The Watchtower Society, the Bible, and Johannes Greber

©2026 Victor R. Claveau, MJ

Introduction: A Brief Biography of Johannes Greber

Johannes Greber (1876–1944) was a German-born Catholic priest whose life took a dramatic and troubling turn from orthodox Christianity into the realm of spiritism. Ordained to the priesthood in the early twentieth century, Greber initially served faithfully within the Church. However, during his pastoral ministry—particularly while serving immigrant communities in the United States—he became increasingly interested in paranormal phenomena and alleged communications with spirits.

This curiosity eventually led to his full embrace of spiritism. Greber claimed that he was able to communicate with a “spirit world” through mediums, including his own wife, whom he described as an instrument for receiving supernatural messages. According to his own testimony, these spirits provided him with guidance not only in spiritual matters but also in biblical interpretation.

In 1932, he published his most influential work, Communication with the Spirit World, in which he detailed his experiences and theological conclusions. He later produced a translation of the New Testament, asserting that it was informed and corrected by these spiritual communications. This translation departed significantly from historic Christian doctrine, especially in its denial of the Trinity and its reinterpretation of key Christological passages such as John 1:1.

Greber openly rejected the divine inspiration and integrity of Sacred Scripture as preserved by the Church, claiming instead that the biblical text had been systematically altered over time. Such assertions place him not only outside the bounds of Catholic orthodoxy but in direct contradiction to the consistent teaching of the Church:

“Sacra Scriptura… veritatem, quam Deus nostrae salutis causa Litteris Sacris consignari voluit, firmiter, fideliter et sine errore docet.”
(CCC 107, Latin typical edition)

“Sacred Scripture teaches firmly, faithfully, and without error that truth which God… wished to see confided to the Sacred Scriptures.”

Greber’s work gained particular notoriety because it was cited approvingly by the Watchtower Bible and Tract Society over several decades, especially in support of their controversial rendering of John 1:1. This reliance is striking given Greber’s explicit dependence on occult practices—practices unequivocally condemned by both Scripture and Tradition.

Indeed, the Church’s consistent teaching leaves no ambiguity regarding such matters:

“Omnes divinationis formae respuendae sunt…” (CCC 2116)
“All forms of divination are to be rejected.”

Thus, the life and work of Johannes Greber serve as a cautionary example: a departure from the apostolic foundation inevitably leads not to deeper truth, but to doctrinal confusion and spiritual peril.

I. Spiritism and Divine Prohibition

Spiritism claims access to hidden knowledge through communication with spirits. Yet Sacred Scripture unequivocally condemns such practices:

Hebrew Text (Deuteronomy 18:10–12)

לֹא־יִמָּצֵא בְךָ… קֹסֵם קְסָמִים… וְדֹרֵשׁ אֶל־הַמֵּתִים׃
כִּי תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה

Translation:

“There shall not be found among you… a consulter with the dead. For whoever does these things is an abomination to the Lord.”

The Catechism of the Catholic Church reinforces this prohibition:

“Omnes divinationis formae respuendae sunt…” (CCC 2116, Latin typical edition)
“All forms of divination are to be rejected…”¹

The continuity between Old Covenant law and New Covenant teaching is absolute: spiritism is incompatible with divine revelation.

II. Johannes Greber and Occult Mediation

Johannes Greber claimed supernatural assistance in translating Scripture. However, the Church Fathers warn precisely against such sources.

Greek (2 Corinthians 11:14)

αὐτὸς γὰρ ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός

Translation:

“Even Satan disguises himself as an angel of light.”

Greber’s methodology—mediumship, trance communication, and “spirit illumination”—fits exactly the pattern warned against in Scripture.

III. John 1:1 — The Greek Text and Its Meaning

At the heart of the controversy lies John 1:1.

Greek Original (John 1:1)

Ἐν ἀρχῇ ἦν ὁ Λόγος,
καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν,
καὶ Θεὸς ἦν ὁ Λόγος.

Literal Translation:

“In the beginning was the Word,
and the Word was with God,
and the Word was God.”

The absence of the article before Θεός does not imply indefiniteness (“a god”), but rather emphasizes nature or essence. As the Fathers consistently interpret, the Logos shares fully in the divine nature.

