Opening

Jehovah's Witnesses (the Watch Tower Bible and Tract Society, founded 1879 by Charles Taze Russell) teach that Jesus Christ returned invisibly in October 1914 to begin his heavenly reign as King, that "this generation" of Matthew 24:34 refers to the cohort that witnessed the events of 1914, and that the visible end of the present world-system — Armageddon — is imminent.

This article tests the 1914 doctrine and its companion "this generation" prophecy. Before the test is applied, the Watchtower case is presented in its strongest form, in the Watch Tower Society's own published voice, with direct quotation from Russell's Studies in the Scriptures, the Watchtower magazine archives, and current jw.org doctrinal pages. Then it is tested against Christ's own teaching, the historical record, and — critically — the internal record of Watchtower's own previous predictions and their documented failures. LumenVeritatis reports; it does not teach.

A Jehovah's Witness reading this article should recognise the Watchtower case faithfully presented in §1 before any Catholic response is offered. That is the discipline this article aims to keep.

1. The Watchtower case in its own words

The Watchtower argument for 1914 rests on five interlocking pillars. Each is anchored in a specific scriptural text and in Watchtower's own published exegesis.

1.1 The Daniel 4 / 2,520-year arithmetic

The chronological foundation of the 1914 doctrine is a calculation Watchtower has published as authoritative for over 140 years. From the official jw.org catechetical entry-point, the What Does the Bible Really Teach? appendix:

"The 2,520 years began in October 607 B.C.E., when Jerusalem fell to the Babylonians. The period ended in October 1914. At that time, 'the appointed times of the nations' ended, and Jesus Christ was installed as God's heavenly King." JWofficial:BibleTeachAppendix §1914

The math chain Watchtower offers: Daniel 4:23-32 prophesies "seven times" of vacated kingship; Revelation 12:6, 14 establishes "three and a half times" = 1,260 days; therefore "seven times" = 2,520 days; Numbers 14:34 and Ezekiel 4:6 license a day-for-a-year hermeneutic; 2,520 days become 2,520 years; counted from October 607 BCE (Jerusalem's fall to Babylon), the period ends October 1914. The math is internally self-consistent. A Watchtower member will tell you: the math is the math.

1.2 The lexical case for parousia = "invisible presence"

When Catholic apologists object that the Second Coming must be visible Matt 24:30 Acts 1:11 Rev 1:7, Watchtower has a ready answer. The Greek word translated "coming" in older English Bibles — παρουσία (parousia) — does not mean "coming." It means "presence." And presence, unlike coming, can be invisible. From the Watchtower of 1 May 1993, citing Russell's foundational 1889 exposition:

"Parousia… signifies presence, and should never be translated coming, as in the common English Bible… The Emphatic Diaglott, a very valuable translation of the New Testament, renders parousia properly, presence… not that of coming, as being on the way, but presence, as after arrival." WT:StudiesVolII p.158

The 1993 Watchtower then ties this to the 1914 enthronement claim:

"So Jehovah's people of the 19th century correctly understood that the parousia of Christ would be an invisible one. They had also come to an understanding that the end of the Gentile Times would occur in the autumn of 1914. As spiritual enlightenment progressed, they later understood that Jesus Christ was enthroned in heaven as King of the Kingdom in that same year, 1914." JWofficial:Watchtower 1993-05-01 p.10

Watchtower argues that what Matthew 24:3 anticipates is not a single event ("coming") but a sustained royal presence — a regnal period beginning at heavenly enthronement in 1914 and continuing thereafter.

1.3 The composite sign of Matthew 24

If Christ is invisibly enthroned, how would mortals know? Watchtower answers: by the composite sign Christ himself gave in Matthew 24:4-14 — wars, famines, earthquakes, pestilences, and the gospel preached "in all the inhabited earth for a witness to all the nations." Watchtower argues that the post-1914 world (World Wars, the global JW preaching campaign, twentieth-century earthquakes and pandemics) provides the visible evidence of Christ's invisible reign begun in 1914. The composite-sign argument's published form is summarised by Watchtower in conjunction with the "this generation" claim:

