested people who see the sincerity and transparency of the faith, and fostering an environment where all feel truly welcomed and able to grow spiritually without fear of injustice. These changes will ensure that Jehovah’s Witnesses continue to be a strong, united community in tune with Jehovah’s will, offering a genuine opportunity for all to be saved and grow spiritually.

By adopting these new policies, the organization will demonstrate humility, transparency, and a commitment to justice and spiritual well-being.

This will result in a more positive image in society, strengthening the confidence of the public and its members themselves in the organizational structure. Implementing these changes will highlight that Jehovah’s Witnesses truly care about following the principles of love, impartiality, and respect that Jesus taught, becoming a model of Christian conduct for other religious communities and the world at large.