Christian Conventions
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Christian Conventions is a name used for official purposes in the United States of America by a non-denominational Restorationist Christian church. This church began as a revival in southern Ireland in the late 19th century. This revival was based on Jesus' original commands to his first apostles to "forsake all" and go out preaching "two and two" together in his name. Hence, the group has earned the popular nickname, "two by two." It has since spread throughout the world.
Distinguishing features of the church are a homeless, itinerant ministry, and church gatherings in homes of adherents. A common mantra is "the church in the home, the preacher without a home." Ownership of church property and buildings is rejected. Evangelism(preaching) is usually carried out in rented public facilities. The church keeps no official headquarters and provides no official contact information beyond local lists of missionaries.
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[edit] Name of church
In general, the members of the church do not recognize any denominational name, and no denominational name has ever been officially accepted by the group as a whole. Amongst themselves, members often refer to their fellowship as "the Truth" or "the Way" (of God). Sometimes, "God's Truth and Way." To others, they identify themselves only as "Christians" and in some parts "the saints."
Church leaders refer most specifically to the scripture passage in Acts 4: 5-12 to support their decision to take no official group name. In this passage, Peter and John are asked "...by what name, have ye done this?"(vs. 7). Their answer is "...by the name of Jesus Christ of Nazareth.... there is none other name under heaven given among men, whereby we must be saved" (vss. 10, 12). In Acts 9.1-2 and other references in the Acts the "disciples of the Lord" are described as being "of the way" (marginal Greek reading.)
Since the church does not issue tax receipts for contributions made by members and does not officially own any property, it has not been legally necessary in most places to be formally registered as a denomination. However, in certain places and times, especially during wars, governments have required the church to be registered, and it has done so in Great Britain, the United States, Canada, Australia, Paraguay, Hong Kong, and perhaps in a few other places. When such registration is necessary, some general name is used, such as "Christian Conventions" (USA and Western Australia), "Assemblies of Christians"(Canada), "Christian"(Hong Kong), "Friends in Paraguay", "Testimony of Jesus"(Great Britain). While in most countries the church is not presently registered, such names are still used as part of letterheads on official documents. A general "name" such as "Christian Fellowship" is also sometimes used for other official purposes such as when members register as renters of a hall or school for meetings.
The church has received many nicknames by "outsiders." Among these, the most common are "two by two" and "Coon," "Cooney," or "Cooneyite" (Edward Cooney was a prominent early preacher and leader in the group.) Other nicknames are more derisive, such as "the no-name church" and "the black stockings", a name which refers to the teaching and practice of women in the group of wearing black stockings (more prevalent in earlier years).
[edit] Terminology
The following are some of the common terms used by the group, and a definition of each in the sense most commonly intended and understood by members of the group.
brother - male adherent or minister
church - generally, a small, local congregation that meets in a home; can refer to a larger group of believers or to the group as a whole. Not used to refer to a building except when referring to church buildings of other denominations or speaking metaphorically.
field - a geographical region to which a minister or set of ministers has been assigned (similar to "parish")
friend, saint - convert, adherent, member
meeting - any formal gathering of friends, whether for Sunday morning worship, mid-week bible study, annual special meetings or conventions, or other meetings called for special purposes, such as elders' or workers' meetings.
outsider, stranger - any person not a professed member of the group
overseer ("head worker" in Australia) - a senior brother worker who has authority over a state, province, territory, or region
profess, professing - to make or to be making a public declaration of faith in the fellowship
sister - female adherent or minister
tested meeting - a public meeting, usually a gospel meeting, in which an opportunity is given for members of the audience to make a public declaration of faith in the fellowship, usually by standing while a hymn is sung
worker, servant - minister, missionary, preacher
[edit] Church organization
The group has based its organizational structure generally on the concept that there are two types of divine "call", as noted in the first chapter of Paul the Apostle's Letter to the Romans: the "call to be an apostle," (vs. 1), and the "call to be a saint."(vs. 7). Members commonly refer to these two classes as "workers" or "servants" and "friends" or "saints."
