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Jehovah's Witnesses began as an informal Bible study group in the 1870s that sought to recover first-century Christian beliefs and practices. They disseminated literature announcing the expected reign of God's Kingdom and called themselves Bible Students. In 1931, they adopted the name Jehovah's Witnesses, epitomizing their belief in the Christian obligation to preach the gospel worldwide. Known for their ethic of nonviolence and their evangelizing work, and despite worshipping freely in most countries, Witnesses are subject to controversy, particularly vis-à-vis mainstream Christianity, the State, and secularized societies. The authors are practicing Jehovah's Witnesses who present this work as neither apologia nor official account, but as an emic description of the history, beliefs, identity, and organizational structure of Witnesses, and their societal interactions. While briefly covering main controversies, this Element focuses on the culture and lived experience of the millions comprising the Witness community. This title is also available as Open Access on Cambridge Core.
Drawing on a qualitative study conducted with both individuals who have been shunned from the Jehovah’s Witnesses community and those who were in a position to shun others, the authors identify areas of development within the Serious Crime Act 2015 and propose that there is scope to interpret the law broadly to include instances of people shunned from the Jehovah’s Witnesses community.
The Jehovah’s Witnesses were regular litigants in the Hughes Court because they entirely denied the authority of government over their religious activities, and because their activiites routinely provoked intense controversy where they tried to proselytize. Their record in the Supreme Court was mixed, though overall they probably came out of the Supreme Court in a better position than they had been in before. But, in the Court’s most important decision dealing with the sect, the Court upheld controversial programs requiring that all students salute the US flag, including students who had religious objections to the practice. That decision, strongly criticized from the moment it was handed down, was soon repudiated, though only after Hughes had retired.
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