The Librarian

did-you-kno:
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Dennis Christensen during the cleaning of the territory in Orel. 
Photo by: jw-russia.org
Деннис Кристенсен во время уборки территории в Орле. 
Фото: jw-russia.org


 

One Man, One Woman
Via

Eoin:
OF COURSE IT HAS CHANGED.  
The scriptural admonition posted above is CRYSTAL CLEAR. I know for a fact that if my Father had not whipped me with belts and switches to cut the blood out of my legs (for which he openly wept ..) the day I turned 18 years old I would have been electrocuted in the Spring Street Prison in Richmond Virginia.
We are not in an era where strong people do the right things anymore ... even in the Truth we are governed by Snowflake inspired political correctness, participation awards, and instead of a love for mercy and righteousness ... all theocratic policy is now set by the Society's Lawyers and Accountants, and the rest is ignored or watered down.
But for the emasculated Fathers among the Brotherhood, there is HOPE!

Dennis Christensen during the cleaning of the territory in Orel. 
Photo by: jw-russia.org
Деннис Кристенсен во время уборки территории в Орле. 
Фото: jw-russia.org


 

(video including acts of violence and vandalism, )
 
 

(image from the video)
 

Nelson H. Barbour was born in Throopsville, New York, August 21, 1824, and died in Tacoma, Washington, August 30, 1905.[1] Barbour was an influential Adventist writer and publisher, best known for his association with and later opposition to Charles Taze Russell.

