Dominican Republic

A LAND rich in natural resources such as gold, iron, bauxite, marble and amber; a well-watered land that can sustain its population with its agricultural produce; a land that varies in climate from the hot, humid coastal region to the refreshing coolness of the mountains; a land of palm trees and blue skies; this is the Dominican Republic. Its area of 19,129 square miles constitutes two-thirds of the second-largest island of the Antilles group, a necklace of islands that spreads in an arc from the tip of the Florida Peninsula to Venezuela. Its highest mountain, Pico Duarte, rises 10,714 feet, like a sentinel guarding the outer perimeter of the Caribbean Sea.

The earliest known inhabitants, Indian hunters, fishermen, farmers, have long since vanished from the scene, victims of the greed, the cruelty and the religious fanaticism of the Catholic “conquistadores” from Spain. Columbus came in 1492 and renamed this island of Quisqueya, as it was known, “La Española.” The capital, Santo Domingo, founded by his brother, Bartholomew, is said to be the oldest city in America, apart, that is, from the cities of the aboriginal inhabitants.

The barbarities, hatreds, jealousies and violations of every Christian principle, which brought about the extinction of the Indians, long survived among a people kept in ignorance by the Roman Catholic Church, denied every opportunity to gain knowledge from God’s Word, the Bible. For over four hundred years the history of the territory has been a succession of intrigues, revolutions and wars. Even in more recent times little improvement could be noted. In the period between 1844 and 1916, for instance, fifty-six civil wars occurred. “To maintain domestic tranquillity” there was an American intervention in 1916 that lasted until 1924. Next came six years of confusion under what was known as “the third republic,” and then the long period of dictatorship styled “the Era of Trujillo.”

Influence of the Roman Catholic Church has always been strong. Up until 1950 the country was said to be 98 percent Catholic. Members of religious orders have served as governors. Bishops and lesser clergy have been embroiled in almost every political movement. Of Bishop Meriño, who was deported because of seditious activities and later returned and became president of the republic, the present president, Joaquín Balaguer, wrote that ‘he did not hesitate to drown the rebels in blood just as those of the Holy Office [Inquisition] did  not hesitate to lead suspected heretics to the stake.’ He was later made an archbishop.

Trujilloism, absolute personal despotism, was imposed upon the people of the Dominican Republic on August 16, 1930. For thirty years Rafael Leonidas Trujillo was to hold the nation in his iron grip. What Trujillo liked prospered. What he disliked had to be eliminated. He was a Catholic, and so during most of his regime the Church was favored, granted schools, political positions, administration of institutions. The Church’s close ties with the dictator and its heartless disregard of the plight of the ordinary citizen opened the eyes of many. For example, more than one priest told the people that the great 1930 hurricane that left a trail of 4,000 dead and 20,000 wounded was a punishment from God for failing to attend church and contribute enough funds. One survivor, who lost a sister, a nephew, a sweetheart, and saw nine members of his family severely wounded, and only survived because he was in another town drinking with his friends, declared: “I began to hate that God who would assassinate people like that and who was interested in money, a God who would destroy a whole family and leave unhurt a shameless drunk. I made a bonfire in the yard of our ruined house with the images that were on the wall of my dead sister’s room.”

FIRST WATCH TOWER MISSIONARIES

The first missionaries of the Watch Tower Society arrived at the General Andrews airport in Ciudad Trujillo, now Santo Domingo, on April 1, 1945. ‘What would it be like to carry on their God-given ministry under a Catholic dictatorship?’ those missionaries were doubtless wondering. Here is the story of Lennart and Virginia Johnson about those memorable days:

“The car driver took us to the Victoria Hotel on 19 de Marzo Street, just off El Conde. Rooms for the two of us cost five dollars a day, good meals included. Once settled, we were anxious to get in touch with local people. Two Dominican women with whom we had studied in Brooklyn had given us the names of their relatives and acquaintances in the Dominican Republic. First, we went to a street called Luis C. de Castillo to look for a Dr. Green. Not knowing where this might be, we took a car, and how happy we were to find him at home, and also his neighbor, Moses Rollins!

“We were promptly invited to enter the neat, clean-cut wooden home. The living room, perhaps ten by fourteen feet, was furnished with mahogany chairs, with very cool reed backs and seats. Both Dr. Green,  about forty, and Moses Rollins, somewhat older, gave us their undivided attention. Virginia and I explained how we got their names and addresses and why we had come to the Dominican Republic. In fact, we had arrived that very day. That afternoon we started a study in the book ‘The Truth Shall Make You Free.’”

Moses Rollins became the first local Kingdom publisher and later proved very helpful in supplying the correct “Dominicanisms” for translating the English Informant (later known as Kingdom Ministry) into Spanish. He served as a pioneer from April 1961 until his death in October 1970. Dr. Green was finally baptized in 1963, shortly before his death. Three daughters and a son are dedicated servants of Jehovah, the son, Francisco Green, now serving as an overseer of one of the congregations that meet in the present Santo Domingo branch building.

Brother Johnson continues: “After that first study, Dr. Green took us house-hunting from the upper deck of a two-story bus. We rode the full bus route, finally renting a small concrete home at the west end of the city and arranging for a few items of furniture.

“Our shipment of literature and personal effects arrived and so did the rain. It rained and rained and rained, torrentially, every day. We wrote in about it, and the Society said that if that was the kind of weather we had, we should get used to preaching in it. There was scant fruitage for our work in this area.

“In June we were joined by missionaries Zene and Meryl Caryk, Rhudelle Baxley and Rachel Bippus, and we began pushing out to additional territory.”

“SHEEP” RESPOND

“The ‘sheep’ recognize the sound of truth, just as Palé did. Pablo Bruzaud, known to all as Palé, was a healthy, vigorous man, about fifty-five years of age, who operated a bus line between Santiago and Ciudad Trujillo (now Santo Domingo), a 175-kilometer run. He had to make frequent trips to the capital to see the rationing board for tires for his buses. Visiting friends one day, he wept as he listened to a phonograph recording being played by missionary sisters Johnson and Caryk. He accepted the book ‘The Truth Shall Make You Free,’ and arrangements were made for him to study daily while he was in the city. As yet there were no missionaries in Santiago, and there Palé lived in a sprawling wooden home not far from the center of town, with children and children and more children, 108 in all. No, they were not his own. They were orphans and children whose parents were too poor to provide them  with good food and housing. The arrangement was financed by the bus line and the children were mothered by Palé’s kindly and friendly wife.”

Palé accompanied Brother Johnson on a trip from Ciudad Trujillo to Santiago and on over the mountains to the northern seacoast town of Puerto Plata to find a group of interested persons. These had written to the Society in Brooklyn for information. Besides helping them by correspondence, the Society had referred them to the nearest congregation. However, this was of little help since the congregation was a French-speaking one in Port-au-Prince, Haiti. How happy they were to receive this visit from the Society’s representatives!

In October 1945, the second floor of Padre Billini No. 87 became a missionary home and Kingdom Hall. As many as forty persons attended the meetings, some out of curiosity, but others in search of truth. Meeting programs were arranged locally to care for the needs of the new ones. The Kingdom Ministry and other material were translated from English. It was some three years later that the Spanish-language Kingdom Ministry was first received from Cuba.

This location on Padre Billini was soon attracting people from far and near. They came to see a sign, sixteen feet above the street, that was the talk of the town. Ten-inch-high letters, painted black, standing out against a brilliant white background spelled out “Salón del Reino” (Kingdom Hall). Reaching out below and in front of the ten-inch letters were smaller ones reading “Los Testigos de Jehová” (Jehovah’s witnesses). Among those whose attention was attracted by this sign in 1945 was Luis Eduardo Montás, pharmacist, dentist, member of the Central Directive Committee and Treasurer of the Dominican Party, the only political party in the Republic. He stopped and stared at it, thinking about what these strange words could mean.

