Английская Википедия:Bible Student movement

Материал из Онлайн справочника
Перейти к навигацииПерейти к поиску

Шаблон:Short description

Файл:Development of Bible Students en.svg
A simplified chart of historical developments of major groups within Bible Students

Шаблон:Bible Students Шаблон:Jehovah's Witnesses The Bible Student movement is a Millennialist[1] Restorationist Christian movement. It emerged in the United States from the teachings and ministry of Charles Taze Russell (1852–1916), also known as Pastor Russell, and his founding of the Zion's Watch Tower Tract Society in 1881. Members of the movement have variously referred to themselves as Bible Students, International Bible Students, Associated Bible Students, or Independent Bible Students.

A number of schisms developed within the congregations of Bible Students associated with the Watch Tower Society between 1909 and 1932.Шаблон:SfnШаблон:Sfn The most significant split began in 1917 following the election of Joseph Franklin Rutherford as president of the Watch Tower Society two months after Russell's death. The schism began with Rutherford's controversial replacement of four of the Society's board of directors and publication of The Finished Mystery in July 1917.

Thousands of members left congregations of Bible Students associated with the Watch Tower Society during the 1920s, prompted in part by Rutherford's failed predictions for the year 1925, increasing disillusionment with his on-going doctrinal and organizational changes, and his campaign for centralized control of the movement.Шаблон:Sfn William Schnell, author and former Jehovah's Witness, claims that three quarters of the original Bible Students who had been associating with the Watch Tower Society in 1919 had left by 1931.[2]Шаблон:SfnШаблон:Efn In 1930 Rutherford stated that "the total number of those who have withdrawn from the Society... is comparatively large."[3]

Between 1918 and 1929, several factions formed their own independent groups, including the Stand Fast Movement, the Pastoral Bible Institute, the Laymen's Home Missionary Movement founded by Paul Johnson and the Dawn Bible Students Association. These groups range from conservative (claiming to be Russell's true followers) to more liberal (claiming that Russell's role is not as important as once believed).Шаблон:Sfn Rutherford's faction of the movement retained control of the Watch Tower SocietyШаблон:Sfn and adopted the name Jehovah's witnesses in July 1931.Шаблон:Efn By the end of the 20th century, Jehovah's Witnesses claimed a membership of 6 million,[4] while other independent Bible Student groups had an estimated total of less than 75,000.[5][6]

Foundation

Файл:Charles Taze Russell.jpg
Charles Russell in 1911

In 1869, Charles Russell viewed a presentation by Advent Christian preacher Jonas WendellШаблон:Sfn[7] (influenced by the Millerites)Шаблон:Sfn and soon after began attending an Adventist Bible study group in Allegheny, Pennsylvania led by George Stetson. Russell acknowledged the influence of Adventist ministers including George Storrs, an old acquaintance of William Miller and semi-regular attendee at the Bible study group in Allegheny.[8]

In early January 1876, Russell met independent Adventist preachers Nelson H. Barbour and John H. Paton, publishers of the Herald of the Morning, who convinced him that Christ had returned invisibly in 1874.Шаблон:SfnШаблон:Efn[9]Шаблон:Efn Russell provided financial backing for Barbour and became co-editor of Herald of the Morning; the pair jointly issued Three Worlds and the Harvest of This World (1877), written mostly by Barbour.Шаблон:Efn[10] Various concepts in the book are still taught by the Bible Student movement and Jehovah's Witnesses, including a 2520-year period termed "the Gentile Times" predicted to end in 1914. Deviating from most Second Adventists, the book taught that the earth would not be burned up when Christ returned, but that humankind since Adam would eventually be resurrected to the earth and given the opportunity to attain eternal perfect human life if obedient. It also revealed an expectation that all of the "saints" would be taken to heaven in April, 1878.[11][12]