Life
Barbour was the son of David Barbour and the grandson of Friend Barbour. Both the family and official documents use the spelling "Barbour" and its alternative spelling "Barber". He was related to a number of prominent New Yorkers including Dio Lewis. He attended Temple Hill Academy at Geneseo, New York, from 1839 to 1842. While at Temple Hill he also studied for the Methodist Episcopal ministry with an Elder Ferris, possibly William H. Ferris.[2]Barbour was introduced to Millerism through the efforts of a Mr. Johnson who lectured at Geneseo, in the winter of 1842. Barbour associated with other Millerites living in that area. These included Owen Crozier, William Marsh, and Daniel Cogswell. Cogswell would become a life-long friend as would Henry F. Hill. Cogswell would go on to become president of the New York Conference of the Advent Christian Church. Hill would become a prominent author associated with the Evangelical Adventists.Adventists in the Geneseo area met in Springwater to await the second coming in 1843. Their disappointment was profound, and Barbour suffered a crisis of faith. He later wrote: "We held together until the autumn of 1844. Then, as if a raft floating in deep water should suddenly disappear from under its living burden, so our platform went from under us, and we made for shore in every direction; but our unity was gone, and, like drowning men, we caught at straws."[3]Barbour pursued a medical career, becoming a medical electrician, a therapist who treated disease through the application of electric current, which was seen as a valid therapy at the time.He left for Australia to prospect for gold, returning via London in 1859. There is some evidence that he preached on occasion while in Australia.[4] A ship-board discussion with a clergyman reactivated his interest in Bible prophecy. He consulted books on prophetic themes at the British Library and became convinced that 1873 would mark the return of Christ, based on ideas advanced by others since at least as early as 1823.Returning to the United States, Barbour settled in New York City, continuing his studies in the Astor Library. When fully convinced, he wrote letters and visited those whom he felt might best spread his message, though few were interested.Barbour became an inventor and associated with Peter Cooper, the founder of Cooper Union. He patented several inventions. By 1863 he was in medical practice, dividing his time between Auburn and Rochester, New York. He returned to London in 1864 to demonstrate one of his inventions. He used his association with other inventors and scientists to spread his end-times doctrine, and some of his earliest associates in that belief were inventors and physicians.He published something as early as 1868, though it has been lost.[5] In 1871 he wrote and published a small book entitled Evidences for the Coming of the Lord in 1873, or The Midnight Cry, which had two printings. Articles by Barbour also appeared in the Second Adventist press, notably the World’s Crisis.A significant movement advocating 1873 developed, though it was divided into several parties. Jonas Wendell lead one; another centered on the magazine The Watchman’s Cry, and the rest associated most closely with Barbour. British Barbourites were represented by Elias H. Tuckett, a clergyman. Many gathered at Terry Island to await the return of Christ in late 1873. Barbour and others looked to the next year, which also proved disappointing.Led by Benjamin Wallis Keith, an associate of Barbour's since 1867, the group adopted the belief in a two-stage, initially invisible presence. They believed that Christ had indeed come in 1874 and would soon become visible for judgments. Barbour started a magazine in the fall of 1873 to promote his views, calling it The Midnight Cry. It was first issued as a pamphlet, with no apparent expectation of becoming a periodical. He quickly changed the name to Herald of the Morning, issuing it monthly from January 1874.
Herald of the Morning, July 1878 showing Barbour as Editor In December 1875, Charles Taze Russell, then a businessman from Allegheny, received a copy of Herald of the Morning. He met the principals in the Barbourite movement and arranged for Barbour to speak in Philadelphia in 1876. Barbour and Russell began their association, during which Barbour wrote the book Three Worlds (1877) and published a small booklet by Russell entitled Object and Manner of Our Lord’s Return. Beginning in 1878, they each wrote conflicting views on Ransom and Atonement doctrine. By May 3, 1879, Russell wrote that their "points of variance seem to me to be so fundamental and important that... I feel that our relationship should cease." In a May 22, 1879 letter to Barbour, Russell explicitly resigned: "Now I leave the 'Herald' with you. I withdraw entirely from it, asking nothing from you . . . Please announce in next No. of the 'Herald' the dissolution and withdraw my name [as assistant editor on the masthead]." Beginning in July 1879, Russell began publishing the magazine now known as The Watchtower,[6] the principal journal for the initial Bible Student movement and eventually for Jehovah's Witnesses.By 1883 Barbour abandoned belief in an invisible presence and returned to more standard Adventist doctrine. He had organized a small congregation in Rochester in 1873, and by 1878 he was in better quarters.[7] At least by that year he left Adventism for Age-to-Come faith, a form of British Literalism. He changed the name of the congregation to Church of the Strangers. In later years the congregation associated with Mark Allen's Church of the Blessed Hope and call themselves Restitutionists. A photo of Nelson Barbour appeared in the Rochester Union and Advertiser in October 1895.Barbour continued the Herald of the Morning, though with breaks, until at least 1903, occasionally issuing statements critical of C. T. Russell. He wrote favorably though cautiously that he was persuaded 1896 was the date for Christ's visible return, an idea that had grown out of the Advent Christian Church. The last date set by Barbour for Christ's return was 1907.By the time of his death the Rochester church numbered about fifty, with very minor interest elsewhere. In 1903 Barbour participated in a conference on Mob Spirit in America. He advocated the establishment of a predominately black state in the American south west.Barbour died while on a trip to the west in 1905 of "exhaustion."[8]After his death some of his articles from The Herald of the Morning were collected and published in book form as Washed in His Blood (1908).
Biography
The Rochester Union and Advertiser for October 5, 1895, page 12 offers the following information on Nelson Barbour:"Nelson H. Barbour was born at Toupsville, three miles from Auburn, N. Y., in 1824. At an early age the family moved to Cohocton, Stueben County, N. Y. From the age of 15 to 18, he attended school at Temple Hill Academy, Genseco, New York; at which place he united with the Methodist Episcopal Church, and began a preparation for the ministry under elder Ferris. Having been brought up among Presbyterians, however, and having an investigating turn of mind, instead of quietly learning Methodist theology he troubled his teacher with questions of election, universal salvation, and many other subjects, until it was politely hinted that he was more likely to succeed in life as a farmer than as a clergyman. But his convictions were strong that he must preach the gospel even if he could not work in any theological harness. And at 19, he began his life work as an independent preacher. Since which, all that is worth reporting in his life is inseparable from his theological growth. He could not believe in an all wise and loving Father, permitting the fall; then leaving man's eternal destiny to a hap-hazard scramble between a luke-warm Church and a zealous devil. On the contrary he believed the fall was permitted for a wise purpose; and that God has a definite plan for man, in which nothing is left to chance or ignorance."Mr. Barbour believes that what he denominated the present babel of confusion in the churches is the result of false teaching and the literal interpretation of the parables."The Church of the Strangers was organized in 1879. Mr. Barbour has preached in England, in several Australian colonies, in Canada, and many states of the Union. For the past twenty-two years he has published the Herald of the Morning in this city; claiming that in his 'call' to preach, he confered [sic] not with flesh and blood. Nor was he called to convert the world; but independent of creed, to search for the truth 'as it is in Jesus,' the 'second man Adam,' believing that the restored faith is a precurser [sic] of the millenium [sic] and 'Times of restitution of all things.'"
References
An 1870 patent application by Barbour gives his middle name as Horatio. The New York Grave Index gives his name as Nelson Horatio Barbour. His middle name appears in the United States Library of Congress as Homer. B. Woodcroft: Alphabetical Index of Patentees and Applicants of Patents for Invention for the year 1870, page 79. Schulz and deVienne: Nelson Barbour: The Millennium's Forgotten Prophet, 2009, page 4. Elder Ferris' probable identity with William H. Ferris is discussed in Schulz and de Vienne, Nelson Barbour: The Millennium's Forgotten Prophet, pages 11-12 Barbour, N. H.: Evidences for the Coming of the Lord in 1873, Or the Midnight Cry, 1871, page 26. Barbour claimed to have preached in Australia in an interview printed in the Rochester Union and Advertiser. The article is quoted in full above. The only time he is known to have been in Australia is in the late 1850s. Letter from W. Valentine to Nelson Barbour and Barbour's reply: Herald of the Morning, August 1875, page 47. "Proclaiming the Lord’s Return (1870-1914)", Jehovah's Witnesses–Proclaimers of God's Kingdom, page 48 Barbour discusses the move in the May 1879 Herald of the Morning. Schulz and de Vienne, citing various obituaries including the original Washington State Death Record and The Auburn, New York, Citizen of October 20, 1905. See Also Barbour Russell Handbill from 1877
External links
Three Worlds, written by Barbour, and financed by Russell in 1877. Evidences for the Coming of the Lord in 1873, or The Midnight Cry Written by Barbour in 1871. Message to Herald of the Morning subscribers 1879 Pittsburgh, Pa; Zion's Watch Tower and Herald of Christ's Presence, July 1, 1879, Supplement Washed in the Blood Published anonymously but listed in the library of Congress card catalog as written by Nelson H. Barbour. Herald of the Morning Assorted Issues from 1874 to 1876.