[edit] Workers
Workers are the church's missionaries. The word "worker" was first used by Paul to Timothy (2 Tim 2.15). They are unsalaried and celibate once taking up this role. The imagery contained in their title comes from the harvest analogy made by Christ in the New Testament. Workers view themselves as "sowing and reaping in the harvest field of the Lord". Consequently, workers have a strong sense of mission, and view the proper function of the church's ministry as missionary in nature.
The option of entering the church's ministry as a worker is open to every baptised believer. When a church member feels "called into the "work" they offer their services to the overseer or head worker within their state or territory. If accepted into the work, they are expected to sell everything they have and give the money to the poor (i.e. via charity), or give it to the church, or a combination of both.
The workers point to the example of the Apostles and their immediate response to Jesus' calling them to be "fishers of men"; such as leaving their nets "at once" (Matthew 4:19; Mark 1:18) and abandoning clerical duties (Luke 5:28; Mark 2:14). Because the Apostles "left all to follow Christ", the workers reason that new workers must likewise be willing to leave behind all relationships, possessions, and positions in order to follow Jesus in the ministry.
[edit] Church finances
'Freely you have received and freely give.."is being practised by the Workers. No collections are made at any gathering. Money plays no roll in the spreading of the gospel or conducting meetings.Hello? How do they pay for halls, gas for cars, travel expenses, personal expenses??? The statement Peter made to the lame man at the temple in Acts 3 namely "silver and gold have I not, but in the name of Jesus.." is typical of the doctrine the workers practise in this respect. God took the power of money away from his apostles. Hence the workers leaving all to spread the gospel receives no salary nor have they a pension fund.
Workers do not attend theological schools or university's to study to become a preacher. God foresaw that if a preacher has received his learning from man he actually does not need God to preach the word of God. Furthermore because he has to pay for the education he can hardly practice the command "freely you have received and freely you must give".
The overseer or head worker within a locality retains the discretion to allow or disallow a person claiming a vocation to enter the ministry. Any new worker will usually begin his ministry during Special Meetings or at the church's annual conventions.
[edit] The overseer
An overseer (in Australia "head worker") is a worker who has been in the church's ministry for a protracted, contiguous period, usually in excess of two or three decades, and who is given an overall authority for a geographic region, such as a state or a country. Seniority and experience usually determines who becomes an overseer; there is no formula of succession, although an overseer may appoint or suggest an appointment for his successor. Ultimately, an overseer's task is to take care of any administrative requirements within his region, including coordinating missionary efforts, establishing new churches (the more members in a town or city the more homes are available for meetings, consequently no church buildings are required), assigning workers to fields, and distributing free and unpublished'donations of money to workers and poorer members.
[edit] The "friends"
The term "friends" is the church's internal term for members. Members base this practice on a number of scriptural references to Jesus calling his followers "friends", in particular John 15:13-15, and John 21:5. They reason that because Jesus said "You are my friends if you do what I command" the term is applicable to them.
The church views the act of becoming a member as a conversion experience in its own right. The usual practice of conversion involves attendance at public gospel meetings and "professing" one's faith. At certain times through the yearly preaching cycle, the meeting will be "tested" (reportedly, twice a year in most places) and any wishing to "profess their faith in Christ" are given opportunity to do so. An understanding of the Way of God and the revelation of basic truths enter a man and woman's heart and conscience which is not understood by man and because its a God given gift it remains with such member/s. This revelation causes (any)a member of the Way to always when possible, attend meetings even although he (and family) may go on holiday or visit another country. No written rule exists for this conduct but merely the need to have fellowship when and wherever possible with others with the same understanding. A comparable practice would be the "altar call" in some Protestant denominations.[citation needed]
Making a profession entitles the individual to participate in church services, such as Sunday fellowship meetings.
[edit] Elders
An elder presides over an individual congregation and is commissioned to this office by the workers. Workers must first consult with the overseer or head worker to show the need for an elder in their field. Elders are always male.