Russell continued to develop his interpretations of biblical chronology. In 1877, he published 50,000 copies of the pamphlet The Object and Manner of Our Lord's Return, teaching that Christ would return invisibly before the battle of Armageddon. By 1878, he was teaching the Adventist view that the "time of the end" had begun in 1799,[13] and that Christ had returned invisibly in 1874Шаблон:Sfn and had been crowned in heaven as king in 1878. Russell believed that 1878 also marked the resurrection of the "sleeping saints" (all faithful Christians who had died up to that time) and the "fall of Babylon" which he taught to be God's final judgment of unfaithful Christendom.[14][15] October 1914 was held as the end of a harvest period that would culminate in the beginning of Armageddon, manifested by the emergence of worldwide anarchy and the decline and destruction of civilized society.[16][17]

Russell broke with Barbour in July 1879 over the doctrine of substitutionary atonement and began publishing his own monthly magazine, Zion's Watch Tower and Herald of Christ's Presence (now known as The Watchtower Announcing Jehovah's Kingdom), and the pair competed through their rival publications for the minds of their readers.[11][18] (Semi-monthly publication of the magazine began in 1892.)Шаблон:Efn[19]

In early 1881, Russell predicted that the churches ('Babylon') would begin to fall apart and that the rapture of the saints would take place that year, although they would remain on earth as materialized spirit beings.[11] In 1882, he outlined his nontrinitarian views concluding that the doctrine is not taught in the Bible.[11]

Readers of Zion's Watch Tower formed thirty Bible study groups in seven states in the United States in 1879—80, with each congregation electing its own elders. In 1880, Russell visited the congregations to conduct six-hour study sessions, teaching each congregation how to carry out topical Bible study.[11]Шаблон:Sfn

Watch Tower Society

In 1881, Zion's Watch Tower Tract Society was formed as an unincorporated administrative agency for the purpose of disseminating tracts, papers, doctrinal treatises and Bibles, with Russell as secretary and William Henry Conley as president.[19] Three years later, on December 15, 1884, Russell became president of the society when it was legally incorporated in Pennsylvania.[20] (The society was renamed Watch Tower Bible and Tract Society in September 1896).Шаблон:Sfn Russell wrote many articles, books, pamphlets and sermons, which by his death totaled 50,000 printed pages, with almost 20 million copies of his books printed and distributed around the world.[11] In 1886, he wrote the first of what would become a six-volume Bible textbook series called Millennial Dawn, later renamed Studies in the Scriptures,[21]Шаблон:Efn which presented his fundamental doctrines. As a consequence, the Bible Students were sometimes called Millennial Dawnists.

Russell advertised for 1000 preachers in 1881, and encouraged all who were members of "the body of Christ" to preach to their neighbors, to gather the "little flock" of saints while the vast majority of mankind would be given the opportunity to gain salvation during Christ's 1000-year reign.Шаблон:Sfn Russell's supporters gathered as autonomous congregations to study the Bible and his writings. Russell rejected the concept of a formal organization as "wholly unnecessary" for his followers and declared that his group had no record of its members' names, no creeds, and no sectarian name.Шаблон:Sfn He wrote in February 1884: "By whatsoever names men may call us, it matters not to us... we call ourselves simply Christians."[22]

Elders and deacons were elected by congregations and Russell tolerated a great latitude of belief among members. He opposed formal disciplinary procedures by congregation elders, claiming this was beyond their authority,[23] instead recommending that an individual who continued in a wrong course be judged by the entire congregation, which could ultimately "withdraw from him its fellowship" if the undesirable behavior continued.Шаблон:Efn Disfellowshipping did not mean the wrongdoer was to be shunned in all social circumstances or by all Bible Students, though fellowship would be limited.Шаблон:Sfn From 1895, Russell encouraged congregations to study his Bible textbook series, Studies in the Scriptures, paragraph by paragraph to properly discern God's plan for humanity. In 1905, he recommended replacing verse-by-verse Bible studies with what he called "Berean Studies" of topics he chose.Шаблон:Sfn

The Watch Tower Society opened overseas branches in London (1900),[24] Germany (1903), and Australia and Switzerland (1904).[25] The Society's headquarters were transferred to Brooklyn, New York in 1909.[26]