Look what we found online.....
Every video for the English 2017 "Don't Give Up!" Regional Convention downloadable.
https://drive.google.com/drive/folders/0B0tM-QjYBgTqOVBsalNNTV85YVU
Agape!


More info here:
 

@Anna the key would be to stay on topic or start your own new topic. 
I only fork it off if it is completely astray from the topic theme.

Of course, that would be ideal, but as you see, it is kind of difficult to stay on topic, especially if it's not you who changes the topic in the first place....but yes, I understand.

I'm sure @The Librariandoes what she thinks is best for the orderly good of the entire library. She deserves our admiration.

Liking JAMMY's post for containing the phrase, "wet noodle spanking." 

Please be aware this is just to belittle Jehovah's Witnesses. Notice words easter egg on front of envelope? Last page, barely readable,proves this is supposed to be a joke. Not even funny to me, Think, would he have had camera men just waiting for him to open his mail.?And the tears, he is an actor , after all. I post this because I do not wish someone with little command of, or knowledge of American culture and warped ideas of humor to be duped into believing this is true. The posts on you tube show at least one person is not sure if this is true. I am not happy when my brothers and sisters are made fun of or presented in a demeaning manner.@ Kurt. This is not a response to you personally. You may be inexperienced in American ways, and for that I apologize to you for such crass behavior.  If I have spoken in error I will take the wet noodle spanking. Be nice to Jehovah's people!

There is obviously unity, but the best kinds of unity refer, not to absolute conformity of thought, but to the ability of Witnesses of all ages to respond in their own words with Bible answers to many doctrinal questions. Most active Witnesses are able to do this for dozens of Bible questions, using their own words, even coming up with their own illustrations. Continuous training in Bible topics will create a high level of conformity, but it's also a unity of purpose, unity in moral standards, and unity in the sense of getting along with one another with minimal issues with regard to race, nationality, etc.
Not all Witnesses are even interested in potential variations of doctrine, because it is so easy to just listen and learn. I believe that, as Christians, it's our responsibility to question all things, but doctrines need not be the highest priority to Christians. They can't be ignored, but Christians should be more conscientiously concerned with moral standards, serving the needs of others and showing love for God and neighbor and allowing those priorities to motivate all of their life and conduct. Doctrines will find their place as time permits.
Those Witnesses who do question teachings out of a strong desire for truth are not hard to find if you listen closely in person to their talks and prayers. And of course, online, it's possible to find many more hiding behind avatars and fake names.
Remember, too, that many Witnesses who have done their Christian duty to question all doctrines may currently appear to be in total conformity with the vast majority of other Witnesses because their questions and research have brought them right back into full acceptance of the unique Witness doctrines. Some, of course, will do their Christian duty and find that one or two doctrines seem impossible to accept to that individual's conscience. Because they work among fellow Witnesses where the majority view is different, they are usually careful to avoid hurting the conscience of the other person by talking openly about their belief. This might give an appearance of conformity that appears stricter than the actual conformity.

