Continuation part 1​

Continuation part 2​

Continuation part 4

Part 3

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.

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.

______________________________________________

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. (It's not about money) -> Theocratic benefits and within the congregation and in the branch.
Governing body of Jehovah's witnesses are modern Pharisees with unbiblical and cumbersome rules and laws? (Not even they can live up to it. Anthony Morris is living proof of this)
- 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).
Same standard waiting time after a judicial commission for all petitions and all privileges (time reduction from 3 to 1 to 1.6 (one and a half years))
- 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".
- Equality and transparency in sins at Bethel or people who have special service privileges
- Flexibility and reasonableness after judicial commission.
- End of 3 to 5 years of waiting Based on the S-395_E. Different precedents and policies between publishers and people who have special service privileges - for some people they have to wait 3 to 5 years and for others the forgiveness is immediate? 
- Equity and equality in rules for all

______________________________________________

• 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. 

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.  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.

• 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). 

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.

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.

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.

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. 

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.

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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: 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.

Continuation part 4