In January 1914, the Bible Students began public showings of The Photo-Drama of Creation.[27] It presented Russell's views of God's plan from the creation of the earth through to the establishment and administration of God's kingdom on earth. The Photo-Drama represented a significant advancement in film production, as the first major presentation to synchronize motion pictures with audio by use of phonograph records. Worldwide attendance in 1914 exceeded nine million.[28][29]

International Bible Students Association

In 1910, Russell introduced the name International Bible Students Association as a means of identifying his worldwide community of Bible study groups. He wrote: Шаблон:Blockquote

Russell explained that the Association would be directed and managed by the Peoples Шаблон:Sic Pulpit Association which, in turn, represented the Watch Tower Bible & Tract Society. All Bible Student classes using Watch Tower Society publications could consider themselves identified with the Association and were authorized to use the name International Bible Students Association in connection with their meetings. The name was also used when advertising and conducting Bible Students conventions.[30]

Formative influences

In addition to Russell other early influences include:

First schism

Шаблон:See also In 1905, Paul S. L. Johnson, one of the traveling "Pilgrim" speakers and a former Lutheran minister, pointed out to Russell that his doctrines on the New Covenant had undergone a complete reversal: until 1880 he had taught that the New Covenant would be inaugurated only after the last of the 144,000 anointed Christians had been taken to heaven,[31] but since 1881 he had written that it was already in force.[32]Шаблон:Sfn Russell reconsidered the question and in January 1907 wrote several Watch Tower articles reaffirming his 1880 position—that "the new covenant belongs exclusively to the coming age"[33]—adding that the church had no mediator, but that Christ was the "advocate". He also taught that Christians making up the 144,000 would join Christ as a "joint heir" and assistant mediator during the millennium.[34]

On October 24, 1909, former Watch Tower Society secretary-treasurer Ernest C. Henninges, who was by then the Australian branch manager based in Melbourne, wrote Russell an open letter of protest trying to persuade him to abandon the teaching, and calling on Bible Students to examine its legitimacy. When Russell refused, Henninges and most of the Melbourne congregation left Russell's movement to form the New Covenant Fellowship. Hundreds of the estimated 10,000 US Bible Students also left, including pilgrim Matthew L. McPhail, a member of the Chicago Bible Students, and A. E. Williamson of Brooklyn, forming the New Covenant Believers.Шаблон:SfnШаблон:Sfn The group, which informally referred to members as Free Bible Students, published The Kingdom Scribe magazine until 1975. The group is currently known as the Berean Bible Students Church, with fewer than 200 members.Шаблон:Citation needed

Leadership dispute and aftermath

Шаблон:Main

Файл:J.F. Rutherford.gif
Joseph Rutherford

Russell died on October 31, 1916, in Pampa, Texas during a cross-country preaching trip. On January 6, 1917, board member and society legal counsel Joseph Franklin Rutherford was elected president of the Watch Tower Society, unopposed, at the Pittsburgh convention. Rutherford then announced publication of The Finished Mystery, which he claimed was a posthumous volume of Russell's Studies in the Scriptures.[35] By-laws passed by both the Pittsburgh convention and the board of directors stated that the president would be the executive officer and general manager of the society, giving him full control of its affairs worldwide.Шаблон:Sfn

By June, four of the seven Watch Tower Society directors—Robert H. Hirsh, Alfred I. Ritchie, Isaac F. Hoskins and James D. Wright—had decided they had erred in endorsing Rutherford's expanded powers of management,[36] claiming Rutherford had become autocratic.[36] In June Hirsh attempted to rescind the new by-laws and to reclaim the powers of management from the president,Шаблон:Sfn but Rutherford later claimed he had by then detected a conspiracy among the directors to seize control of the society.Шаблон:Sfn In July, Rutherford gained a legal opinion from a Philadelphia corporation lawyer that the four were not legally directors of the society.Шаблон:Sfn

On July 12, Rutherford filled what he claimed were four vacancies on the board, appointing Alexander H. Macmillan and Pennsylvania Bible Students W. E. Spill, John A. Bohnet and George H. Fisher as directors.Шаблон:Sfn Between August and November the society and the four ousted directors published a series of pamphlets, with each side accusing the other of ambitious, disruptive and dishonest conduct. The former directors also claimed Rutherford had required all headquarters workers to sign a petition supporting him and threatened dismissal for any who refused to sign.Шаблон:Sfn Police forcibly escorted the former directors from the Brooklyn headquarters on August 8.[37] On January 5, 1918 Rutherford was returned to office.

