Watchower Doctrinal Changes Relating To Sharing In The Bread And Wine

1. Origins Under Charles Taze Russell (1870s–1916)

The movement that would later become Jehovah’s Witnesses began in the 1870s under Charles Taze Russell.

Core Beliefs and Practices

All members were considered part of a single class of Christians

Every attendee at the annual memorial:

  • Ate the bread
  • Drank the wine

The memorial functioned similarly to communion in other Christian traditions

Documented Evidence.

The 1899 report listed 339 congregations, 2,501 participants, 100% of members took part in taking the bread and wine.

Theological Framework

The 144,000 (Revelation 7) were understood as representing all faithful Christians

A “great company” existed, but it was still a heavenly class and partook of the bread and wine.

KEY POINT: There was no concept of a non-partaking class, participation was universal.

2. Transition and Organisational Upheaval (1917–early 1930s)

After Russell’s death in 1916, leadership passed to Joseph Franklin Rutherford in 1917.

Immediate Structural Changes

Within 6 months (1917):

  • 4 of 7 board members removed

By early 1930s:

  • Approximately 75% of original members had left

KEY POINT: This marks a major rupture between the original movement and its later form.

3. Systematic Organisational Transformation (1919–1938)

Rutherford introduced a series of changes that reshaped the movement.

1919–1920: Centralised Control Introduced

  • Appointment of service directors
  • Mandatory reporting of preaching activity

KEY POINT: 👉 Shift from voluntary participation → measured compliance

1926: Redefinition of Spiritual Priorities

“Character development” rejected

Emphasis placed on:

  • Door-to-door preaching
  • Literature distribution
  • Quantifiable output

1927: Doctrinal and Cultural Break

  • Russell’s teachings removed
  • Followers discouraged from revering him
  • Christmas was banned (In 1926 it was celebrated)

1928–1932: Removal of Local Authority

Elected elders criticised (1928)

Fully abolished by 1932

Replaced with centrally appointed leadership

KEY POINT: 👉 Local autonomy eliminated

1931: Identity Redefined

Name “Bible Students” replaced with:

  • Jehovah’s Witnesses

Additional bans:

  • Mother’s Day
  • Cross symbol

1938: Worship Simplified

  • Congregational singing removed
  • Replaced with organisational messaging

KEY POINT: 👉 Overall Pattern (1919–1938):

Reduction in:

  • Personal expression
  • Community autonomy
  • Traditional practices

Increase in:

  • Central authority
  • Behavioural control
  • Organisational uniformity

4. The Doctrinal Turning Point (The 1935 Convention)

Date: May 30 – June 3, 1935, Washington, D.C. Attendance: ~20,000 people

The Key Development

  • The “Great Multitude” = earthly class

Distinct from:

  • The 144,000 heavenly class

Immediate Reaction

  • Over 50% of audience stood
  • Public acceptance of new identity

Immediate Practical Consequence

Only the “anointed” (144,000) should partake

Others must:

  • Attend
  • Not consume the emblems

KEY POINT: 👉 This marks the origin of modern non-participation

5. Statistical Transformation of Memorial Participation

1935 (Immediately After Change)

  • 63,146 attendees
  • 52,465 partakers
  • ≈ 83% participation

1965

  • ~2,000,000 attendees
  • 11,550 partakers
  • Sharp decline in percentage

1995

  • 13,000,000+ attendees
  • 8,645 partakers

2005 (Lowest Point)

16,000,000+ attendees

8,524 partakers

≈ 0.05% participation (Roughly 1 in 2,000 people)

👉 Trend (1935–2005):

  • Absolute numbers ↓
  • Percentage participation ↓ dramatically

6. Reversal of the Trend (2007–2023)

Unexpected Increase

2007: >9,000 partakers

2010: >11,000

2014: >14,000

2023: 22,312 partakers

👉 Nearly tripled from 2005 low

7. Doctrinal Adjustments in Response

2007

Abandonment of fixed 1935 “cutoff” for heavenly calling

2011

Increase attributed to “Mental or emotional imbalance” (as stated in publication)

2016

Statement that:

Partaker numbers are not reliable indicators

👉 Pattern:

Doctrine predicted decline

Data showed increase

Doctrine adjusted accordingly

8. Mechanism of Behavioural Change

The transcript outlines a structured system:

Five-Step Conditioning Process

  1. Create two classes (heavenly vs earthly)
  2. Restrict emblems to one class
  3. Discourage claiming membership in that class
  4. Normalise non-participation from childhood
  5. Redefine attendance as sufficient participation

9. Long-Term Outcome

Present-Day Situation

Approximately 9 million attendees

The majority attend the memorial but do not partake

Key Historical Conclusion

The original practice rom 1870’s to 1916 was universal participation

The modern practice is near universal refusal (except minority)

Conclusion

In strict historical order, the development can be summarised as:

  1. 1870s–1916: Universal participation under Russell
  2. 1917–1930s: Organisational restructuring under Rutherford
  3. 1935: Introduction of two-class doctrine
  4. 1935–2005: Dramatic decline in participation
  5. 2007–present: Doctrinal adjustments amid rising participation

Key Insight

The modern memorial practice did not emerge gradually from the founding beliefs. Instead, it can be traced to a specific doctrinal shift in 1935 (Abandonment of fixed 1935 “cutoff” for heavenly calling), followed by decades of organisational reinforcement and measurable statistical change.

IN SHORT

Jehovah’s Witnesses Memorial Key Figures Reference Sheet

1. Origins (1870s–1916)

  • Universal participation: 100% of attendees partook of bread and wine.
  • 1899 report: 339 congregations, 2,501 participants, all partook.

2. Transition & Organisational Change (1917–1930s)

  • 1917: Joseph Franklin Rutherford becomes president.
  • Early 1930s: ~75% of original members left the organisation.

3. Organisational Transformation (1919–1938)

  • 1919–1920: Service directors appointed; preaching reports required.
  • 1926: Emphasis on activity over personal spiritual growth.
  • 1927: Russell’s teachings removed; Christmas banned.
  • 1928–1932: Elected elders abolished.
  • 1931: Name changed to Jehovah’s Witnesses; Mother’s Day condemned; cross/crown symbol dropped.
  • 1938: Congregational singing removed.

4. Doctrinal Turning Point (1935)

  • May 30–June 3, 1935: ~20,000 attendees in Washington, D.C.
  • Rutherford declares “Great Multitude” earthly class; 144,000 = heavenly class.
  • Immediate effect: non-anointed stop partaking.

5. Mechanism of Behavioural Change (Summary)

  1. Two-class system: heavenly vs earthly.
  2. Emblems restricted to heavenly class.
  3. Claiming to be anointed socially discouraged.
  4. Non-participation normalised from childhood.
  5. Attendance redefined as participation.

6. Present-Day Outcome

  • ~9 million attendees annually.
  • Majority of attendees do not partake.
  • Conditioning persists across generations.