"If Jesus used 'generation' in that sense and we apply it to 1914, then the babies of that generation are now 70 years old or older. And others alive in 1914 are in their 80's or 90's, a few even having reached a hundred. There are still many millions of that generation alive. Some of them 'will by no means pass away until all things occur.'" WT:Watchtower 1984-05-15 p.5

1.4 "This generation" (Matt 24:34)

Christ promised that "this generation will by no means pass away until all these things occur" Matt 24:34. Watchtower has anchored this to the cohort that witnessed 1914. From the high-water-mark 1984 exposition:

"Just as Jesus' prophecies regarding Jerusalem were fulfilled within the life span of the generation of the year 33 C.E., so his prophecies regarding 'the time of the end' will be fulfilled within the life span of the generation of 1914." WT:Watchtower 1984-05-15 p.7

The contemporary refinement (post-2010) is the "overlapping generations" doctrine. The 1914 witnesses' lifespans overlap with the lives of other anointed Christians who will themselves see the Great Tribulation:

"Jesus evidently meant that the lives of the anointed who were on hand when the sign began to become evident in 1914 would overlap with the lives of other anointed ones who would see the start of the great tribulation." WT:Watchtower 2010-04-15 p.10

1.5 The Davidic-throne typology

Why must the parousia be invisible rather than visible? Watchtower answers: because Davidic kingship operates at the heavenly level. Ezekiel 21:26-27 prophesied that the crown would remain vacated "until the one who has the legal right comes." Christ is that legal heir. He was crowned in heaven, not on earth. The 607 BCE / 1914 / 2,520-years framework secures the timing; the Ezekiel 21 typology secures the nature of the reign as heavenly and invisible.

1.6 The internal coherence of the case

The Watchtower case for 1914 is not a single proposition. It is a five-pillar interlocking system: chronology + lexicon + composite sign + generation + Davidic typology. To dismiss it, a Catholic responder must engage all five — not just the easy one. The system holds together by mutual support; a Watchtower member taught the case in this order sees a closed hermeneutic circle. The Catholic response must engage at the level of each pillar.

2. The decisive Scripture: Matthew 24:36, Acts 1:7, and the visibility passages

Christ's own teaching about his return is given across four passages that must be read together.

"But of that day and hour no one knows, neither the angels of heaven, but my Father alone." Matt 24:36

"It is not for you to know the times or seasons which the Father hath put in his own power." Acts 1:7

These two passages set a single decisive constraint on any Christian eschatology: Christ explicitly forbade his disciples from calculating the date of his return. The Watchtower's central project — calculating that 1914 is the date of Christ's enthronement by chaining Daniel 4 + Numbers 14:34 + Ezekiel 4:6 — is the precise activity Christ told his disciples not to do. Russell's 2,520-years arithmetic is not a controversial reading; it is a class of activity Christ named and prohibited. Whether or not the math is internally consistent is beside the point: the prohibition is on the form of the inquiry, not on the conclusion.

And on visibility:

"Then if any one says to you, 'Lo, here is the Christ!' or 'There he is!' do not believe it… So, if they say to you, 'Lo, he is in the wilderness,' do not go out; if they say, 'Lo, he is in the inner rooms,' do not believe it. For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of man." Matt 24:23-27

"This Jesus, who was taken up from you into heaven, shall so come, as you have seen him going into heaven." Acts 1:11

"Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him." Rev 1:7

Christ's disciples saw him ascend visibly, bodily, with clouds. Christ promises he will return "the same way." Revelation states "every eye will see him." Matthew 24:26 contrasts hidden-Christ claims with the lightning-visible-east-to-west pattern of the genuine return. An invisible 1914 enthronement cannot satisfy "every eye will see him" — and Christ explicitly warns against accepting any teacher who says otherwise. The visibility test is not a Catholic gloss on Scripture; it is Scripture's own decisive criterion.

3. Why parousia ≠ "invisible presence"

The lexical case for parousia as "invisible presence" is the pivot point of the entire Watchtower system. If parousia can be invisible, the visibility tests in §2 are blunted. If parousia requires visibility, the system collapses.

The argument fails on three counts.