By mid-1919 about one in seven Bible Students had chosen to leave rather than accept Rutherford's leadership,Шаблон:Sfn forming groups such as The Stand Fast Movement, the Paul Johnson Movement, and the Pastoral Bible Institute of Brooklyn.Шаблон:Sfn According to William Schnell, as many as three quarters of the Bible Students associating in 1919 left the movement by 1931 in protest against Rutherford's rejection of Russell's teachings.[2]Шаблон:Sfn cites The Watch Tower December 1, 1927 (p 355) in which Rutherford states, "the larger percentage" of original Bible Students had by then departed. A significant influx of new members arrived between Russell's era and 1928.[38][39][40]

To reduce public confusion regarding the existence of several groups of Bible Students no longer associated with the Watch Tower Bible and Tract Society, Bible Students associated with the society adopted the name Jehovah's witnesses on July 26, 1931 at a convention in Columbus, Ohio.[41][42] In 1993, the Watch Tower Society stated that the name change was also required because of "the need to be separate and distinct from those religious systems that fraudulently claimed to be Christian".[43]

Associated Bible Students

The Associated Bible Students groups, which adhere to Charles Taze Russell's teachings, include the Independent Bible Students, Stand Fast Bible Students and Dawn Bible Students. Congregations are autonomous, and may not necessarily have contact with other congregations, though many do. The Dawn Bible Students collectively form the largest segment of the Bible Student movement separate from the Watch Tower Society.[44]

Pastoral Bible Institute

In 1918, the former directors held the first Bible Student Convention independent of the Watch Tower Society. At the second convention a few months later, the informal Pastoral Bible Institute was founded. It began publishing The Herald of Christ's Kingdom, edited by Randolph E. Streeter. An editorial committee continues publication of the magazine[45] in a reduced capacity, and reproduces other Bible Student movement literature, including Russell's six-volume Studies in the Scriptures.[44]

Berean Bible Institute

The Australian Berean Bible Institute (BBI) formally separated from the Watch Tower Society in 1918. It published The Voice, and continues to publish the People's Paper magazine. There are several 'classes' of Bible Students in Australia that hold similar beliefs to those promulgated by the BBI, but there is no official affiliation. Two conventions are held annually in Anglesea, Victoria and Alexandra Headland, Queensland. There is no official creed, and members are allowed to come to their own conclusions regarding interpretations of the Bible; the role of fellowship is to provide mutual help and stimulation. The number of Bible Students in Australia is estimated at approximately 100.[46]

Stand Fast Bible Students Association

In December 1918, Charles E. Heard and others consideredШаблон:Citation needed Rutherford's indifference[47] regarding the purchase of war bonds to be a perversion of Russell's pacifist teachings, and contrary to scripture.[48] As a result, they founded the Stand Fast Bible Students Association in Portland, Oregon. The name originated from their decision to "stand fast" on principles involving war that Russell had espoused. Membership dwindled and the group was eventually disbanded. A splinter group known as the Elijah Voice Society was founded by John A. Herdersen and C. D. McCray in 1923. They were especially noted for their preaching and pacifist activity.Шаблон:Citation needed

Dawn Bible Students Association

Шаблон:Main Шаблон:See also In 1928, Norman Woodworth, cousin of Clayton J. Woodworth, left the Watch Tower Society after having been in charge of its radio ministry. Woodworth created an independent Bible Students radio program called Frank and Ernest.[49] Funding was provided by the Brooklyn congregation of Bible Students and broadcasting continued into the 1980s. In 1929 the station sponsored the First Annual Reunion Convention of Bible Students at the old Bible House used by Russell in Pittsburgh.