IV. Patristic Witness to the Divinity of Christ

1. Ignatius of Antioch

Greek (Letter to the Ephesians 18:2)

Ἰατρὸς ἕστιν, σαρκικὸς καὶ πνευματικός,
γεννητὸς καὶ ἀγέννητος,
ἐν σαρκὶ γενόμενος Θεός

Translation:

“There is one Physician, both fleshly and spiritual,
begotten and unbegotten,
God come in the flesh.”²

Ignatius explicitly calls Christ Θεός (God)—a direct contradiction of any claim that early Christians denied Christ’s divinity.

2. Justin Martyr

Greek (First Apology 63)

ὁ λόγος… Θεὸς ὑπάρχει

Translation:

“The Word… is God.”³

Justin affirms both distinction (Logos with God) and identity (Logos is God), precisely reflecting John 1:1.

3. Irenaeus of Lyons

Latin (Adversus Haereses III.19.2)

“Ipse est Deus, et Dominus, et Rex aeternus…”

Translation:

“He Himself is God, and Lord, and eternal King.”⁴

Irenaeus, writing in the 2nd century, affirms Christ’s divinity generations before Nicaea.

4. Tertullian

Latin (Adversus Praxean 13)

“Et Deus erat Verbum.”

Translation:

“And the Word was God.”⁵

Tertullian explicitly cites John 1:1 in Latin, maintaining the orthodox reading.

V. Scriptural Confessions of Christ as God

John 20:28 (Greek)

ὁ Κύριός μου καὶ ὁ Θεός μου

Translation:

“My Lord and my God!”

Matthew 1:23 (Greek)

Ἐμμανουήλ… μεθερμηνευόμενον· Μεθ’ ἡμῶν ὁ Θεός

Translation:

“Emmanuel… which means, ‘God with us.’”

These are not ambiguous statements—they are explicit confessions of Christ’s divinity.

VI. The Catechism and the Deposit of Faith

The Catechism of the Catholic Church preserves this apostolic teaching:

Latin (CCC 464)

“Iesus Christus verus Deus est et verus homo.”

Translation:

“Jesus Christ is true God and true man.”⁶

And regarding revelation:

Latin (CCC 66)

“Revelatio christiana… iam non est expectanda nova revelatio publica.”

Translation:

“No new public revelation is to be expected.”

Thus, any claim—such as Greber’s—that new spiritual revelations alter doctrine is definitively excluded.

VII. The Church Against Spiritism

The Church’s consistent teaching is rooted in both Scripture and Tradition.

Latin (CCC 2117)

“Spiritismus saepe implicat divinationem vel magiam…”

Translation:

“Spiritism often implies divination or magical practices…”⁷

This aligns perfectly with the Mosaic prohibition and apostolic warnings.

VIII. Conclusion: The Unity of Scripture, Tradition, and Truth

The testimony is unified across:

• Scripture (Greek and Hebrew originals)
• Patristic witness (Greek and Latin texts)
• Magisterial teaching (Latin Catechism)

Against this unified voice stands the isolated and compromised work of Johannes Greber, shaped by occult practices and doctrinal rejection.

The Church does not derive truth from spirits, but from Christ, who declared:

Greek (John 14:6)

ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή

Translation:

“I am the way, and the truth, and the life.”

Footnotes

1. Catechismus Catholicae Ecclesiae, §2116.
2. Ignatius of Antioch, Epistola ad Ephesios 18:2.
3. Justin Martyr, Apologia Prima 63.
4. Irenaeus, Adversus Haereses III.19.2.
5. Tertullian, Adversus Praxean 13.
6. CCC §464 (Latin typical edition).
7. CCC §2117.

Select Bibliography

• Biblia Sacra Vulgata
• Novum Testamentum Graece (Nestle-Aland)
• Catechismus Catholicae Ecclesiae (Editio Typica Latina)
• Ignatius of Antioch, Epistolae (Greek text)
• Justin Martyr, Apologia Prima (Greek text)
• Irenaeus, Adversus Haereses (Latin)
• Tertullian, Opera (Latin)
• Pontifical Council for Culture, Jesus Christ the Bearer of the Water of Life (2003)