Nelson H. Barbour was born in Throopsville, New York, August 21, 1824, and died in Tacoma, Washington, August 30, 1905.[1] Barbour was an influential Adventist writer and publisher, best known for his association with and later opposition to Charles Taze Russell.

Life
Barbour was the son of David Barbour and the grandson of Friend Barbour. Both the family and official documents use the spelling "Barbour" and its alternative spelling "Barber". He was related to a number of prominent New Yorkers including Dio Lewis. He attended Temple Hill Academy at Geneseo, New York, from 1839 to 1842. While at Temple Hill he also studied for the Methodist Episcopal ministry with an Elder Ferris, possibly William H. Ferris.[2]Barbour was introduced to Millerism through the efforts of a Mr. Johnson who lectured at Geneseo, in the winter of 1842. Barbour associated with other Millerites living in that area. These included Owen Crozier, William Marsh, and Daniel Cogswell. Cogswell would become a life-long friend as would Henry F. Hill. Cogswell would go on to become president of the New York Conference of the Advent Christian Church. Hill would become a prominent author associated with the Evangelical Adventists.Adventists in the Geneseo area met in Springwater to await the second coming in 1843. Their disappointment was profound, and Barbour suffered a crisis of faith. He later wrote: "We held together until the autumn of 1844. Then, as if a raft floating in deep water should suddenly disappear from under its living burden, so our platform went from under us, and we made for shore in every direction; but our unity was gone, and, like drowning men, we caught at straws."[3]Barbour pursued a medical career, becoming a medical electrician, a therapist who treated disease through the application of electric current, which was seen as a valid therapy at the time.He left for Australia to prospect for gold, returning via London in 1859. There is some evidence that he preached on occasion while in Australia.[4] A ship-board discussion with a clergyman reactivated his interest in Bible prophecy. He consulted books on prophetic themes at the British Library and became convinced that 1873 would mark the return of Christ, based on ideas advanced by others since at least as early as 1823.Returning to the United States, Barbour settled in New York City, continuing his studies in the Astor Library. When fully convinced, he wrote letters and visited those whom he felt might best spread his message, though few were interested.Barbour became an inventor and associated with Peter Cooper, the founder of Cooper Union. He patented several inventions. By 1863 he was in medical practice, dividing his time between Auburn and Rochester, New York. He returned to London in 1864 to demonstrate one of his inventions. He used his association with other inventors and scientists to spread his end-times doctrine, and some of his earliest associates in that belief were inventors and physicians.He published something as early as 1868, though it has been lost.[5] In 1871 he wrote and published a small book entitled Evidences for the Coming of the Lord in 1873, or The Midnight Cry, which had two printings. Articles by Barbour also appeared in the Second Adventist press, notably the World’s Crisis.A significant movement advocating 1873 developed, though it was divided into several parties. Jonas Wendell lead one; another centered on the magazine The Watchman’s Cry, and the rest associated most closely with Barbour. British Barbourites were represented by Elias H. Tuckett, a clergyman. Many gathered at Terry Island to await the return of Christ in late 1873. Barbour and others looked to the next year, which also proved disappointing.Led by Benjamin Wallis Keith, an associate of Barbour's since 1867, the group adopted the belief in a two-stage, initially invisible presence. They believed that Christ had indeed come in 1874 and would soon become visible for judgments. Barbour started a magazine in the fall of 1873 to promote his views, calling it The Midnight Cry. It was first issued as a pamphlet, with no apparent expectation of becoming a periodical. He quickly changed the name to Herald of the Morning, issuing it monthly from January 1874.
Herald of the Morning, July 1878 showing Barbour as Editor In December 1875, Charles Taze Russell, then a businessman from Allegheny, received a copy of Herald of the Morning. He met the principals in the Barbourite movement and arranged for Barbour to speak in Philadelphia in 1876. Barbour and Russell began their association, during which Barbour wrote the book Three Worlds (1877) and published a small booklet by Russell entitled Object and Manner of Our Lord’s Return. Beginning in 1878, they each wrote conflicting views on Ransom and Atonement doctrine. By May 3, 1879, Russell wrote that their "points of variance seem to me to be so fundamental and important that... I feel that our relationship should cease." In a May 22, 1879 letter to Barbour, Russell explicitly resigned: "Now I leave the 'Herald' with you. I withdraw entirely from it, asking nothing from you . . . Please announce in next No. of the 'Herald' the dissolution and withdraw my name [as assistant editor on the masthead]." Beginning in July 1879, Russell began publishing the magazine now known as The Watchtower,[6] the principal journal for the initial Bible Student movement and eventually for Jehovah's Witnesses.By 1883 Barbour abandoned belief in an invisible presence and returned to more standard Adventist doctrine. He had organized a small congregation in Rochester in 1873, and by 1878 he was in better quarters.