In 1931 Woodworth and others founded the Dawn Bible Students Association to resume publication of Studies in the Scriptures, which the Watch Tower Society had officially ceased printing in 1927. The Dawn Bible Students published a leaflet, The Bible Students Radio Echo, to follow up interest in the radio program. The leaflet was soon developed into a 16-page magazine and renamed The Dawn—A Herald of Christ's Presence, which they continue to publish, along with radio, television, and Internet radio programs.[49]

Independent Bible Students

Шаблон:Unreferenced section Over the past thirty-five years, controversy surrounded the Dawn Bible Students Association as their publishing and editorial committee began to promote more liberal points of view, distancing themselves from some of Russell's viewpoints, alienating many Bible Students as a result.Шаблон:Citation needed In 1974, a group of Bible Students meeting at a convention in Fort Collins, Colorado formally ceased their spiritual fellowship with, and financial support of, the Dawn Bible Students Association. They refer to themselves as Independent Bible Students.

The split was not intended to eliminate or restrict personal fellowship, but was viewed as a "stand for the truth"Шаблон:Citation needed by ceasing sponsorship of elders associated with the Dawn Bible Students, and avoiding attendance at their conventions. In recent years, attempts have been made to reintegrate the groups.Шаблон:Citation needed The Independent Bible Students publishes a non-doctrinal magazine, The Bible Students Newsletter.Шаблон:Citation needed

Free Bible Students

Файл:Der Pilgrim.jpg
The first page of 〈Der Pilgrim〉

Шаблон:Main The Free Bible Students separated very earlyШаблон:Clarify from the Watch Tower Society in response to Russell's changes to some teachings.Шаблон:Citation needed

New Covenant Believers

In 1909, Matthew L. McPhail, a traveling elder ("pilgrim") and member of the Chicago Bible Students, disassociated from Russell's movement when controversy arose over Russell's expanded view of the application and timing of the "New Covenant" mentioned by Jeremiah. McPhail led the New Covenant Bible Students in the United States, founding the New Covenant Believers in that year. The community, which members informally refer to as Free Bible Students, published The Kingdom Scribe magazine until 1975.[50] The group is now known as the Berean Bible Students Church in Lombard.[51]

Christian Discipling Ministries International

In 1928 the Italian Bible Students AssociationШаблон:Clarify in Hartford, Connecticut withdrew its support from the Watch Tower Society and changed its name to the Millennial Bible Students Church or Christian Millennial Fellowship and later to Christian Discipling Ministries International. They came to reject many of Russell's writings as erroneous. Now located in New Jersey, the group is known as the Free Bible Students; it has published The New Creation magazine since 1940.[50]

Free Bible Students Association

In 1928, Conrad C. Binkele—the former Branch Manager of the Watch Tower Society—founded the Free Bible Students Association in Germany, Austria and Switzerland, and published a religious magazine called Der Pilgrim from 1931 to 1934.Шаблон:Citation needed Free Bible Students in Germany were persecuted during World War II. Only after the war were rehabilitated in the Bible Students and approved the publication again.Шаблон:Clarify

Jehovah's Witnesses

Шаблон:Main Bible Students who submitted to Rutherford's leadership of the Watch Tower Bible and Tract Society became known as Jehovah's witnesses in 1931. The Watch Tower Society remains the denomination's primary administrative body, and their beliefs and organizational structure have diverged considerably from Russell's teachings.[52] In 1955, the Watch Tower Society claimed that those who broke affiliation with the society during Rutherford's presidency constituted the "evil slave" of Matthew 24:48–51.[53]

The Watch Tower Society officially discarded this view in 2013, redefining the "evil slave" as a hypothetical warning to the 'faithful slave'.[54] Their modern literature identifies Bible Students only as a former name for their own denomination without acknowledging the continued existence of other Bible Student groups.[55][56] Jehovah's Witnesses report worldwide membership of about Шаблон:JWStatistics and attendance at the Memorial of Christ's death of around Шаблон:JWStatistics.[57]

Laymen's Home Missionary Movement

Шаблон:Main Paul S. L. Johnson founded the Laymen's Home Missionary Movement in 1919. Johnson's death in 1950 led to an internal disagreement over his role as a teacher chosen by God, and resulted in the formation of new splinter groups, such as the Epiphany Bible Students Association and the Laodicean Home Missionary Movement. Johnson believed he had been appointed by God as Russell's official spiritual successor, that he was the last member of the 144,000 of Revelation 7, and that hope of a heavenly reward of immortality for the Christian faithful would cease after his death.