PLANS FOR EXPANSION

The dining room and adjoining sitting room of the missionary home had to be rearranged to make a larger hall for the night of March 22, 1946. This marked the occasion of the first visit to the Dominican Republic by N. H. Knorr and F. W. Franz, president and vice-president of the Watch Tower Bible and Tract Society. At this meeting, Brother Knorr emphasized the need of activity in the field according to organization instructions. Arrangements were made to enlarge the work through the establishment of a branch office. Brother Caryk was to be in charge until the appointment of a branch servant.

 In keeping with this planned expansion, a second missionary home was opened. This was in Santiago, the second-largest city in the country, and an additional group of missionaries, graduates of the Watchtower Bible School of Gilead​—the Droges, Messicks and Alma Parsons—​moved into this new home that also had space for a Kingdom Hall. More missionaries arrived to add their voices to the witness being given. First Maxine Boyd, Edith Morgan and Lorraine Marquardt, and then Helen Miller and, still later, Vera Stewart and Kathleen Graham.

For efficient and organized coverage of territory, maps of the city were needed. And so it was that many evenings would find the missionaries working on maps of the city, and gradually other interested ones joined in. Some of the interested were not known, and these tended to disappear when pressed for their addresses so that Bible studies might be started with them. They turned out to be government spies who had come to see what was going on.

Expansion called for another move. The Trujillo government had closed down the newspaper “El Listín Diario,” and the second floor of their building became a Kingdom Hall. Next door was the building occupied by the Dominican Senate. Across the street slept the priests who officiated in the Cathedral of Santo Domingo, and just around the corner were the principal military offices, adjoining an ancient fort and prison. Quite a neighborhood! At first only one-quarter of the floor space was needed for the Kingdom Hall. The missionaries moved into a separate and larger home at Estrelleta 37. By the end of the service year, there was a peak of twenty-eight publishers.

PROGRESS, THOUGH SLOW

Inculcated fear and suspicion are not easily overcome. But those with right hearts do manifest themselves and, with Jehovah’s help, make progress. Missionaries Hugh George and Raymond Johnson arrived in September 1946, the former to serve as branch servant. On the evening of his arrival, Brother George attended a study with Lennart Johnson at the home of Manuel and Consuelo Arcas. This couple were baptized in May 1947. Brother Arcas died the following year, but Sister Arcas is still enjoying the full-time ministry as a special pioneer.

Brother George recalls another study that bore good fruit. He says: “I looked forward every Sunday afternoon to a walk from Estrelleta 37 to the Ozama River, a rowboat trip across, a climb up the hill to where John  Gilbert lived, and a study out in the yard under a shade tree, and each time a piece of cake and a glass of ‘Pepsi’ to top it off.” This man, John Gilbert, was a native of St. Kitts who had come to the Dominican Republic in 1916 looking for work. As a blacksmith he found employment on sugar estates, but at the same time he was looking for something else. Association with various religious groups led him to think that all were hypocritical. He wanted the truth. In 1946 he accepted a copy of “The Truth Shall Make You Free” from two missionaries, only to discover later that it was in Spanish, which he could not read. He did not know where to find the missionaries, but he wanted to know what was in that book. He prayed about the matter, and almost immediately he met the same two girls on the street. Not only was he able to get the book in English, but a study was arranged, and soon he was accompanying Brother George in the field service. He was baptized and started in the full-time preaching work as a pioneer that same year.

At about the same time a series of events led the man who had stared at the curious sign in 1945 to hunt for it again. He became more and more discontented with politics, and thoroughly disgusted with churches whose interest was in politics, money and superstition rather than in the knowledge of God and the spiritual well-being of the people. With the idea of avenging the political assassination of his two brothers, Mr. Montás visited spiritists. On a table in a house that served as a center for the practice of spiritism, he saw a book entitled “The Truth Shall Make You Free.” He began to read it and was so interested that he asked to borrow it. They gave it to him, having only bought it at the insistence of a publisher and not out of interest.

Later a political meeting left Mr. Montás disgusted, sad, frustrated and feeling out of place. He left the meeting and dropped in at a friend’s. He noticed on the table a copy of Selecciones (Reader’s Digest). It was the issue that contained the article Agentes Viajeros de Jehová (Jehovah’s Traveling Salesmen) describing the Cleveland assembly. Says Montás, “I read it and said to myself, ‘This is the religion I’m looking for.’” This called for a trip to Santo Domingo; a search for the strange sign; a meeting; reading until dawn the books and magazines obtained at the hall; and another visit to the Kingdom Hall to ask for a Bible study. This was April 1947, and on October 5, 1947, he was baptized.

Further expansion of the preaching work was facilitated in 1947 when Edith Morgan purchased a car. Now in groups of four or five, the missionaries, along with  some local publishers, visited Andrés, Boca Chica, Guerra, Bayaguana, Monte Plata, Los Llanos and other towns outside the capital. Many Bible studies were started, with the use of “The Truth Shall Make You Free.”

In the north, in the Cibao, Pablo González had started reading the Bible about 1935. He associated briefly with a Protestant group but soon saw a difference between their teaching and conduct and what he read in the Bible. He disliked the distinction made between rich and poor, and the adulation of the clergy. He spent much time now studying the Bible and preaching what he learned, first to family and neighbors and then extending out to other communities. By 1942 he was holding regular meetings. On a trip to visit an interested family in 1948, he passed through Santiago and obtained a Watchtower magazine from someone offering the magazines on the street. Later he took the books Salvation and “The Kingdom Is at Hand” and was invited to the Memorial. Attendance at this meeting convinced him that he had found the truth and he wasted no time in telling those to whom he had been preaching. He turned in to the Society the names of 150 interested persons. He and a number of his group were baptized in 1950.

Two interesting experiences brought the nature of the work to the attention of the authorities and demonstrated the efficiency of the spy system then in operation. Brother L. Johnson was taken in a government jeep to the Police Palace and questioned about his purpose in visiting a certain address, where a man ‘undesirable’ to the Trujillo government lived. The Bible study work was explained. Brother Johnson had seen the man in question briefly only once, as the study was conducted with another member of the family.

Shortly afterward, Brother and Sister Johnson were invited to visit Army General Federico Fiallo near the Kingdom Hall. They were questioned as to what they were doing at another address. Again the nature of the home Bible study work was explained. As politics were never discussed, they would have no way of knowing that the address was questionable. The interrogation continued. Did they not know that leaflets against the government were being printed at that address? Did they not hear the presses? Sometimes they heard a rumbling noise in the background. It could have been a printing press or baking machinery. It could have been from that house, from another apartment in the same building or from the house behind. Finally General Fiallo was satisfied that they were ignorant of any clandestine printing activity and soon after that, permission,  which had been held up for some time, was granted for the entry of more missionaries.

The next group of missionaries to arrive included Roy and Juanita Brandt, Jetha Adams, Mary Aniol, Sophie Soviak and Rose Billings. These were followed by Dorothy Lawrence and Wanda Mazur. All of these were experienced missionaries who had served in Cuba.

Roy Brandt was appointed branch servant and the Johnsons, Maxine Boyd and Lorraine Marquardt moved to a new missionary home in Puerto Plata, in 1949. Another home was opened in San Francisco de Macoris, and Edith Morgan, Sophie Soviak, Jetha Adams and Mary Aniol were assigned there. The three Messicks went to a home in La Romana.