[7] At least by that year he left Adventism for Age-to-Come faith, a form of British Literalism. He changed the name of the congregation to Church of the Strangers. In later years the congregation associated with Mark Allen's Church of the Blessed Hope and call themselves Restitutionists. A photo of Nelson Barbour appeared in the Rochester Union and Advertiser in October 1895.Barbour continued the Herald of the Morning, though with breaks, until at least 1903, occasionally issuing statements critical of C. T. Russell. He wrote favorably though cautiously that he was persuaded 1896 was the date for Christ's visible return, an idea that had grown out of the Advent Christian Church. The last date set by Barbour for Christ's return was 1907.By the time of his death the Rochester church numbered about fifty, with very minor interest elsewhere. In 1903 Barbour participated in a conference on Mob Spirit in America. He advocated the establishment of a predominately black state in the American south west.Barbour died while on a trip to the west in 1905 of "exhaustion."[8]After his death some of his articles from The Herald of the Morning were collected and published in book form as Washed in His Blood (1908).
Biography
The Rochester Union and Advertiser for October 5, 1895, page 12 offers the following information on Nelson Barbour:"Nelson H. Barbour was born at Toupsville, three miles from Auburn, N. Y., in 1824. At an early age the family moved to Cohocton, Stueben County, N. Y. From the age of 15 to 18, he attended school at Temple Hill Academy, Genseco, New York; at which place he united with the Methodist Episcopal Church, and began a preparation for the ministry under elder Ferris. Having been brought up among Presbyterians, however, and having an investigating turn of mind, instead of quietly learning Methodist theology he troubled his teacher with questions of election, universal salvation, and many other subjects, until it was politely hinted that he was more likely to succeed in life as a farmer than as a clergyman. But his convictions were strong that he must preach the gospel even if he could not work in any theological harness. And at 19, he began his life work as an independent preacher. Since which, all that is worth reporting in his life is inseparable from his theological growth. He could not believe in an all wise and loving Father, permitting the fall; then leaving man's eternal destiny to a hap-hazard scramble between a luke-warm Church and a zealous devil. On the contrary he believed the fall was permitted for a wise purpose; and that God has a definite plan for man, in which nothing is left to chance or ignorance."Mr. Barbour believes that what he denominated the present babel of confusion in the churches is the result of false teaching and the literal interpretation of the parables."The Church of the Strangers was organized in 1879. Mr. Barbour has preached in England, in several Australian colonies, in Canada, and many states of the Union. For the past twenty-two years he has published the Herald of the Morning in this city; claiming that in his 'call' to preach, he confered [sic] not with flesh and blood. Nor was he called to convert the world; but independent of creed, to search for the truth 'as it is in Jesus,' the 'second man Adam,' believing that the restored faith is a precurser [sic] of the millenium [sic] and 'Times of restitution of all things.'"
References
An 1870 patent application by Barbour gives his middle name as Horatio. The New York Grave Index gives his name as Nelson Horatio Barbour. His middle name appears in the United States Library of Congress as Homer. B. Woodcroft: Alphabetical Index of Patentees and Applicants of Patents for Invention for the year 1870, page 79. Schulz and deVienne: Nelson Barbour: The Millennium's Forgotten Prophet, 2009, page 4. Elder Ferris' probable identity with William H. Ferris is discussed in Schulz and de Vienne, Nelson Barbour: The Millennium's Forgotten Prophet, pages 11-12 Barbour, N. H.: Evidences for the Coming of the Lord in 1873, Or the Midnight Cry, 1871, page 26. Barbour claimed to have preached in Australia in an interview printed in the Rochester Union and Advertiser. The article is quoted in full above. The only time he is known to have been in Australia is in the late 1850s. Letter from W. Valentine to Nelson Barbour and Barbour's reply: Herald of the Morning, August 1875, page 47. "Proclaiming the Lord’s Return (1870-1914)", Jehovah's Witnesses–Proclaimers of God's Kingdom, page 48 Barbour discusses the move in the May 1879 Herald of the Morning. Schulz and de Vienne, citing various obituaries including the original Washington State Death Record and The Auburn, New York, Citizen of October 20, 1905. See Also Barbour Russell Handbill from 1877
External links
Three Worlds, written by Barbour, and financed by Russell in 1877. Evidences for the Coming of the Lord in 1873, or The Midnight Cry Written by Barbour in 1871. Message to Herald of the Morning subscribers 1879 Pittsburgh, Pa; Zion's Watch Tower and Herald of Christ's Presence, July 1, 1879, Supplement Washed in the Blood Published anonymously but listed in the library of Congress card catalog as written by Nelson H. Barbour. Herald of the Morning Assorted Issues from 1874 to 1876.