His associate and successor, Raymond Jolly, taught that he instead was the last member of the "great multitude", also from Revelation 7. After Jolly's death, remaining members of the fellowship believed they would live on a perfected earth in God's kingdom as a group referred to as the "modern worthies", as associates of the "ancient worthies"—the ancient Jewish prophets God would resurrect to guide and instruct the world in his kingdom.Шаблон:Citation needed

Other groups

Friends of Man

Шаблон:Main Alexander F. L. Freytag, manager of the branch office of the Watch Tower Society in Switzerland since 1898, developed disagreements with Russell's teachings. He began publishing his own views using the Watch Tower Society's printing equipment in 1917, and was ousted from the Watch Tower Society by Rutherford in 1919. In 1920, Freytag founded the Angel of Jehovah Bible and Tract Society, also known as the Philanthropic Assembly of the Friends of Man and The Church of the Kingdom of God. He published two journals, the monthly The Monitor of the Reign of Justice and the weekly Paper for All.[58]

Kitawala

In 1907, Joseph Booth introduced the teachings of Charles Taze Russell to local preachers in Africa who then used Russell's literature without oversight by the Watch Tower Society, resulting in the development of various independent "Watch Tower Movements".[59] This included the formation in the 1920s of the Kitawala movement.[60][61] They posted the words "Watch Tower" in English on their meeting places, which later led many to mistakenly associate them with Jehovah's Witnesses. Due to intervention from the Watch Tower Society in the 1930s, some members joined the Jehovah's Witnesses denomination, but many remained independent.[62] The group was present in Burundi,[63] Democratic Republic of Congo,[64][65] and Tanzania.[66] Other similar "Watch Tower Movements" also appeared in Angola,[67] Malawi[68] and Mozambique.[69]

