Definition: Apostasy is abandoning or deserting the worship and service of God, actually a rebellion against Jehovah God. Some apostates profess to know and serve God but reject teachings or requirements set out in his Word. Others claim to believe the Bible but reject Jehovah’s organization.Back in 1909, the then president of the Watch Tower Society, C. T. Russell, wrote about those who turned away from Jehovah’s table and then began to mistreat their former fellow slaves. The Watch Tower of October 1, 1909, said: "All who cut loose from the Society and its work, instead of prospering themselves or upbuilding others in the faith and in the graces of the spirit, seemingly do the reverse—attempt injury to the Cause they once served, and, with more or less noise, gradually sink into oblivion, harming only themselves and others possessed of a similarly contentious spirit. . . . If some think that they can get as good or better provender at other tables, or that they can produce as good or better themselves—let these take their course. . . . But while we are willing that others should go anywhere and everywhere to find food and light to their satisfaction, strange to say, those who become our opponents take a very different course. Instead of saying in the manly fashion of the world, ‘I have found something which I prefer; goodbye!’ these manifest anger, malice, hatred, strife, ‘works of the flesh and of the devil’ such as we have never known worldly people to exhibit. They seem inoculated with madness, Satanic hydrophobia [rabies]. Some of them smite us and then claim that we did the smiting. They are ready to say and write contemptible falsities and to stoop to do meanness.”
Should we expect that apostates will arise within the Christian congregation?
1 Tim. 4:1: “The inspired utterance says definitely that in later periods of time some will fall away from the faith, paying attention to misleading inspired utterances and teachings of demons.”
2 Thess. 2:3: “Let no one seduce you in any manner, because [the day of Jehovah] will not come unless the apostasy comes first and the man of lawlessness gets revealed, the son of destruction.”
Some identifying marks of apostates—
They seek to make others their followers, thus causing sectarian divisions
Additional Reading: http://pastorrussell.blogspot.com/2008/08/savage-wolves-will-come-in-among-you.html
Acts 20:30: “From among you yourselves men will rise and speak twisted things to draw away the disciples after themselves.”
2 Pet. 2:1, 3: “There will also be false teachers among you. These very ones will quietly bring in destructive sects and will disown even the owner that bought them . . . Also, with covetousness they will exploit you with counterfeit words.”
They may profess to believe in Christ but treat lightly the preaching and teaching work he assigned to his followers
Luke 6:46: “Why, then, do you call me ‘Lord! Lord!’ but do not do the things I say?”
Matt. 28:19, 20: “Go therefore and make disciples of people of all the nations, baptizing them . . . teaching them to observe all the things I have commanded you.”
Matt. 24:14: “This good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations; and then the end will come.”
They may claim to serve God but reject his representatives, his visible organization
Jude 8, 11: “These men, too, indulging in dreams, are defiling the flesh and disregarding lordship and speaking abusively of glorious ones. Too bad for them, because they . . . have perished in the rebellious talk of Korah!”
Num. 16:1-3, 11, 19-21: “Korah . . . proceeded to get up, together with . . . two hundred and fifty men of the sons of Israel, chieftains of the assembly . . . So they congregated themselves against Moses and Aaron and said to them: ‘That is enough of you, because the whole assembly are all of them holy and Jehovah is in their midst. Why, then, should you lift yourselves up above the congregation of Jehovah?’ . . . [Moses said:] ‘You and all your assembly who are gathering together are against Jehovah. As for Aaron, what is he that you men should murmur against him?’ When Korah got all the assembly together against them at the entrance of the tent of meeting, then Jehovah’s glory appeared to all the assembly. Jehovah now spoke to Moses and Aaron, saying: ‘Separate yourselves from the midst of this assembly, that I may exterminate them in an instant.’”
Not only do they abandon the true faith but they then “beat” their former associates, using public criticism and other methods to hinder their work; the efforts of such apostates are devoted to tearing down, not building up, Additional Reading: http://pastorrussell.blogspot.com/2008/07/seeing-onself-as-victim-denied.html
Matt. 24:45-51: “Who really is the faithful and discreet slave whom his master appointed over his domestics, to give them their food at the proper time? . . . But if ever that evil slave should say in his heart, ‘My master is delaying,’ and should start to beat his fellow slaves and should eat and drink with the confirmed drunkards, the master of that slave will come on a day that he does not expect and in an hour that he does not know, and will punish him with the greatest severity and will assign him his part with the hypocrites.”
2 Tim. 2:16-18: “Shun empty speeches that violate what is holy; for they will advance to more and more ungodliness, and their word will spread like gangrene. Hymenaeus and Philetus are of that number. These very men have deviated from the truth, saying that the resurrection has already occurred; and they are subverting the faith of some.”
Would faithful Christians welcome apostates into their presence, either personally or by reading their literature?
2 John 9, 10: “Everyone that pushes ahead and does not remain in the teaching of the Christ does not have God. . . . If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him.”