Thanks for the article - a good reminder!  Lately i have been receiving redicule or opposition and i suspect it will get worse!   The last time I had  a man lstening very well and his friend interupting with. "Fitnah" fitnah...  I pretended i did not know the word and went on preaching to the one who listened...  and he wanted to listen... but I think his friend was uncomfortable because it was revealing something he did not like! It was in the open marketplace where i do regular streetwork.
I liked the example of Paul. 

I'm glad that The Librarian moved the "generation" posts from the unrelated topic over to this topic. It was clear that on this topic, the questions remain unsettled to some and unsettling to others.
In addition to the posts that have already been moved over from that other topic, questions came up about whether belief in the current "overlapping generation" doctrine was optional, or perhaps less important than other doctrines. Perhaps it is not a topic that we promote to new persons but have them consider it when they are better prepared for it. Another question (mine) was whether we should get involved in discussions of chronology at all.

If someone asked you this question at the door this morning how would you answer?
----------------------------------------------------
Jehovah’s Witnesses treat Father’s Day as any other, and will love their Fathers just as much that day as any other day.
Jehovah’s Witnesses base all of their beliefs, their standards for conduct, and organizational procedures on the Bible.
Yes, the Bible does command children to honor, obey and respect their parents. (Eph. 6:1, 2) But nowhere does it advocate the commemoration of a special “Father’s Day”.True Christians follow Jesus Christ as their Exemplar and realize that to Jesus, every day was Father’s Day. He did not set aside only one particular day out of the year to bring praise to his Father. He did so every day.
It is also worthy to note that the main purpose for the creation of Father’s Day was to complement Mother’s Day. Jehovah’s Witnesses do not formally celebrate Mother’s Day - mostly for the same reasons as stated for Father’s Day above. But they also do not celebrate it because Jehovah’s Witnesses avoid participating in any celebrations with non-Christian religious origins. Some may counter that by saying that Mother’s Day does not have roots in ancient paganism and that it is presently considered a largely secular event. But the earliest Mother’s Day celebrations can be traced back to the spring celebrations of ancient Greece in honor of Rhea, the mother of the gods. The Bible makes it clear that if a holiday or custom is being deliberately participated in by a Christian, it must have absolutely no known pagan religion associations. (Exodus 20:3; Luke 4:8; 2 Cor. 6:17) Via Elijah
See also: List of World Holidays
español