The work in these smaller towns proved very effective. For instance, Jerry and Mary Stolfi, who arrived January 3, 1948, were assigned to San Pedro de Macoris, a small town east of the capital. Here they experienced the thrill of being invited into every home to present the “good news” in their limited Spanish. Because San Pedro is a small town, the people could observe the activities of the missionaries, seeing them go about their preaching work in all kinds of weather. As a result, they came to respect and trust them, often coming to the home for literature or to ask Bible questions.

They enjoyed working on the sugar estates like Consuelo. The management kindly arranged for the Witnesses to travel on the repair car of the narrow-gauge railway to the end of the line. Then down the river they would go by rowboat to the next train line, there to board another repair car to their destination. With several cartons of books to aid them, they had the privilege of preaching in truly virgin territory.

To provide the brothers with better contact with the organization, and in harmony with theocratic arrangements in other places, circuit work was initiated in 1950. Brother Stolfi was sent as circuit servant to visit eight existing congregations and to make contact with various isolated groups. One such group was located near Santiago. To reach it, the Stolfis took a bus to the end of the road, then on foot as far as a mountain stream that could be crossed only on horseback. Even then one had to be very careful not to fall off and be carried away by the swift current. Once across, they continued on foot and arrived at a small village where some fifty people were awaiting them. These people were poor materially. Their homes were four walls and a thatched roof, no floor and little if any furniture, but what they lacked materially they made up for spiritually.

 Wherever the Stolfis went in the circuit they were followed by spies. This was true of most of the brothers through all of “the Trujillo era.” It was said that ‘there were spies to follow the spies who were following the spies.’

‘TRUJILLO DOES NOT LIKE THIS’

In the meantime, Brother Montás talked so much about what he was learning that in the San Cristobal area the truth became known as the religion of Luis Eduardo, and very soon he was holding meetings alongside the pharmacy, duplicating what he saw and heard at the meetings in the capital. In 1948, called before the president of the political party to explain this new religion, he was told, “Trujillo isn’t going to like this.” When public talks attracted attendances of a hundred or more, and much literature was distributed, again the president called him and said, “Dr. Montás, more people attend the meetings of Jehovah’s witnesses that you organize than attend the meetings of the Party.” Brother Montás explained that this was not his fault since he was not the one in charge of promoting party meetings. If the party members had the same motives, they would obtain the same results. He was told that Trujillo did not like this religion, that he should stop the meetings and collect all the literature that had been distributed. Brother Montás answered that this is the true religion, and so he could not leave it, that it was in no way inimical to the government or the people. As for the literature, it would not be possible to collect it.

A few days later there was a meeting in the Provincial Palace attended by the governor, Dr. José Benjamín Uribe, the senator, deputies, president of the local party and others. Persons who had been studying the Bible in their homes and those who had been attending meetings were questioned. They denied being Witnesses. Brother Montás relates: “I was accused of directing a seditious movement. Finally I spoke to explain the work of Jehovah’s witnesses. They had heard that no one was a witness for Jehovah in San Cristobal, since all had denied it. However, there was one, and I was not going to stop being one. By now it was dark, and they saw I was not going to stop talking so they left the lights off. I offered to study the Bible in their homes or in mine whenever they desired.”

Catholic priest Marcos, who had been extremely agitated by the public meetings, warned from the pulpit that the people should not go to the pharmacy, because the secret police were noting the names of all who did.  People started avoiding both the pharmacy and the dental clinic.

Continues Brother Montás: “In this crucial moment of my life, Lennart Johnson, who had studied with me in the capital, arrived at our house. He came with his Bible and book to give me a study as usual. It was a lifesaving rope thrown to a drowning man, a powerful tonic to a fainting heart. It put me on my feet.”

Warned by Colonel Alberto Mota against going to Santiago to give the Memorial discourse, Brother Montás explained that he was obligated to go. He went, and stayed for six months​—in jail. Released, Brother Montás was constantly spied upon and various attempts were made on his life. However, he was able to get meetings reorganized, although clandestinely. “Father” Marcos continued his attacks. Brother Montás was returned to jail for another three months, this time accused of preaching in the streets of San Cristobal. He tells us: “I fought like a lion defending my faith and I still recall it with joy. In the Appellate Court, some said afterward that I seemed to be the judge and the five judges the accused. I warned the judges to be careful because I was being judged for being a witness of Jehovah, and that Jehovah had said that he who touches one of his witnesses was as one touching the pupil of his eye. Not long after, the president of the court died of cancer.”

Pursued again, Brother Montás remained hidden nine days between the ceiling and the tin roof of his home. His wife was on the verge of a nervous collapse. The house was surrounded by guards. He prayed incessantly to Jehovah. A torrential rain began. He continued praying. The guards all entered the pharmacy for protection from the rain. This was the moment Brother Montás had been waiting for. He went out and signaled a passing public car. Two guards appeared. Montás’ older daughter slipped into the car and sat by his side. The guards stared, fascinated by her, without a glance at Brother Montás, who was continuing his prayer to Jehovah God. At checkpoints, guards noted the license number and the name of the driver. No one noticed Montás. He arrived safely at the home of Raymond Johnson in the capital, where he stayed for some months. Returning to his house, he fell into the hands of two officials and spent the next two years and nine months in La Victoria Prison.

OPPOSITION MOUNTS

The very first circuit assembly ever held in the Dominican Republic was a joyful occasion. This was  celebrated in September 1949 in a big tobacco warehouse in Santiago. Even though the lights went out on the first night and the program was presented without light or sound, the brothers were thrilled with their first assembly. The public talk on Sunday was attended by 260 persons. Twenty-eight were baptized.

The second assembly was held in the capital in December. J. M. Steelman, who had made a number of previous trips to the island, attended this assembly as the Society’s traveling representative. John Gilbert remembers brothers being questioned by secret police at this assembly with regard to their attitudes toward the government, paying taxes and military service.

This was an indication of what was to follow and a time of real difficulties began for our dedicated brothers. The Invasion of Luperón, first major attempt to put an end to the rule of Trujillo, had been quickly crushed, but now Trujillo’s government began clapping in jail those who refused military service and anyone considered out of line with the regime. As their trials came up, they were given prison sentences. Here is an example of what happened.

León Glass and Francisco Madera were employed at work administered by a brother-in-law of Trujillo, Ramón Savinón Lluberes. As Jehovah’s witnesses, they began committing the “grave sin” of missing political meetings. After the abortive Invasion of Luperón, government employees were obliged to send telegrams proclaiming their loyalty to Trujillo. Savinón Lluberes ordered all working under him to do likewise. The brothers refused to sign. The auditor, Rafael Chávez, said, “Aquí el que manda es Trujillo y hasta Jehová que baje del cielo se tiene que someter.” (Here, he who commands is Trujillo, and even if Jehovah should come down from heaven he would have to submit.) Brother Glass replied, “If I should sign, I would be saying that this blasphemy that you have just spoken is true.”

The following Tuesday both of these brothers were arrested and interrogated by Colonel Ludovino Fernández, Commander of the Post (Ozama Fort), and García Oliva, chief of the Intelligence service. They were interested in knowing how many Witnesses there were, why the Awake! and Watchtower magazines were distributed, and the names of men of age for military service. Information given led to the arrests of Enrique Glass, Demetrio Basset and Santiago Piña. They were released and then called up directly for military service, though selection was normally made by lottery. A five-day sentence was stretched to eight days  to include a weekend, so that the names of Sunday visitors could be noted. Arrested again the day after being released, they were sentenced to a year and a half. This time Rafael Glass was included in the group. Prisoners and guards taunted them day and night as proof of their loyalty to Trujillo. Colonel Fernández said, “Jehovah’s witnesses, when you become witnesses of the Devil, advise me, so as to let you out.” Others taunted, “Let Jehovah get you out!”