(a) Parousia in Greco-Roman context is the most public event imaginable, not a hidden one. Watchtower correctly notes that parousia was the technical term for a royal visit. But a royal parousia in the Hellenistic world was the opposite of hidden. The standard Greek-English lexicon (Bauer / Danker / Arndt / Gingrich, BDAG, 3rd ed., University of Chicago Press, 2000, s.v. παρουσία §2b) defines the term in its NT usage as "of Christ, and nearly always of his Messianic Advent in glory to judge the world at the end of this age" — the visible, glorious end-of-age advent, not a hidden enthronement BDAG parousia 2000. When an emperor arrived at a province, the city would issue coinage, build triumphal arches, organise public processions, and stage civic ceremonies. The whole point of parousia as a technical term was its public, observable, undeniable character. The lexical move from "parousia = royal visit" to "parousia = invisible presence" reverses the term's actual ancient meaning. Watchtower has half the lexical evidence right (royal context) and the conclusion exactly backwards (invisible).

(b) Matthew 24:27 settles the visibility question regardless of parousia's connotations. Even granting Watchtower's reading of parousia, Christ's own analogy in 24:27 — "as the lightning cometh out of the east, and appeareth even into the west: so shall also the parousia of the Son of man be" — defines what kind of parousia he is teaching. Lightning across the sky is the most visually unmistakable phenomenon in the ancient world. Christ chose this image as the explicit comparand to his parousia. Whatever parousia can mean elsewhere, Christ has told us what kind of parousia he means here. Reading Matthew 24:27 as compatible with an invisible parousia defeats the simile.

(c) Acts 1:11 binds the form of the return to the form of the Ascension. "This Jesus… shall so come, as you have seen him going." The Ascension was visible, bodily, public, attested by named witnesses. The "same way" he returns is therefore visible, bodily, public. The Watchtower invisible-parousia reading requires that "the same way" mean something other than the same way — which empties the angelic word of content. Acts 1:11 is unconditional and unambiguous; an invisible 1914 enthronement does not satisfy it.

4. The 607 BCE chronology — historical-record falsification

The Watchtower 2,520-years arithmetic begins from October 607 BCE, the date Watchtower assigns to the fall of Jerusalem to Nebuchadnezzar II. The historical record dates the fall of Jerusalem to 587/586 BCE — twenty years later. The 587/586 BCE date is established by:

  • Babylonian astronomical diaries (cuneiform tablets) recording lunar eclipses tied to the regnal years of Babylonian kings; these are independently dated by modern astronomy and converge on 587/586 BCE. The decisive tablet is VAT 4956, a Babylonian astronomical diary recording 13 lunar and 17 planetary positions for Nebuchadnezzar's 37th year — independently dated by modern astronomy to 568 BCE, which fixes Nebuchadnezzar's 18th year (the year of Jerusalem's fall) at 587 BCE Furuli BabylonianChronology.
  • The Babylonian Chronicle (BM 21946) in the British Museum, recording Nebuchadnezzar's seventh year campaign against Jerusalem in 597 BCE and his eighteenth-year siege ending in 586 BCE — published in D. J. Wiseman, Chronicles of Chaldaean Kings (626-556 B.C.) (British Museum, 1956), the standard scholarly edition Wiseman ChroniclesChaldaeanKings 1956.
  • Egyptian, Tyrian, and Assyrian regnal-year synchronisms cross-referenced via the Saros eclipse cycle.

Every academic Assyriologist publishing on the Neo-Babylonian period — F. X. Kugler, R. A. Parker, W. H. Dubberstein, A. K. Grayson, D. J. Wiseman, R. R. Newton — dates Jerusalem's fall to 587 or 586 BCE. The discrepancy of twenty years is not a matter of interpretation; it is a matter of whether one accepts the cuneiform record. Watchtower's response is to argue that the secular dating system is flawed — but the argument requires rejecting the entire Babylonian astronomical record, every dated cuneiform tablet, and the cross-referenced ancient Near Eastern chronology established by Parker and Dubberstein, Babylonian Chronology 626 B.C.–A.D. 75 (Brown University Press, 1956), the standard scholarly reference ParkerDubberstein BabylonianChronology 1956.

If Jerusalem fell in 587 BCE rather than 607, the 2,520-years calculation arrives at 1934, not 1914. The chronological foundation of the entire 1914 doctrine depends on a 20-year error in dating an event that is one of the best-documented in ancient history.