If someone asked you this question at the door this morning how would you answer?
----------------------------------------------------
Jehovah’s Witnesses treat Father’s Day as any other, and will love their Fathers just as much that day as any other day.
Jehovah’s Witnesses base all of their beliefs, their standards for conduct, and organizational procedures on the Bible.
Yes, the Bible does command children to honor, obey and respect their parents. (Eph. 6:1, 2) But nowhere does it advocate the commemoration of a special “Father’s Day”.True Christians follow Jesus Christ as their Exemplar and realize that to Jesus, every day was Father’s Day. He did not set aside only one particular day out of the year to bring praise to his Father. He did so every day.
It is also worthy to note that the main purpose for the creation of Father’s Day was to complement Mother’s Day. Jehovah’s Witnesses do not formally celebrate Mother’s Day - mostly for the same reasons as stated for Father’s Day above. But they also do not celebrate it because Jehovah’s Witnesses avoid participating in any celebrations with non-Christian religious origins. Some may counter that by saying that Mother’s Day does not have roots in ancient paganism and that it is presently considered a largely secular event. But the earliest Mother’s Day celebrations can be traced back to the spring celebrations of ancient Greece in honor of Rhea, the mother of the gods. The Bible makes it clear that if a holiday or custom is being deliberately participated in by a Christian, it must have absolutely no known pagan religion associations. (Exodus 20:3; Luke 4:8; 2 Cor. 6:17) Via Elijah
See also: List of World Holidays
español

William Malenfant: Morality in the Last Days (2 Tim. 3:13)

If someone asked you this question at the door this morning how would you answer?
----------------------------------------------------
Jehovah’s Witnesses treat Father’s Day as any other, and will love their Fathers just as much that day as any other day.
Jehovah’s Witnesses base all of their beliefs, their standards for conduct, and organizational procedures on the Bible.
Yes, the Bible does command children to honor, obey and respect their parents. (Eph. 6:1, 2) But nowhere does it advocate the commemoration of a special “Father’s Day”.True Christians follow Jesus Christ as their Exemplar and realize that to Jesus, every day was Father’s Day. He did not set aside only one particular day out of the year to bring praise to his Father. He did so every day.
It is also worthy to note that the main purpose for the creation of Father’s Day was to complement Mother’s Day. Jehovah’s Witnesses do not formally celebrate Mother’s Day - mostly for the same reasons as stated for Father’s Day above. But they also do not celebrate it because Jehovah’s Witnesses avoid participating in any celebrations with non-Christian religious origins. Some may counter that by saying that Mother’s Day does not have roots in ancient paganism and that it is presently considered a largely secular event. But the earliest Mother’s Day celebrations can be traced back to the spring celebrations of ancient Greece in honor of Rhea, the mother of the gods. The Bible makes it clear that if a holiday or custom is being deliberately participated in by a Christian, it must have absolutely no known pagan religion associations. (Exodus 20:3; Luke 4:8; 2 Cor. 6:17) Via Elijah
See also: List of World Holidays
español

So he tries to prove that we are living in the last days without any evidence, but instead a series of unsubstantiated assertions ("never has there been a time with so much lack love and affection"). And uses things that are not even part of the so-called "sign" (abortions, pollution). Then proceeds to ridicule the "ridiculers," stereotype them, and declare they are only fit for destruction!
Instead of addressing the most glaringly obvious reason people don't believe we're living in the last days, i.e, the complete lack of any solid evidence, he goes on to give his own reasons:
1. They are blinded by Satan. (If that is so is it really their fault? Why should they be deserving of destruction? If they've been misled by a more powerful being that does not make them wicked... it puts responsibility on God, if he truly wishes for all to be saved, to "unblind" them).
2. They are victims of "gradualism." Pulling out that old frog illustration like its the first time anyone's heard of it. Implying that people have not made a proper investigation of the facts or history, when the opposite is more likely to be the case. Most people have come to the conclusion that we are not living in the last days because they have made a more thorough investigation of the historical evidence instead of just accepting Watchtower assertions or misleading twisting of statistics.
3. They are haughty, depraved, wicked. His final brilliant argument is to imply that if people have allowed themselves to fall prey to his first two points they must be morally corrupt - the are deserving of destruction and good riddance to them! Or "so be it" in his words. 
So in summary, what I got from the video was this: if people are too blind or stupid to see that we are living in the last days, and they have allowed Satan to blind them to the (non-existent) evidence then Psa 92:7 applies to them: They are wicked ones sprouting like weeds and their only reason for existence or worth as humans is to be annihilated.
Nice demonizing and hate speech that towards those who don't accept your opinions. The JW leadership are not extremists at all, such tolerant, peace-loving people!

William Malenfant: Morality in the Last Days (2 Tim. 3:13)

https://youtu.be/-Z3XRusbvas