One month and twenty days after completing their sentence, they were arrested again and charged with abstaining from military service in a period of emergency, slandering a public official, belonging to a dissolved sect called Jehovah’s witnesses and preaching in violation of the ban on the work. This time the sentence was five years.

Reports León Glass: “We always had strength from Jehovah to endure and we could see even in little details His intervention in our favor. Even when we were beaten with sticks, whips and rifles, we bore it well, since Jehovah provided the strength of endurance, sufficient for these tests and more.” The conduct of the brothers in prison in time gained for them the respect and trust of the guards and prison officials. Roy Brandt, branch servant at the time, reports that these brothers in prison were later trusted with jobs on which even soldiers were not used. For example, the Witness prisoners were allowed to enter the communications center where Trujillo had radio equipment and recorders for monitoring other Latin-American radio stations so that he could see what other nations thought of him and his government. León and Enrique Glass, Francisco Madera and Demetrio Basset were some of the brothers used on this work.

In the spring of 1950 the Secretary of the Interior and Police asked Brother Brandt to submit an official letter stating the position of the Witnesses on military service, flag saluting and the paying of taxes. The information in the book “Let God Be True” was sent in letter form. A month or so passed, during which time the Catholic Church intensified its campaign against the organization. Priests wrote lengthy articles denouncing Jehovah’s witnesses, linking them with communism. These were published in the local press. Newscasts over the official radio station La Voz Dominicana helped in the campaign against Jehovah’s witnesses. Local writers such as Ramón Emilio Jiménez, Marrero Aristy and Horacio Ortíz Alvarez contributed to the verbal campaign against Jehovah’s people. “Father” Robles Toledano added his voice, speaking against  “the badly named Jehovah’s witnesses” and “the members of Jehovaism.”

On June 21, 1950, a messenger came to the missionary home to inform Brother Brandt that he was wanted by the Secretary of the Interior and Police. He went immediately, and here is his report of what happened: “When I arrived I saw the newspaper jeep with photographers there and thought that someone important was arriving or leaving. However, very soon I was to know what the excitement meant. I saw two Jesuit Catholic priests in their white robes go in and out of the Secretary’s office while I was waiting to enter. After being called, I entered and identified myself as one of Jehovah’s witnesses. I was told to listen to the decree as it was read by a very nervous Secretary of Interior and Police, Mr. Antonio Hungría. After the reading of the resolution prohibiting the activity of Jehovah’s witnesses in the country, I asked if it meant that we, the missionaries, would have to leave. He assured me that we could stay here as long as we wanted to if we obeyed the laws and did not preach or talk to the people about our religion, and that the Chief of Police, Ludovino Fernández, would see to it that we obeyed this decree. The next day the newspapers came out with my picture as I was handed the decree prohibiting the activity of Jehovah’s witnesses in the Dominican Republic.”

The reason for the ban, according to the decree, was that Jehovah’s witnesses prohibited their proselytes from participating in politics and ordered them to honor the law only if it is in harmony with righteous principles, thus opening the way to anarchy and disorder. Followers were said to be prohibited from joining the armed forces and rendering veneration to the flag. It mentioned that the existence of other religions in the country for many years demonstrates that one can maintain religious faith with due respect for the laws, and can thus function without impediment or difficulties with the government.

What could be done now? According to government decree the preaching work was to cease, but according to God’s decree the preaching of the “good news” was to continue, whether appreciated by men or not. Bible students were told they would be jailed if they permitted the Witnesses to visit their homes. Kingdom Halls were closed. The brothers were told that all activities must cease, and a constant watch was kept on the missionary homes. Whenever they went out they were followed, and anyone approaching the house was warned off.

 At the end of 1950, when Brothers Knorr and Henschel visited the country, some of the missionaries were reassigned to Puerto Rico, Guatemala and Argentina. Others obtained secular work teaching English, and some were employed by the Electric company. There, for instance, Roy Brandt worked as timekeeper, with access to all the generators, switches and boilers, so apparently the government was not too concerned about his alleged Communist connections! With this secular work, the brothers were able to help finance homes that could be used as places to meet. Yes, meetings were held despite the circumstances. At one of these homes the furniture in the back bedroom was on wheels and could easily be rolled into the next room and replaced with fifteen to twenty chairs so that a combination Watchtower study, service meeting and Theocratic Ministry School could be held.

Memorial was celebrated in small groups, with one speaker often giving three talks at three different locations on one night. Very often there were heavy rains this night, showers of blessings, since these would keep the spies off the streets. As we have already seen, it was such a rain that helped Brother Luis Montás to escape from San Cristobal. Brother Raymond Johnson had similar experiences when he was closely watched in his Santiago assignment. When he would leave the house for a study he would be followed. He would just start walking and take many turns, go back and forth and around blocks until his spy follower would tire out and stop. But, often enough, a quick shower would fall and, while the spy would stop in somewhere out of the rain, Brother Johnson would continue to his back-call.

Brother Julio Ditren was baptized in 1955 and so came into association with the organization at the time when persecution was heavy. His home was used as a meeting place, and never did he have any serious trouble. It so happens that he had a friend who was not a Witness, but really was a friend, and who worked for the government, closely connected with the police department. On occasions this friend would say to Brother Ditren, “Don’t have your meeting this week.” And sure enough, that week some spies would be hanging around or even come into the house. Then sometime later the friend would say, “It is all right now. You can have your meetings again.” Evidently the officials had decided that the house was not a meeting place.

OPERATING UNDER BAN

Regular supply of spiritual sustenance was a vital consideration in those days. And it is wonderfully indicative  of Jehovah’s loving provision that The Watchtower used to reach us by mail, by personal messenger and in other ways. As censorship tightened, the only sure way was by personal carrier. One of these messengers tells what might be involved:

“At the airport in Ciudad Trujillo (Santo Domingo) when a traveler was going through the Customs the officials would have him stand in a certain place and read a sign on the wall there. This was a ruse, there being a fluoroscope machine behind the wall used for examining the traveler, checking for weapons. I often wondered what the staples in the magazines looked like on the machine. But, over the years, no literature was ever discovered. At times it appeared that Jehovah blinded them in the way the men of Sodom evidently were blinded, as also those of the Syrian army who sought to take the prophet Elisha captive. (Gen. 19:4-11; 2 Ki. 6:15, 18-20) Once in the hands of the brothers, the study articles in the magazines could be mimeographed and distributed throughout the country.”

Field service was done with caution. Books were taken apart so that one could carry a few folded pages in a shirt pocket or in a bag of groceries without attracting undue attention. Study books were left at the home of the student so that one could walk on the street without any publications. Report slips were made out, but they looked like market lists, the publishers reported lechosa, frijoles, huevos, repollo and espinaca (papaya, beans, eggs, cabbage and spinach) for books, booklets, hours, and so forth. Mimeographed copies of La Atalaya (The Watchtower) were called yucca, a starchy, edible root.

Of course, it was not necessary to be found with literature in order to be arrested, as may be noted in the case of Lucía Pozo. It was after attending the 1950 New York assembly that she was approached by the police and arrested. She was carrying a handbag that contained soap, a towel and cosmetics. By some transformation these became Watchtower magazines and a Bible by the time of her trial. Arriving at the station, the police chief berated her, calling her a Communist, a shameless woman, a tramp and an enemy of the government. She was put in the Women’s Prison and then moved to San Cristobal. Interrogated, she was asked if she did not know that the work of Jehovah’s witnesses was banned. Lucía answered, “My worship of Jehovah is not proscribed.” She was reminded, “In this country, Trujillo must be obeyed.”

