Jolene Chu and Ollimatti Peltonen, both researchers and members of the organization themselves, offer a short but well-crafted introduction.
by Márk Nemes
The subject entry of “Jehovah’s Witnesses” by Jolene Chu and Ollimatti Peltonen (2025), part of the Cambridge University Press series “Elements on New Religious Movements,” needs no introduction. Jehovah’s Witnesses are often called an “old new religion,” with nearly a century of outside research since the 1920s. Jolene Chu and Ollimatti Peltonen, both researchers and members of this unique organization, share their dual position in the book. This transparency is also praised by the foreword’s author, Eileen Barker. This honesty leads readers to wonder whether they will read only the viewpoints of two committed Witnesses or also gain insights from outside researchers throughout the book. This Element balances these two ends reasonably well. The authors offer insider views on Witnesses’ lived religion and beliefs while avoiding an overly apologetic or purely outsider perspective. The book provides a socio-historical analysis and theological commentary on current global issues facing Jehovah’s Witnesses (JW). The authors are deeply knowledgeable in both their academic field and religious life. Their focus, omissions, and chosen topics show how the organization views itself, what it prioritizes, and which questions it considers marginal or even taboo.
The book is divided into chapters covering history, doctrinal examinations, reflections on JW identity, a sociological analysis of the organizational structure, and interactions with the external world. The first chapter, titled “History,” begins with a selective review of research published on the JW since the 1990s. It organizes this research not just chronologically but also thematically and by discipline, reflecting ongoing changes within the organization. The chapter highlights key milestones in JW history, including its separation from Adventism, the establishment of The Watchtower Society, the introduction of yearly conventions, and the organization’s globalization and centralization. It also acknowledges contributions from notable contemporary scholars, such as Bryan Wilson and James Beckford. The book doesn’t shy away from controversial issues, such as the “blood issue,” conflicts due to political neutrality, issues related to religious freedom worldwide, and the emerging focus on ex-member and apostate narratives that shape public perceptions of the organization.
While the historical overview is detailed, it skips some significant contextual developments, like the disillusionments of 1914 and 1917 and the resulting dogmatic adjustments, which are only briefly mentioned in later chapters. This omission might interest scholars of NRM historiography, as it highlights what the organization deems significant in its history. The chapter then abruptly ends with Rutherford’s death and Knorr’s election, leaving readers to wonder about the events the organization would later consider necessary. Fortunately, these details appear in the works of other authors, including George D. Chryssides and Zoe Knox.
The dogmatic chapter provides essential information on the organization’s anti-Trinitarian beliefs, the interpretation of Jesus as the Archangel Michael, the rejection of the Holy Spirit as a separate entity, the denial of Hellfire, and the dismissal of the Protestant idea of Predestination. It also discusses the lack of interfaith engagement and public interreligious relations. These points are backed by biblical references and interpretations, which also inform the JW stance on politics, war, blood, sexual and marital conduct, and public ministry. The book shines here, as the authors’ insider knowledge makes the various topics of lived religion clear and relatable. It also notes that the doctrines may evolve, allowing for some flexibility in the Watchtower Society’s beliefs.
Chapter 3, “Identity,” gives the authors room to present their dual-angled, self-reflective approach. They observe that the organization aims to create and maintain a uniform group while acknowledging the diversity present within it, which can be analyzed using Vassilis Saroglou’s four-dimensional model. This model effectively captures the nuances of affiliation and disaffiliation processes. Interestingly, this chapter and the next one, titled “Organization,” offer evidence for some generalizations about Witnesses that the authors do not try to conceal. For instance, they candidly note that women are not allowed to hold high leadership roles or serve in church ministry, despite some recent efforts towards gender equality. These chapters also address issues of sexual abuse within the organization. The concept of disfellowshipping, often confused with shunning, is also discussed. Later chapters revisit other generalizations, including mixed-marriage child-rearing, economic views on life and work, the complexities of the well-known “blood issue,” the challenges stemming from political neutrality, and religious practices across various cultural contexts.
Chapter 4 explores social institutions such as proselytization, Gilead School, the Watchtower journal, the current JW.ORG website, and the unified message across these channels, overseen by the Governing Body and its responsible Committees.
The final chapters, “Interaction” and “Conclusion,” focus on Witnesses’ perspectives on the outside world. At the same time, the book aims to dispel the notion, in Wallis’s words, that Witnesses are a world-rejecting faith; some points made in earlier chapters complicate this view. Biblical references and interpretations of the term “world” in JW language partly support this idea of separation. However, they also unveil unique interpretations of being chosen and the obligations of proselytization, challenging the simplistic belief that all Witnesses live “in a bubble.”
In summary, the authors skillfully maintained a balance between insider and outsider viewpoints while providing clear, cohesive, and chronologically organized information on Jehovah’s Witnesses. Compared to other subjects, dogmatic matters are discussed more frequently throughout the book, enriched with biblical references and interpretations. These elements are not unwelcome; instead, they help clarify various misunderstandings and offer a deeper, internal perspective of JW beliefs for those less familiar with the topic. Consequently, this book serves as an excellent introductory resource for educators and a well-structured read for anyone looking to refresh their understanding of the organization. The topics the authors chose not to cover in this Element are covered in other related works, with ample references throughout the text. The concluding remarks emphasize the still under-explored areas of the JW, encouraging readers and researchers to pursue further inquiries and engage with the authors’ arguments in this Cambridge Element.
Márk Nemes is a historian and a graduate in the academic study of religions. He received his doctorate in philosophy at the University of Szeged’s PhD program in 2025 and works as a researcher at the Hungarian Academy of Arts’ Research Institute of Art Theory and Methodology. As an awardee of the Hungarian National Eötvös Scholarship, he served as a visiting researcher at CESNUR from 2023 to 2024. For the past 10 years, he has focused on researching new, alternative, and emergent forms of religiosity in Hungary, Iceland, the US and most recently, in Italy. Since 2025, he serves as the Deputy Director of CESNUR
