Questions From Readers

Under what circumstances might rebaptism be considered?

Under certain circumstances, a baptized person may want to give thought to the validity of his baptism and may consider rebaptism. At the time of baptism, for instance, an individual may secretly have been living in a situation or engaging in a practice that could have resulted in his being disfellowshipped if he had already been validly baptized. Could he make a dedication to God in such circumstances? Such an individual would have been in a position to make a valid dedication to Jehovah only if the unscriptural conduct had been discontinued. Therefore, a person baptized while such a serious impediment existed may appropriately consider the necessity of rebaptism.

What about an individual who was not practicing sin at the time of his baptism but whose subsequent wrongdoing required the formation of a judicial committee? Suppose he then claimed that he did not fully understand what he was doing at the time of his baptism and said that his baptism was not truly a valid one. When meeting with a wrongdoer, the elders should not raise questions about his baptism and ask whether he feels that his dedication and baptism were valid. After all, he heard a Scriptural discourse about the significance of baptism. He answered affirmatively questions regarding dedication and baptism. Then he changed his clothing and was physically immersed in water. It is, therefore, reasonable to believe that he fully understood the seriousness of what he was doing. The elders would thus treat him as a baptized person.

If the individual raises the issue of the validity of his baptism, the elders may direct his attention to The Watchtower of March 1, 1960, pages 159 and 160, and February 15, 1964, pages 123 to 126, where the matter of rebaptism is discussed in detail. Eventual rebaptism under certain circumstances (such as a lack of sufficient Bible understanding when one was baptized) is a personal matter.

What factors should Christians take into consideration when it comes to sharing living accommodations?

Everyone needs a place to live. Today, however, many people do not have their own home. A person’s economic circumstances, health issues, or other factors may make it necessary for extended families, including a number of relatives, to live together. In some parts of the world, relatives may be crowded into a single room with virtually no privacy.

It is not the business of Jehovah’s organization to provide a long list of rules regarding what are appropriate living quarters for all in the worldwide congregation. Christians are encouraged to think in terms of Scriptural principles in order to determine whether their living arrangements are acceptable to God or not. What are some of these principles?

 A primary consideration is the effect that living with other people is going to have on us and on our spirituality. Who are these people? Are they worshippers of Jehovah? Do they live in harmony with Bible standards? “Do not be misled,” wrote the apostle Paul. “Bad associations spoil useful habits.”​—1 Cor. 15:33.

The Scriptures explain that Jehovah condemns fornication and adultery. (Heb. 13:4) So any sleeping arrangements that allow unmarried people of the opposite sex to live together as though they were husband and wife would clearly be unacceptable to God. A Christian would not want to stay in a place where immorality is tolerated.

Moreover, the Bible urges all who desire God’s favor to “flee from fornication.” (1 Cor. 6:18) It would be wise, therefore, for Christians to avoid any living arrangements that could give rise to their being tempted to engage in immoral conduct. For example, take the situation in which several Christians sleep in the same home. Could such an arrangement give rise to compromising situations? What if two people who are not married to each other unexpectedly find themselves alone together because others who would normally be present are momentarily absent? Similarly, it would be morally dangerous for any single individuals who have a romantic interest in each other to live in the same home. Wisdom dictates that situations of this kind be avoided.

It would likewise be inappropriate for those divorced from each other to continue living in the same house. Their being accustomed to intimate relations with each other could readily lead to immoral conduct.​—Prov. 22:3.

A final but no less important matter to take into consideration is how the community views one’s choices. Living arrangements that a Christian judges acceptable but that give rise to unfavorable talk in the community would be a cause for concern. Never do we want our conduct to bring Jehovah’s name into disrepute. Paul put it this way: “Keep from becoming causes for stumbling to Jews as well as Greeks and to the congregation of God, even as I am pleasing all people in all things, not seeking my own advantage but that of the many, in order that they might get saved.”​—1 Cor. 10:32, 33.

Finding suitable living accommodations and arrangements may pose a real challenge for those who wish to uphold Jehovah’s righteous standards. However, Christians must “keep on making sure of what is acceptable to the Lord.” They need to be certain that nothing indecent is taking place in their households. (Eph. 5:5, 10) This requires that Christians pray for divine guidance and do all they can to protect one another’s physical and moral welfare as well as the good name of Jehovah.