Sister Pozo was transferred in the back of a truck, as she says, ‘like a sack of potatoes,’ to Pedernales,  near the Haitian border. At Pedernales she was treated well by most of the guards. They would leave her cell open and let her wash clothes in a stream under the trees, warning her to hurry inside whenever Captain Almanzar was around, as all lived in fear of this man. When one of the guards made sexual advances, the doctor overheard and intervened in her favor. Sister Pozo was determined to prove the police chief, who had called her so many insulting names, a liar, and to do nothing that would dishonor Jehovah. Since her release she has continued faithful and at this time is in the special pioneer service in Santo Domingo.

An important part of the lives of the brothers during this time was the weekly visit to the prisons, with food and other necessities for the imprisoned brothers. Visitors lined up in the street outside before 2 p.m. on Sunday, men and women in separate lines. The name and Cédula (identification card) number of each and whom he wished to visit were noted by a soldier. Male visitors were frisked. Not only was regular food supplied but the brothers received spiritual food. Their visitors were allowed to take in food in various forms. At times one could put one paper bag inside another, with a few sheets of the magazines or booklets in between, then fill the inside bag with fruit. While the guard would examine the fruit thoroughly, he often would not think of looking between the bags, presuming that the two were to add force so that juices from the fruit would not burst the bags. Sisters would secrete a few sheets of literature in their clothing. So our brothers in prison were kept spiritually strong.

Within these precincts the prisoners had privileges of service. León Glass recounts that as prisoners they were assigned to work around military enclosures in the capital and in the interior, and to all they met they carried the “good news.” Some of the military personnel showed themselves friendly and even helped them to get literature. For several months they were assigned to cut grass along the highway to Mella. Writes one of these prisoners: “We worked forty-seven kilometers of the highway from house to house, in the company of the guards. What pleasant days!”

Inside the prison they worked from cell to cell and from bed to bed. Some of those witnessed to now hold servant positions in the congregations, such as Manuel Tamayo and Manuel Rincon. Two who became Witnesses in prison were assassinated, one, Guarionex Vargas, because his nephew participated in a plot against Trujillo. After acknowledging the cruel treatment meted out to Jehovah’s witnesses, Ramón Alberto  Ferreras, a political prisoner, in his book “Preso” (Prisoner) on page 140 states: “The Armageddon of final judgment, the excellent things which the righteous hope for in the beyond, the catastrophes that await humanity according to the revelation, and other Biblical or theological themes were heard in the cells of sections A and B while the group of witnesses headed by a man named Montás of San Cristobal, were there.” While Mr. Ferreras, according to his book, seemed to think that Jehovah’s witnesses were completely done away with during this time, actually they increased in numbers. The preaching to which he referred was the arrangement made by the brothers in prison for a “public talk” every day right from the cell. The prison being dungeonlike, one’s voice would carry to several cell blocks, even being heard in the women’s section from which, at times, would come the inquiry, “Is there not to be a sermon today?”

A BREAK​—AND THEN MORE CLOUDS

On June 16, 1954, Trujillo signed a concordat with Rome promising special treatment for the Roman Catholic clergy. In 1955 he became “Padre de la Patria Nueva” (Father of the New Fatherland) and the Exhibition of Peace and Confraternity of the Free World was celebrated in Ciudad Trujillo. In this “free world” the ban had been in force for five years. As the 1956 Yearbook of Jehovah’s Witnesses points out, the majority of the publishers had never seen an original Watchtower magazine nor an Informant (now Kingdom Ministry). Many had never offered literature from door to door. The average publisher had never been to a public meeting nor an assembly. He did not sing or know the Kingdom songs, but they had Jehovah’s spirit and that was and is the secret of their strength.

Raymond Franz, a missionary in Puerto Rico, was now asked to deliver a petition personally to Dictator Trujillo, asking for the removal of the ban. Making contact with the brothers, he was advised that the best way to get in to see Trujillo was to send a telegram requesting an interview. “Respectfully request privilege of brief interview with Your Excellency. An American educator on 7,000-mile tour. Have information of great importance for you and your country.” This was the text of the telegram sent and here is Brother Franz’ account of what happened:

“The following day a telephone message at the hotel advised me to be at the National Palace at eight o’clock the next morning. That morning I went to the Palace gates and, after having to wait while the band played  the National Anthem, with all the government personnel standing on the Palace’s many balconies, I was allowed to go past the sentry box at the gate, up the many broad steps into the Palace.

“After being placed in different sitting rooms by myself over a period of nearly an hour, and then being conversed with briefly by a Dominican general, I was led down a hallway, through a room where four officers stood, then motioned to pass through a fairly narrow passageway opening into a large room. Only on reaching the large room did I see the dictator standing to one side by a large desk. I had hardly expected to reach him so easily.

“After exchanging greetings and making a few favorable comments on the country, I explained in Spanish my mission: to represent an international organization as its emissary to present him a petition. First giving him a letter of introduction, I then handed over the petition. Trujillo had said nothing after the initial greeting, giving the impression of being nervous due to not knowing what to expect. He began reading the petition but soon stopped and simply looked at me. I then told him that it was the wish of our Society to convey to him our regret that ours should be the only religious organization to come under ban in his land and that Jehovah’s witnesses were known world wide as peaceful, respectful, hardworking citizens. This was the first time the name ‘Jehovah’s witnesses’ had been used and evidently he had not seen the name as yet on the petition. He now ‘exploded,’ saying that the Witnesses refused military service, nor would they salute the national emblem. I pointed out that the petition explained why, and that no political motives were involved, solely matters of religion and conscience. After a few more brief exchanges, he stood up, indicating that the interview was closed. To my surprise he extended his hand. I shook it, assured him of my willingness to answer any questions he might have after reading the petition, and left.”

In 1956 the ban was lifted. It seemed almost too good to be true. The Secretary of Cults was called and he assured the brothers, “Yes, you are free, absolutely free to practice your religion just as you did before.” One brother dusted off his book bag, stuffed in a Bible and books and, with the paper in one hand, jumped on his bicycle and rode through the little town where he lived, saying, “The work of Jehovah’s witnesses is free, the work is free!” His wife ran out the back door shouting the same thing to the neighbors. There was great rejoicing.

 Reorganization began immediately. Kingdom Halls were located, territory maps and congregation files were remade. Orders were sent in for literature and magazines, and these were received without further problems. Before the ban 261 publishers had reported. When the ban was lifted in August there were 522, and by November 612 had reported!

About seven months after the removal of the ban, the magazines stopped coming and editorials began appearing in the press calling the Witnesses “Communists.” The branch servant, Roy Brandt, went to see the postmaster about the magazines and the situation. This man, an army colonel, questioned him about the beliefs of Jehovah’s witnesses, including the point of who are the “princes” that are going to rule in the New Order. The blessings of the Kingdom rule were discussed for more than an hour. The Colonel said that he had a whole roomful of magazines but had orders from Trujillo not to release them. They were sent to the Puerto Rican branch at the expense of the Dominican government.