Rom. 16:17, 18: “I exhort you, brothers, to keep your eye on those who cause divisions and occasions for stumbling contrary to the teaching that you have learned, and avoid them. . . . By smooth talk and complimentary speech they seduce the hearts of guileless ones.”
Would any serious harm come from satisfying one’s curiosity about the thinking of apostates?
Prov. 11:9: “By his mouth the one who is an apostate brings his fellowman to ruin.”
Isa. 32:6: “The senseless one himself will speak mere senselessness, and his very heart will work at what is hurtful, to work at apostasy and to speak against Jehovah what is wayward, to cause the soul of the hungry one to go empty, and he causes even the thirsty one to go without drink itself.” (Compare Isaiah 65:13, 14.)
How serious is apostasy?
2 Pet. 2:1: “These very ones will quietly bring in destructive sects and will disown even the owner that bought them, bringing speedy destruction upon themselves.”
Job 13:16: “Before him [God] no apostate will come in.”
Heb. 6:4-6: “It is impossible as regards those who have once for all been enlightened, and who have tasted the heavenly free gift, and who have become partakers of holy spirit, and who have tasted the fine word of God and powers of the coming system of things, but who have fallen away [“if they then commit apostasy,” RS], to revive them again to repentance, because they impale the Son of God afresh for themselves and expose him to public shame.”
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Apostasy (IPA: /əˈpɒstəsi/) is the formal religious disaffiliation or abandonment or renunciation of one's religion, especially if the motive is deemed unworthy. In a technical sense, as used sometimes by sociologists without the pejorative connotations of the word, the term refers to renunciation and criticism of, or opposition to, one's former religion. One who commits apostasy is an apostate, or one who apostatizes. The word derives from Greek αποστασία (apostasia), meaning a defection or revolt, from απο, apo, "away, apart", στασις, stasis, "stand", "standing". Bryan R. Wilson, who was a professor of Sociology at Oxford University, writes that apostates of new religious movements are generally in need of self-justification, and seek to reconstruct their past and to excuse their former affiliations, while blaming those who were formerly their closest associates. Wilson utilizes the term atrocity story, [a story] that is in his view rehearsed by the apostate to explain how, by manipulation, coercion or deceit, he was recruited to a group that he now condemns. Wilson also challenges the reliability of the apostate's testimony by saying that "the apostate [is] always seen as one whose personal history predisposes him to bias with respect to his previous religious commitment and affiliations, the suspicion must arise that he acts from a personal motivation, to vindicate himself and to regain his self-esteem, by showing himself to have been first a victim, but subsequently a redeemed crusader."
Lonnie D. Kliever, Ph.D., Professor of Religious Studies, Southern Methodist University writes “There is no denying that these dedicated and diehard opponents of the new religions present a distorted view of the new religions to the public, the academy, and the courts by virtue of their ready availability and eagerness to testify against their former religious associations and activities. Such apostates always act out of a scenario that vindicates themselves by shifting responsibility for their actions to the religious group. Indeed, the various brainwashing scenarios so often invoked against the new religious movements have been overwhelmingly repudiated by social scientists and religion scholars as nothing more than calculated efforts to discredit the beliefs and practices of unconventional religions in the eyes of governmental agencies and public opinion. Such apostates can hardly be regarded as reliable informants by responsible journalists, scholars, or jurists. Even the accounts of voluntary defectors with no grudges to bear must be used with caution since they interpret their past religious experience in the light of present efforts to re-establish their own self-identity and self-esteem. In short, on the face of things, apostates from new religions do not meet the standards of personal objectivity, professional competence, and informed understanding required of expert witnesses.”
Religious scholars have routinely found the testimony and public statements of apostates to be unreliable. In his book "The Politics of Religious Apostasy: The Role of Apostates in the Transformation of Religious Movement", Professor David Bromley, Department of Sociology and Anthropology of Virginia Commonwealth University, explained how individuals who elect to leave a chosen faith must then become critical of their religion in order to justify their departure. This then opens the door to being recruited and used by organizations which seek to use their testimony as a weapon against a minority religion. "Others may ask, if the group is as transparently evil as he now contends, why did he espouse its cause in the first place? In the process of trying to explain his own seduction and to confirm the worst fears about the group, the apostate is likely to paint a caricature of the group that is shaped more by his current role as apostate than by his actual experience in the group."
John Gordon Melton is an American religious scholar who was the founding director of the Institute for the Study of American Religion and is currently a research specialist in religion and New Religious Movements with the Department of Religious Studies at the University of California, Santa Barbara. While testifying as an expert witness in a lawsuit, said that when investigating groups one should not rely solely upon the unverified testimony of ex-members, and that hostile ex-members would invariably shade the truth and blow out of proportion minor incidents, turning them into major incidents. Melton also follows the argumentation of Lewis Carter and David Bromley and claims that as a result of this study, the [psychological] treatment (coerced or voluntary) of former members largely ceased, and that a (perceived) lack of widespread need for psychological help by former members of new religions would in itself be the strongest evidence refuting early sweeping condemnations of new religions as causes of psychological trauma.