The criteria for choosing an elder is as follows:
- The elder must be in agreement with the teachings and practices of the church.
- The elder must have an excellent reputation among the church's members in the field.
- The elder's marriage must be reputable.
Prospective candidates for the position of an elder have the right to reject the offer, even if they do not supply a reason. In cases where the elder is unable to attend a meeting over which he presides, a temporary leader takes on his duties by the congregation (see section below for an outline of these duties).
[edit] Deacons and deaconnesses
Workers may appoint other friends, male or female, to perform various tasks, such as (unpaid) secretarial work. Such appointments may be temporary or on-going. While not generally addressed by an official title, such appointees are generally considered to hold the office of deacon or deacconness. The leader of a bible study meeting is sometimes referred to as a deacon.
[edit] Current religious practice
The church holds a number of different kinds of worship gatherings. Some worship events are yearly, while others are weekly. Importantly, while the church uses the term "meeting" to denote any of these various gatherings.
- Sunday fellowship meetings
- Mid-week bible study meetings
- Gospel meetings
- Annual Special Meetings
- Annual Conventions
[edit] Sunday fellowship meetings
The basic unit of organisation in the church is the "meeting" or "house church" or simply "church". A Sunday morning meeting involves the following elements:
- An elder, who typically owns the home in which the meeting is present, presides over the gathering and performs sacramental duties.
- Up to twenty members, usually consisting of several families, A home for such gatherings is only chosen if found worthy to have such a meeting there.
Particular emphasis is put on the remembrance of the death and resurrection of Christ.
The main feature of these meetings is for the friends to be in the spirit of God encouraging God to be present. Consequently members are being fed and they go out from there to endeavour to live out what they have said and heard to again be fed at the next Sunday meeting. This in one word means fellowship with one another and with God.
other elements of the meeting - On Sunday mornings, participants gather at a designated home for worship. Worship consists of the following liturgy, which is followed by the church throughout the world (i.e. in every town and city world wide the meetings are exactly the same.)
- the singing of one or two hymns
- public prayer: all professing members make a short spontaneous prayer
- the singing of an additional hymn
- personal testimonies. all professing members communicate their thoughts about a certain Bible passage to the rest of the meeting, and its application to their daily living. However all practising Christians prepare for their gatherings in reading, praying and meditating and in particular retiring early on a Saturday evening to dedicate themselves to find the presence of God in their meditations.
- the communion meal: two short prayers of consecration are made for the bread and the wine by different male members; all baptised believers partake of the communion meal in silence
- the singing of a final hymn, with the theme of Christ's death, resurrection, and coming again
Members are directed to join a particular church or meeting by the local workers. The makeup of the fellowship meeting congregation is ordinarily formed on the basis of geographic proximity, although demographic mix is balanced as far as is reasonably attainable. The membership of a meeting may remain unchanged for years or decades.
[edit] Mid-week Bible studies
The stated purpose of the mid-week bible study is to increase the biblical knowledge of members, by focusing on one biblical subject, passage, theme or person for the night. When congregants gather for the bible study the order of the meeting is identical to the liturgy practised on Sunday mornings, with the exception that the elements of communion are absent and therefore there is no sacramental consecration.
Subjects might be taken from a scheduled list, or pre-agreed in a previous meeting.In certain areas chapters of the old testament are being read and studied at Wednesday evenings and chapters in the new testament on Sunday evenings. Each professing congregant takes a turn at speaking to the meeting group about his or her thoughts, findings, and practical insights, regarding the subject.Preparing for a meeting is always preceded with meditation and prayer by a member in his or her private room.
[edit] Gospel meetings
A gospel meeting is a public worship service. Its function is evangelical in nature.
Typically a gospel meeting will be held in a public hall, school building, or other public place rented for the occasion. Gospel meetings may also be held in private homes.