On June 30, 1957, Jesuit priest Vásquez Sanz, in a radio address, showed clearly the position of the Catholic Church with respect to the renewed activities of Jehovah’s people. He called Jehovah’s witnesses Communists, haters of all order, and made other false accusations, all of which were repeated in the public press. Similar articles followed daily. Roman Catholic priest Robles Toledano said that Jehovah’s witnesses were a cancerous growth and had to be eradicated from the Dominican Republic. On July 3, El Caribe (a local newspaper), under the title “Witnesses of Moscow,” said, “By the very essence of their principles of doctrine Jehovah’s witnesses resemble a crafty vanguard of communism.” On July 8, the same paper said, “There is not the least doubt that the Jehovahistic movement is a dangerous spearhead preparing the way for a communistic disaster.” Attacks continued. Jehovah’s witnesses were labeled lawbreakers, insulters of the flag and the national anthem, and a wave of terrible persecution broke out.

In the Salcedo area, the entire congregations of Los Cacaos, Blanco Arriba and Monte Adentro were arrested and the brothers were asked to sign a statement renouncing their faith and promising to return to the Roman Catholic Church. The brothers were beaten, kicked and had rifle butts smashed into their faces and then were thrown into a crowded cell. The sisters, in a separate cell, could hear their groans all through the night.

 The next morning, one by one the servants of these congregations were taken into an office. José Jiménez (65) was dragged out bleeding and unconscious. Pedro German (35) came out bleeding. Angel Angel (60) was unconscious and bleeding from the mouth and nose. Pedro González (60) emerged with eyes swollen shut and his son Porfirio (25) was unconscious and bleeding from the ear. His eardrum had been broken.

In Santiago, Miguel Angel Fernández and Maximo López were given twenty-one lashes each with a whip. In La Victoria Prison, in the capital, some were imprisoned eight days on cornmeal and water. At another prison, a brother survived three days on a little candy. Cordelia Marte, age fifteen, was brought before General Ludovino Fernández in Salcedo. He began speaking against Jehovah’s witnesses, saying it was easy to see that they were from Moscow because they just wandered about and did not even have a church. The young girl asked him if he knew what the word “church” meant. He became angry, said he knew that they ought to “cut her up, smash her against the wall so that her brains would bounce out and then bury her someplace where she would not smell.” He shouted to the soldiers, “Take her away and lock her up without any consideration.” She was later transferred to the Fort at Santiago and then to the Women’s Reformatory in the capital. Here she shared a cell with Ramonita, a twelve-year-old Witness.

In all, some 150 brothers were arrested, many of these before the official ban was announced on July 24. This ban had a more serious aspect in that it was by presidential decree and ratified by a Law of Congress, whereas the first one had been by order of the Secretary of the Interior. This second ban was at the instance of Senator Monsignor Sanabia and another deputy who was also a priest. It stated that the doctrines of Jehovah’s witnesses implied a violation of the principles on which the Dominican Republic had been organized. At the time of the Senate’s favorable consideration of this law Monsignor Pérez Sánchez, also a senator, said that it was a “happy occasion” for the Senate to do this.

Colonel Arturo Espaillat of the Military Police called Brother Brandt and told him that the missionaries were to prepare to leave the country in thirty days. They began selling their furniture, and the mimeograph machine was taken to another location where Donald Nowills and León Glass were instructed in its use. Continues Brother Brandt: “About ten days before we were to leave the ten missionaries were all called down to the Military Intelligence Office and questioned about  our move. Colonel Espaillat had the idea that we would buy our tickets and just leave without any trouble to him. But I explained to him that our leave date was up to him because we were not buying tickets to leave since we wanted to stay here. He then understood that we would have to be deported and said, ‘All right, if you want to be martyrs we will send you out.’ I told him to send someone official to take us out to the airport. He sent two taxis with a well-known government ‘trigger-man,’ Cholo Villeta, and another officer, and the ten of us piled into the two taxis with our suitcases and went to the airport, where they bought tickets to Puerto Rico for us. One sister came to see us off, but a friendly policeman told Sister Johnson to tell her to leave quickly because they had orders to kill anyone that befriended us.

“We arrived in Puerto Rico and were met by cameramen and newspaper reporters. The papers of Puerto Rico carried our pictures, the ten of us, and the story of our deportation. It gave a wide witness.” This occurred August 3, 1957.

In the Dominican Republic the work was left in the hands of a young brother twenty years of age, who had been baptized only four years previously. When Donald Nowills was appointed assistant congregation servant in 1956, it was the first he had heard of such a position. Next he was named congregation servant. Then, in March 1957, he was appointed as circuit servant. During this time he always seemed to be just one congregation ahead of where the authorities were looking for him. On one occasion he had returned to the little village of Monte Adentro to pick up some of his personal belongings. Gabriel Almanzar offered to return with him the four kilometers to Salcedo. Brother Nowills said that would not be necessary, that he could easily find his way, and he went off alone. That same afternoon when Brother Almanzar went to the town he was quickly recognized and a mob formed around him, with the people shouting, “A Witness! He is a Witness!” The guards appeared and took him away. He was the first of the group in the Salcedo area to be arrested and beaten. Had Brother Nowills been with him, he would undoubtedly have shared the same treatment.

In looking after the branch after the deportation of the missionaries, Brother Nowills found everything new, everything to be learned. He greatly appreciated the visits of Brother Bivens as zone servant and of Raymond Franz in helping him to solve the many organizational problems and the difficulties created by persons ambitious of position in the organization. Gradually  the work became better organized. The brothers were shown how house-to-house work could be done in spite of the ban. In some rural areas, after the wave of heavy persecution, the brothers had not dared to hold meetings. Then some began studying together in isolated coffee patches. For two years they were sure that a circuit servant could not reach them without being arrested, but finally an attempt was made. Felix Marte, guided by another brother, entered the area after dark. Twenty-one persons attended the first meeting, all of whom had previously renounced the work because of the persecution. On the second night he met with another group of thirty. The following night Brother Marte and his companion walked seven miles, at times knee-deep in mud, to meet another group. It took three hours to get to the meeting place. When seventeen brothers ran out to welcome and embrace them they forgot how weary they were, and the meeting got under way at 10:15 p.m. On this trip Brother Marte was able to give help and counsel to some sixty brothers.

WHEN THIEVES FALL OUT

Partners in crime usually find that they have no strong binding tie. Selfish interest drives them apart. So it was in the Dominican Republic. Now it was becoming apparent that opposers of the regime were becoming bolder and Trujillo began to have worrisome moments. While his troops had decimated the 14th of June, 1957, invasion of Constanza, Maimon and Ester Hondo, the attack left the enemies of the government with the feeling that the regime was not invulnerable.

The decade of the sixties opened spectacularly with the reading of a pastoral letter at mass in all Catholic churches. This stated that the Church could not remain insensible to the profound grief that afflicted so many Dominican homes. It set forth certain rights that all should enjoy and then said, “We have directed an official letter to the highest authority in the country to avoid excesses that only will do harm to those who commit them.” In reply the clergy were told to refrain from political activity or anything that would alter public order. This led the way for government hostilities against the Church. One of the reprisals taken was the removal of the ban on Jehovah’s witnesses in the spring of 1960.

Brother Anton Koerber checked with the Dominican Embassy in Washington and was told that now the work was free and the missionaries could again be sent in. It was certainly a blessing from Jehovah that  some of the very ones who had been expelled from the country were sent back in as missionaries. On July 7, 1960, Brother and Sister Roy Brandt were welcomed back. They began to work as missionaries, leaving the branch organization as it then stood. Meetings were held, but in small groups. No one knew just how far-reaching the liberation would be.

In the meantime, Trujillo’s problems were mounting. On June 24, 1960, an attempt had been made on the life of President Betancourt of Venezuela, and the Trujillo regime was accused of the plot. This brought sanctions by the Organization of American States. The brutal political assassination of the three Mirabal sisters who had been active in the 14th of June movement raised public indignation throughout the country.