5. The composite sign — every era has wars, famines, and earthquakes

The Matthew 24:4-14 composite-sign argument requires that the period from 1914 onward be uniquely characterized by wars, famines, earthquakes, and pestilences. Two problems.

(a) Christ's words explicitly relativise these signs. The full passage reads: "And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet… all these are the beginning of sorrows" Matt 24:6-8. Christ explicitly tells his disciples not to interpret wars, famines, and earthquakes as proximate signs of the end. They are "the beginning of sorrows" — perennial features of the fallen world, not unique to one decade.

(b) The historical claim that 1914-onward is unprecedented is empirically false. The Black Death (1347-1351) killed an estimated 30-50% of Europe's population (O. J. Benedictow, The Black Death 1346-1353: The Complete History, Boydell Press, 2004 — the field-standard demographic study). The Antonine Plague (165-180 AD) and the Plague of Justinian (541-549) each killed millions (R. P. Duncan-Jones, "The Impact of the Antonine Plague," JRA 9, 1996; W. Rosen, Justinian's Flea, Viking, 2007). The Mongol conquests (13th century) killed an estimated 30-40 million (Atwood, Encyclopedia of Mongolia and the Mongol Empire, Facts on File, 2004). The Thirty Years' War (1618-1648) killed 4.5-8 million on the standard demographic estimates (P. H. Wilson, Europe's Tragedy: A History of the Thirty Years War, Penguin, 2009). The 1556 Shaanxi earthquake killed an estimated 830,000 — recorded in the Ming Shi-lu Imperial Annals (vol. for Jiajing 34th year, 12th month). Pre-1914 history contains wars, famines, earthquakes, and pandemics on the scale Watchtower attributes uniquely to the post-1914 era. The composite-sign argument requires a curated historical memory that begins in 1914.

6. "This generation" — what the text says, and how the doctrine has moved

Matthew 24:34 reads: "Verily I say unto you, this generation shall not pass, till all these things be fulfilled" Matt 24:34. The Greek γενεὰ αὕτη (genea hautē) — "this generation" — in standard Hellenistic Greek refers to the speaker's contemporaries, the cohort alive at the time of speaking. The natural reading: Christ told his disciples that some events he was prophesying would occur within their lifetimes. The Catholic exegetical tradition (Fathers, Aquinas, modern Catholic biblical commentary) reads this as referring primarily to the destruction of Jerusalem in AD 70, which did indeed occur within the lifetimes of Christ's disciples and which Christ explicitly prophesies in the immediately-preceding context (Matt 24:1-3, prompted by the Apostles' question about the Temple).

The Watchtower reading — that "this generation" refers to the cohort living in 1914 — has moved at least seven times in published doctrine. The Witness reader can verify this from Watchtower's own archives:

  • 1927: "this generation" = the new creation (the anointed). WT:Watchtower 1927-02-15 p.62
  • 1951: "this generation" = those living at a given period (literal cohort). WT:Watchtower 1951-07-01 p.404
  • 1968: "Some of the generation that discerned the beginning of the time of the end in 1914 will still be alive on earth to witness the end." WT:Watchtower 1968-05-01 p.272
  • 1978: The "generation" cannot apply to babies born in WWI (excluded the youngest 1914-witnesses to extend the deadline). WT:Watchtower 1978-10-01 p.31
  • 1995: "Generation" refers principally to "contemporary people of a certain historical period, with their identifying characteristics" — abandoning the chronological reading entirely. WT:Watchtower 1995-11-01 p.17
  • 2010: "Overlapping generations" — the lives of 1914 anointed overlap with later anointed who will see Armageddon. WT:Watchtower 2010-04-15 p.10

The trajectory is unmistakable. As the 1914 witnesses aged and died without seeing Armageddon, the doctrinal definition of "generation" was successively widened — first to include all living anointed, then to apply only to "contemporary people," then to include later anointed whose lives overlap with the original 1914 witnesses. Each redefinition extends the deadline. The redefinitions are not exegetical refinements; they are the response of a falsifiable prediction to its own approaching falsification.