See also

Notes

Шаблон:Notelist

References

Шаблон:Reflist

Bibliography

External links

Партнерские ресурсы
Криптовалюты
Магазины
Хостинг
Разное

  1. ↑ Шаблон:Cite book
  2. ↑ 2,0 2,1 Шаблон:Citation
  3. ↑ The Watch Tower November 15, 1930 p. 342 col 1.
  4. ↑ See Demographics of Jehovah's Witnesses
  5. ↑ Present Truth February, 2006 pp 9–13.
  6. ↑ Шаблон:Citation
  7. ↑ Шаблон:Citation pointed to 1873 for the time of Christ's visible return.
  8. ↑ Watch Tower, 1906, as cited by Шаблон:Harvnb.
  9. ↑ Шаблон:Citation.
  10. ↑ Шаблон:Citation.
  11. ↑ 11,0 11,1 11,2 11,3 11,4 11,5 Шаблон:Harvnb
  12. ↑ Three Worlds, pp. 184–85.
  13. ↑ "The 'Time of the End,' a period of one hundred and fifteen (115) years, from A.D. 1799 to A.D. 1914, is particularly marked in the Scriptures." Thy Kingdom Come, 1890, p. 23.
  14. ↑ Thy Kingdom Come (1890), Volume 3 of Studies in the Scriptures, pp. 305–8.
  15. ↑ "This spuing out, or casting off, of the nominal church as an organization in 1878, we then understood, and still proclaim, to be the date of the commencement of Babylon's fall..."—"The Consummation of Our Hope" Шаблон:Webarchive in Zion's Watch Tower, April 1883. Reprints pp. 474–5.
  16. ↑ [1] Шаблон:Webarchive The Watch Tower, July 1881, "Future Work and Glory"
  17. ↑ "Things to Come—And The Present European Situation" Шаблон:Webarchive, The Watch Tower, January 15, 1892, Reprints, p. 1355
  18. ↑ Russell explained his side of the break with Barbour in the first issue of the Watch Tower Шаблон:Webarchive.
  19. ↑ 19,0 19,1 "Modern History of Jehovah’s Witnesses", Watchtower, January 15, 1955, page 14.
  20. ↑ Holden, A. (2002) Jehovah's Witnesses: Portrait of a Contemporary Religious Movement. (p. 18)
  21. ↑ Yearbook 1975, Watch Tower Society, 1975.
  22. ↑ Шаблон:Citation and cited by Шаблон:Harvnb.
  23. ↑ Шаблон:Citation, as cited by Шаблон:Harvnb, "The Lord's word does not authorize any court of Elders, or anyone else, to become busybodies. This would be going back to the practices of the Dark Ages during the Inquisition and we would be showing the same spirit as did the inquisitors."
  24. ↑ Jehovah's Witnesses in the Divine Purpose, Watch Tower Bible & Tract Society, 1959, page 32.
  25. ↑ "The First One a Hundred Years Ago", Awake, December 22, 2000.
  26. ↑ "Organized Testimony to the New World", Watchtower, July 15, 1950, page 215.
  27. ↑ Slides and film from the Photo-Drama can be viewed online at AGS Consulting Шаблон:Webarchive; the book is available online at Herald.
  28. ↑ Шаблон:Citation
  29. ↑ American Movie Classics, "Timeline of Influential Milestones... 1910s" Шаблон:Webarchive, Retrieved 2009-04-15.
  30. ↑ Ошибка цитирования Неверный тег <ref>; для сносок w1910 не указан текст
  31. ↑ Шаблон:Cite web
  32. ↑ Шаблон:Cite web
  33. ↑ Шаблон:Cite web
  34. ↑ Шаблон:Cite web
  35. ↑ Шаблон:Cite book
  36. ↑ 36,0 36,1 Шаблон:Harvnb
  37. ↑ Шаблон:Harvnb
  38. ↑ Шаблон:Cite book
  39. ↑ Шаблон:Cite book
  40. ↑ Шаблон:Cite magazine
  41. ↑ Шаблон:Cite book
  42. ↑ Шаблон:Cite magazine
  43. ↑ Шаблон:Cite book
  44. ↑ 44,0 44,1 Шаблон:Cite web
  45. ↑ Шаблон:Citation.
  46. ↑ Шаблон:Cite web
  47. ↑ "Could Not Talk of Loan", The New York Times, April 29, 1918, As Retrieved 2010-03-02, "Rutherford, the President, sa[id] that the buying of bonds was not a religious question, and that the [IBSA] association did not oppose the purchase of Liberty bonds by the members"
  48. ↑ Watch Tower, March 1, 1919:"'The International Bible Students’ Association is not against the Liberty Loan.; in Watch Tower, June 1, 1919 Rutherford indicated regret about making any comment on the matter.
  49. ↑ 49,0 49,1 Шаблон:Cite web
  50. ↑ 50,0 50,1 Шаблон:Cite web
  51. ↑ Welcome to Berean Bible Students Church
  52. ↑ Шаблон:Cite book
  53. ↑ The Watchtower, April 1, 1955, "Part 7—New Administration Amid World War I"
  54. ↑ Шаблон:Cite journal
  55. ↑ Шаблон:Cite journal
  56. ↑ Шаблон:Cite book
  57. ↑ Шаблон:Cite web
  58. ↑ Шаблон:Cite web
  59. ↑ Шаблон:Cite book
  60. ↑ Шаблон:Cite web
  61. ↑ Шаблон:Cite book
  62. ↑ Шаблон:Cite magazine
  63. ↑ Шаблон:Cite book
  64. ↑ Шаблон:Cite book
  65. ↑ Шаблон:Cite web
  66. ↑ Шаблон:Cite book
  67. ↑ Шаблон:Cite book
  68. ↑ Шаблон:Cite book
  69. ↑ Шаблон:Cite book
Источник — http://wikihandbk.com/ruwiki/index.php?title=Английская_Википедия:Bible_Student_movement&oldid=13507205