In January 1961, Brother Milton Henschel from the President’s office visited the branch. He helped the brothers to map out their territory and to begin the reorganization work. Groups were soon being visited regularly by two circuit servants. This restored contact of the organization with the brothers showed love and helped to keep them spiritually healthy. Enthusiasm was high and the brothers began offering the magazines on the street. But this was cautioned against by Brother Knorr since it would antagonize opposers and the work could be done without it. The important thing was to get the “good news” told, quietly if necessary, by visiting the people in their homes and conducting studies with the interested ones.

In the spring of 1961 more help was provided. Brother and Sister Salvino Ferrari, with many years of missionary experience in Cuba, arrived. And the work was growing. To care for the twenty congregations and many isolated groups, three circuit servants were used​—Brothers E. Glass, D. Nowills and H. Nicholas.

On May 30, 1961, Trujillo was assassinated and the secret police launched an intensive search for all who were implicated. Only two men succeeded in escaping, hiding until they were granted amnesty. A number of missionaries were transferred from Puerto Rico to the Dominican Republic, including Brother and Sister Raymond Franz. Brother Franz reports: “Though the work was now open, Kingdom Halls being used, the people generally were still quite fearful, reticent about speaking with us in the door-to-door work. Trujillo’s name and picture still appeared in most every home, factories still bearing huge slogans, ‘God and Trujillo,’ ‘Praise to Trujillo,’ and similar slogans appeared even on the little boxes carried by the shoeshine boys in the public plazas.”

 Now came a political crisis. Members of the Trujillo family attempted to seize power but, under pressure of popular resistance, were forced to flee the country. There were strikes, violence, gunshots, explosions and soldiers everywhere. People who just a few months previously were worshiping Trujillo now began a fanatical destruction of all his statues and pictures. Homes and farms of the Trujillo family and associates were looted. Political exiles were granted amnesty. A council of state was formed to rule the country. Joaquín Balaguer, who had been president under Trujillo, was named president of the council. Following the machine-gunning of several persons, a military junta seized power. Balaguer sought asylum in the office of the papal nuncio and was permitted safe conduct to Puerto Rico. Army chief Echavarría was sent into exile over a storm of protests from those who felt he should have stood trial for political murders.

In those days of political upheaval and confusion, the spirit of Jehovah continued with his faithful ones, so that by the end of the service year thirty-three were serving as special pioneers. It was in that same year that Brother Nowills had the privilege of attending the ten-month course at Gilead School, in Brooklyn, New York. With some background in branch work gained during the period of the ban, he appreciated the opportunity of studying at the Society’s headquarters and grew in spiritual stature. He returned in December and by his visits to the congregations aided much in stabilizing the work.

PROSPERING IN TROUBLOUS TIMES

Brother Knorr visited the Dominican Republic in April 1962, providing the stimulus needed for increased activity. While the work was going well, it was chiefly by a continuation of the home Bible study work that had been the activity emphasized during the ban. More house-to-house work was now desirable. Another circuit was formed and circuit servants were instructed to give special attention to the house-to-house work. Attitudes were changing rapidly. To “strike while the iron was hot,” Brother Knorr raised the allotted number of special pioneers to 100. Jehovah’s people felt the urgency of the times. The people, held down so long, should now have a chance to hear the Kingdom good news. With only 790 publishers as an average in 1962, Memorial attendance soared to 2,315. Obviously there was much work ahead. Brothers Ferrari and Dingman were assigned to circuit work, in which both were experienced, to help the young congregations and small  special pioneer groups to organize and tie in more closely with the organization. Raymond Franz was appointed as branch servant. Missionaries with experience in Mexico, Bolivia and other places were transferred to the Dominican Republic, and the construction of a new branch and missionary home got under way toward the end of the year.

With Jehovah’s help, the work continued growing​—1,035, including 75 special pioneers, preaching on an average each month during 1963. The year began with a very helpful visit by Brother Bivens, zone servant appointed by the president of the Society. Brother Duffield, with experience in the Cuban branch, arrived to take over responsibility while Brother Franz attended the ten-month course of training at Gilead. Meantime, Brother R. Wallen, from the President’s office, visited the branch and aided in the organization of the reading and writing classes. Those who could not read met during the latter part of the Theocratic Ministry School sessions to be trained in reading and thus be able to build on their faith. After graduating from Gilead, Brother Franz served as zone servant and then continued as branch servant in the Dominican Republic. December saw an 18-percent increase in publishers, the total reaching 1,540. Twenty-eight congregations and over twenty-five groups were being visited regularly by traveling ministers of the Society. Memorial attendance in 1964 was 4,064. Prospects for growth were amazing.

In the political field during this same period of time, anarchy had prevailed. In December of 1962 Juan Bosch was elected President. He was shortly ousted and replaced by a military junta that ruled from 1963 to 1965. Taxation and austerity instigated a popular revolution in April 1965. Many claim that American intervention prevented the success of that revolution. Now Santo Domingo became a battlefield as revolutionist and government forces strove for power. War sounds, sounds of rifle and machine-gun fire and the zooming of planes strafing their targets, filled the air. Electric power service, telephone and postal service, and public transportation failed. It was soon discovered that the shooting lessened between 5 and 11 a.m., so this time was used to look for provisions and to preach. Lives were risked not only to obtain material necessities but to attend meetings. The island was cut off from the rest of the world, but not from the love of Jehovah’s organization. On May 19, Brother Knorr sent a telegram: “HOW IS EVERYONE? PLEASE REPLY BY CABLE.” Brooklyn was advised both by cable and by letter, the letter sent through diplomatic sources, the only way mail could be  sent or received. The President’s office advised the families of all the missionaries that all were well, and so unnecessary worry was avoided.

The branch servant, Raymond Franz, describes what it was like to live in the midst of a revolution: “The capital was the center of the conflict. We slept on the floor for months due to the danger of sleeping at window level. Very few bullets hit the branch premises, however. The electricity in the capital was knocked out almost immediately, which meant that we could not use our electric stove or refrigerator, nor count on our electric pump to get water up to the second floor of the building. I made a couple of charcoal burners out of some large cans. At night we read by candlelight (later modernizing by getting some kerosine lanterns), but since the eyestrain was considerable and the shooting always got bad at night, after a spell of study we missionaries would often play Chinese checkers or other games to take our minds off the fighting outside and to relieve some of the strain. After a while we got so that the shooting did not keep us from sleeping more or less normally. Often at noon some shooting would break out while we were eating lunch and we would slip onto the floor and move our plates down to the chairs and continue eating. I found that going through such experiences made us missionaries appreciate one another all the more. So, too, with all the brothers. Seeing them come to meetings (now held in small groups) in the face of obstacles and risks made them seem all the more precious.”

In the city lawlessness and disorder prevailed. Issues arose that put the Christian conscience to the test. Neutrality had to be maintained. Oppression and injustices could influence a person to lean one way or another. It was a time to remember that both sides were part of this system of things and that both had Jehovah’s disapproval. American Marines occupied certain homes, or set up machine guns on roofs or balconies. At least one brother had to go to the American officials to request the removal of the marines and their weapons from his premises. Taking advantage of the absence of law, poor people took possession of vacant lots and built on them. Would our Christian brothers do that? Partially burned warehouses were opened by the revolutionaries and people were permitted to loot them, even being invited to do so. The test was on. Would the brothers join the people in doing these things? How far would they be guided by Christian neutrality?

Soon the capital was divided into three sectors. The Dominican army controlled the north and west; the  United States Marines a corridor that contained the branch office; and the southern sector, including the main business section, docks and post office, was in the hands of the revolutionaries. Because of the recognized neutrality of the Witnesses, Brother Franz was allowed to go from one section to the other unmolested. Circuit assemblies were held outside the city, with special arrangements being made for the city brothers to be back in their homes by curfew time.