7. The internal record — ten dated predictions, ten failures, and the 1923/1927 retroactive editing of Russell

The Watchtower Society has published explicit dated predictions for the End at least ten times in its 145-year history. Every one has failed. The Society's response in each case has been to retire the failed prediction quietly and announce a new one. This is the deepest internal-record problem the Watchtower case faces.

1799 — "Time of the end" began. Russell taught (citing Daniel) that the "time of the end" began in 1799, tied to Napoleon's capture of Pope Pius VI:

"THE 'Time of the End,' a period of one hundred and fifteen (115) years, from A.D. 1799 to A.D. 1914." WT:StudiesVolIII p.23

The 1799 date was quietly dropped from Watchtower doctrine in 1929. Modern Witnesses are not catechised on it.

1874 — Christ's invisible second presence. For fifty years, Watchtower's published doctrine was that Christ returned invisibly in 1874, not 1914:

"Our Lord, the appointed King, is now present since October 1874, A.D., according to the testimony of the prophets, to those who have ears to hear it: and the formal inauguration of his kingly office dates from April 1878, A.D." WT:StudiesVolIV p.125

The 1874 date was quietly relocated to 1914 starting in 1929. Modern Witnesses are catechised that 1914 is the year of the invisible presence; they are not generally told that 1874 was Watchtower's published doctrine for the first fifty years of the Society's existence.

1878 / 1881 — heavenly enthronement, saints raptured, general call closes. Russell's Studies in the Scriptures Vol II (1889) taught Christ assumed kingship in April 1878, the dead in Christ were resurrected as spirit beings, and the bride class was to be raptured by 1881:

"we present proofs that the setting up of the Kingdom of God is already begun, that it is pointed out in prophecy as due to begin the exercise of power in A.D. 1878." WT:StudiesVolII p.101

The 1878 enthronement and 1881 rapture both failed. Russell admitted disappointment. The dates were relocated forward.

1914 — End of Gentile Times → Armageddon → saints glorified. Russell published explicitly:

"the final end of the kingdoms of this world, and the full establishment of the Kingdom of God, will be accomplished near the end of A.D. 1914." WT:StudiesVolII p.99

"the deliverance of the saints must take place some time before 1914 is manifest." WT:StudiesVolIII p.228

"October, 1914, will witness the full end of Babylon." WT:WatchTower 1911-06-15 p.190

None of this happened. World War I began in 1914 but did not produce Armageddon. Russell admitted in 1916:

"The Lord did not say that the Church would all be glorified by 1914. We merely inferred it and, evidently, erred." WT:WatchTower 1916-04-15 p.5888

The deepest evidentiary problem then arises. Watchtower retroactively edited Russell's books to remove the failed predictions. The 1923 reprint of Studies Vol III altered page 228 line 11 from "some time before 1914" to "very soon after 1914." The 1927 reprint of Vol IV altered "will end in October, 1914" to "will end very shortly." The edits are documented by the academic historian M. James Penton (former insider; University of Toronto Press, 3rd ed. 2015):

"The Watch Tower Society's prophetic record is one of repeated falsifiable predictions, repeated failures, and repeated post-hoc reinterpretation. The Society 'lacks a fully coherent and systematic theology since so many of its beliefs are arrived at on an ad hoc basis and even contradict previously published claims.'" Penton ApocalypseDelayed 3rd-ed

1925 — "Millions Now Living Will Never Die." Joseph Rutherford (Russell's successor) published the 1920 book Millions Now Living Will Never Die, predicting Old Testament patriarchs (Abraham, Isaac, Jacob, etc.) would be resurrected in 1925 to inaugurate the earthly resurrection. The prediction was promoted from every Watchtower platform. 1925 came and went. Memorial-attendance figures show a post-1925 collapse Penton attributes directly to the failure.

1975 — Six thousand years from Adam. The Awake! magazine of October 8, 1968, and dozens of Watchtower articles in the late 1960s and early 1970s implied that Armageddon would come by 1975, six thousand years after Adam's creation:

"six thousand years from man's creation will end in 1975." WT:Awake 1968-10-08 p.13

"Does it mean that Armageddon is going to be finished… by 1975? It could! It could!" WT:KingdomMinistry 1968-08 p.4

Members were instructed to liquidate property in expectation. The post-1975 organisational response was to blame members for "running ahead" of the Society — though Penton's organisational record shows the 1975 expectation was officially encouraged at every level.