Raymond Franz comments: “So, while the war brought hardships and dangers, especially of a spiritual kind, we all felt that we learned much from it and appreciated even more the rightness of God’s Word and the wisdom of following its principles. We felt enriched by the experience and with strong bonds of love for those who had undergone these experiences with us, in faithfulness.”

Brother Franz was invited to serve at the Brooklyn headquarters of the Society, so arrangements were made for Brother Keith Stebbins, who had been serving as branch servant in Hawaii and had just completed the ten-month course at Gilead, to come to the Dominican Republic, learn Spanish and continue as branch servant. Brother and Sister Stebbins arrived on June 11, 1965, and a few months later, experienced missionaries, Sisters Juryne Schock and Edith White, were brought in from Jamaica. Effort was also made to teach some native Dominicans English, so as to prepare them as possible candidates for Gilead training.

Although the revolution had been suppressed, and Balaguer was elected President, violence and terrorism continued. At any time and place, shooting would break out in the streets. Nights were always disturbed with a bomb explosion or shots. Uncontrolled destructive mobs kept people in fear of going into the streets. Such conditions caused the brothers many inconveniences, but with the direction of Jehovah’s spirit through his organization, advancement was made. Stress was placed on spiritual growth. This was very much needed to prepare the brothers to face similar problems and others that would arise in the future.

Visits by Brother Henschel in 1966, Greenlees in 1967, Wallen in 1968 and Tracy in 1969, all helped in strengthening the branch organization and the service given to the brothers throughout the country. In 1966 the number of publishers grew to an average of 2,040 in five circuits, with seventy-eight special pioneers. That year 6,156 attended the Memorial.

Efforts to tie in the Dominican Republic with the international “God’s Sons of Liberty” assemblies proved  fruitless. Transportation and accommodations could not be arranged. Neither airlines nor hotels would cooperate in guaranteeing space for the foreign delegates. It seemed it was not Jehovah’s will to bring visitors to this turbulent land at that time. However, a national assembly was held in January of 1967 so that the brothers did receive the benefit of the same program. The presence, too, of members of the Board of Directors of the Society assured the local brothers that they were part of the great family of the New Order society. A number of brothers were able to come from Puerto Rico, and an extensive advertising campaign invited the attendance of the local population. A fifteen-minute telecast by Brothers Knorr, Stebbins and González, the district servant, highlighted the purpose of our work and of the assembly. Attendance reached 5,154.

Blessings continued in 1967 and resulted in more growth. Publishers to the number of 2,453 reported regularly through 47 congregations in 5 circuits. There were 6,939 who attended the Memorial, and special pioneers grew to 142. Further loving aid was given: The Spanish Kingdom Ministry was now sent early to the branch. Here it was revised to fit the needs of the brothers in the Dominican Republic. The brothers appreciated this and responded by a greatly stepped-up ministry. There were 2,715 publishers on the average monthly, with 9,843 attending the Memorial, in 1968. How wonderful all this was in our eyes!

As a fine shepherding work was done by the 141 special pioneers, 254 regular pioneers and 2,156 congregation publishers during 1969, the organization continued to expand. A peak of 3,144 publishers was reached this year, and more groups were formed into congregations so that these reached a total of 58. During the year, 106,633 pieces of literature were placed. The branch servant was called to a special meeting in Brooklyn. Everything pointed to the fact that there was still much to be done in this part of the field.

Strikes, hunger and discontent increased in the land, but Jehovah’s people continued to prosper spiritually. It was necessary to build an extension on the branch building for literature storage and shipping. More and more people found their refuge in Jehovah and his organization. By 1970 there were 3,378 publishers in 63 congregations, more than half the brothers having entered the organization during the previous five years. And Jehovah provides what is needed. They came from all walks of life: Auto mechanics, farmers, public car drivers, accountants, builders, carpenters, lawyers, dentists, yes, and ex-politicians; all drawn together by love  of truth and love of Jehovah. They are now one family and free from the strife of the old system.

In the latter part of 1969 and early 1970 Satan tried to cause some problems in this fast-growing organization by promoting disagreements among some of the prominent servants. But, as always, Jehovah’s spirit was more than adequate to deal with the situation. In fact, many publishers hardly realized that a problem had arisen. Others, recognizing the theocratic arrangement, moved ahead and did not let personalities interrupt their service to Jehovah. At the end of February 1970, Brother and Sister Jesse Cantwell arrived from Colombia, and Brother Cantwell was appointed branch servant. Five Kingdom Ministry School courses were held at the branch for the purpose of equipping overseers to improve their shepherding service. Special meetings were held with all circuit and district servants. The branch servant visited all the circuit assemblies and the four district assemblies in an effort to bring publishers and branch office closer together. Meetings were also held with regular and special pioneers. A “Bethel Speaker” schedule was put into effect by which the branch servant or another brother from the office would visit congregations over the weekends, giving a service talk on Saturday night and joining in the preaching work Sunday, then giving the public talk that afternoon. All of this helped to knit the publishers and the branch together in closer bonds of love.

Spiritual growth has been the principal objective of all mature brothers throughout the country during the year. Maturity is needed to face Satan’s present tactics. A few years ago he tried harsh persecution and failed. The work grew. Now he attacks by trying to sow discord, through immorality and materialism. It became necessary to disfellowship fifty-four persons during the year 1971. In one city there were 350 publishers at the start of the year. During the year over 4 percent were disfellowshiped. Sad as this may seem, it brought faith in the organization and opened the way for the free flow of Jehovah’s spirit. During the same period the publishers in that city increased 18.3 percent, despite the 4-percent loss.

When violent methods fail, Satan tries other methods. Besides the aforementioned trouble between brothers, which Jehovah brought to an end through the quick action of His organization, there is always the attraction of fleshly desires. Materialism and immorality continue to raise their ugly heads, each contributing to the fall of some of the brothers who stood so faithfully through times of persecution. Three who spent  many long months in prison had to be disfellowshiped. One of these is still disfellowshiped. In fact, in one city eighteen persons had to be disfellowshiped during the last year. Jehovah’s congregation must be kept clean so that his spirit may flow without impediment.

The continued operation of Jehovah’s spirit, though, brought great blessings to the faithful brothers so that the end of the 1971 service year showed 4,106 publishers reporting. Jehovah’s love and Christian love for one another kept the publishers moving ahead joyfully, working in the field throughout the country, and 13,778 attended the Memorial.

Over the years the attitude of the people has undergone a marked change. The Church is no longer looked to as the power it once was. Priests are no longer held in deep respect. Discontent is manifested in the student unrest, protest demonstrations, frequent outbreaks of terrorism and presence of armed patrols in the streets. On the other hand, the operation of Jehovah’s spirit has been manifest, and toward Jehovah’s witnesses there is an attitude of respect. More and more people are accepting the invitation to come and prove that Jehovah is good. This can be seen by the fact that 6,596 home Bible studies are conducted each week and that in 1971 there were 105,916 Bibles, books and booklets distributed, along with 830,340 Watchtower and Awake! magazines throughout the country. Over 1,125,000 hours were devoted to preaching the good news.

Despite the fact that there seems to be a “theme” of troubles and violence through the experiences of Jehovah’s people in the Dominican Republic, the brothers have a positive outlook. They are happy and freely give of themselves. They respond to Jehovah’s invitation. They are saying, “Here we are! Send us!” And we are sure that Jehovah will continue to send them to all parts of the country preaching and teaching until He says that it is enough.