1984-1995 — "1914 generation" doctrine. The 1984 Watchtower taught that those alive in 1914 would still be alive at Armageddon. As that generation aged into their 80s and 90s in the early 1990s, the doctrine was retired. The 1995 Watchtower redefined "generation" to mean "contemporary people" rather than a literal cohort. The 2010 Watchtower introduced "overlapping generations" to extend the deadline by another lifetime.

Ten dated predictions. Ten failures. Five rounds of retroactive doctrinal revision. This is the internal record the 1914 doctrine asks the Witness to set aside. Deuteronomy 18:21-22 names the criterion by which a true prophet is identified: Deut 18:21-22

"And if thou say in thy heart, How shall we know the word which the LORD hath not spoken? When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him." Deut 18:21-22

8. Catholic doctrinal frame

The Catholic Church teaches:

  • Christ ascended into heaven and is seated at the right hand of the Father §659-664.
  • The Second Coming will be visible, universal, in glory §1040-1041. There is no doctrine of an invisible enthronement.
  • Public revelation closed with the death of the last Apostle §66 DV §4. No private revelation can supplement the apostolic deposit, and no chronological calculation can predict the date of the Second Coming — Christ himself forbade it Matt 24:36 Acts 1:7.
  • The Church teaches explicitly about the pseudo-messianic deception of the last days §675:

"Before Christ's second coming the Church must pass through a final trial that will shake the faith of many believers… The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh." §675

A teaching that calculates the date of Christ's invisible enthronement, that has revised that calculation across multiple failed dates, and that asks its members to set aside Christ's own prohibition on date-setting in order to receive the calculation as authoritative — is, by Catholic doctrine, the precise structure CCC §675 names.

9. What this article does not claim

It does not engage every Watchtower doctrinal position. It does not address the New World Translation (a separate article will treat John 1:1 and the NWT's Arian Christology). It does not address the 144,000 / "anointed remnant" doctrine. It does not address the disfellowshipping practice or the blood-transfusion doctrine. Each is a separate study. The single question this article tests is the central Watchtower temporal claim — that 1914 was the year of Christ's invisible enthronement and that "this generation" of Matthew 24:34 refers to the 1914 cohort — against Christ's own teaching, against the historical record, and against Watchtower's own published archives.

10. The pastoral note

Jehovah's Witnesses include many sincere people seeking God. The doctrinal critique offered here is offered in charity. A Witness who begins to doubt the 1914 doctrine faces the loss of a community that, for many, has been the centre of their adult life — including the practice of disfellowshipping that severs family relationships. The pastoral approach must be patient, respectful, and willing to engage the full range of human and theological questions the person raises. The Catholic Church recognises that those who come to her from non-Catholic communities have walked a long road. The Catholic case is offered not as triumph but as truth, presented in charity. A Witness willing to read Russell's Studies in the Scriptures Vol II in its 1889 form (freely available at archive.org) will encounter Russell's own words about 1874, 1878, and 1881 — dates that current Watchtower doctrine no longer teaches. That encounter is the beginning of the conversation, not its end.

Closing

The Watchtower case for 1914 is internally coherent, scripturally argued, and pastorally sincere. It fails for two reasons that lie above all the chronological and lexical disputes. First, Christ himself, in Matthew 24:36 and Acts 1:7, told his disciples not to calculate the date of his return — and the entire 1914 doctrine is the activity Christ named and prohibited. Second, the Watchtower Society has published ten dated predictions for the End across 145 years, every one of which has failed, with five rounds of retroactive doctrinal revision and documented retroactive editing of Russell's own books in 1923 and 1927. A teaching whose record is ten predictions and ten failures cannot be the prophetic voice of God — because Deuteronomy 18:21-22 names the criterion by which a true prophet is identified, and the criterion is fulfilment.

The Catholic Church teaches what Scripture and the apostolic tradition teach: Christ has not invisibly returned. He will return visibly, in glory, when the Father wills. The day and the hour are known to the Father alone. Until then, the Church preaches Christ crucified, celebrates the Eucharist, and waits in hope — without calculating, without predicting, and without revising the date when the prediction fails.

— The Editors, LumenVeritatis