Gospel meetings are usually conducted by two workers, but there may be more present, and one may preach alone if necessary. The service is simple and quiet in tone. Often, one of the members who is a musician will play hymns on a piano or keyboard before the meeting commences. No religious ornamentation is used. Workers do not wear vestments or special garments during these services, and no collection of money is taken. The order of these services is usually as follows:
- One or two hymns is sung, often accompanied by keyboard.
- One of the workers prays.
- Another hymn is sung.
- One of the workers preaches to the congregation until close to the end of the first half hour of the service.
- Another hymn is sung. The audience is often invited to stand while singing, as a rest from sitting.
- The other worker preaches to the congregation until near the end of the meeting.
- Another hymn is sung.
- One of the workers will close the service with a prayer.
- Words of dismissal (in some places benedictions), usually thanking congregants for attending and inviting them to come again.
In places where the church is well-established, workers generally conduct two gospel meetings a week in the same public building for the entire year. In places where the church has a small membership, however, workers can conduct gospel meetings every night of the week and move to new towns frequently. This more mobile example of the church's evangelistic practices is the rule in countries like Germany, France,India the Asians and African countries.
[edit] Special meetings
A special meeting is a large worship event that lasts for a day. Special meetings consist of two services, one held in the morning and the other early in the afternoon. These services include public preaching by a number of workers, prayers and testimonies offered by congregants, and the corporate singing of hymns. Countries around the world operates on a different calendar or schedule for larger worship events, special meetings may be held throughout the year depending on the area, and availability of suitable facilities.
[edit] Conventions
Conventions are usually held on rural properties owned by the members. In some regions, convention centres or other facilities are hired for the purpose. A Convention gathering may range from twenty to over 2000. Some Convention gatherings in the United States may involve 1500 members or more. A Convention gathering usually lasts for four days, typically starting on a Wednesday evening, and continuing through to the following Sunday afternoon. In 2005, over 440 conventions were held in over 100 countries.
Just about every weekend of every year a convention is in progress somewhere in the world. The same pattern and procedure is followed in every town and city world wide despite the fact that the church has no written rules and regulations apart from what is found in the Bible.
In North America, the members usually stay on location, and attend up to three scheduled meetings each day. These meetings, for the most part, follow the format of Special meetings, including personal testimonies and prayers. In Europe the accommodation varies from being similar to North America, to being in schools, church camps and other available boarding places.
In some countries it is common for a baptism to be held at some point during the Convention. It is typically conducted at a lake or river located on or near the property where the Convention is being held.Where available baptism also takes place in a swimming pool. The baptism ceremony is characterised by a simple routine, led by a senior (usually male) worker and attended by a group of members who congregate at the baptism site. A prayer is offered on behalf of the baptismal candidates, and then the assemblage sings a number of hymns whilst the baptismal immersion is conducted by two workers. As each candidate is immersed (once only), the workers cite from scripture: "In the name of the Father, and the Son, and the Holy Ghost".
The bread and wine (communion) are taken at Convention in Australia, South Africa, Zimbabwe, Zambia, Congo and some other African countries.Certain countries refrained from this for certain reasons which however does not bring about a division in the common doctrine.
[edit] Hymnal
The first hymnal printed exclusively by and for the church was printed circa 1904 and entitled "The Go-Preacher's Hymn Book." It included 125 hymns, a few of which were written by members of the group, while most were inclusions from the Faith Mission hymnbook, "Songs of Victory." The present hymnal, entitled "Hymns Old and New," was first published in 1919 and has had subsequent editions in 1928, 1951, and 1987. It is published by R.L. Allan & Son, Glasgow, Scotland. R. L. Allen was the original publisher of the Faith Mission hymnal, "Songs of Victory" (original edition, 1898). The most recent edition of "Hymns Old and New" (1987) contains 412 hymns, 110 (26%) of which were written by outsiders. Most of the words were written by Workers or friends, while most of the melodies were written by outsiders. Many of the workers and friends have been prolific hymn writers, some of the most prolific being Sam Jones, Sandy Scott, James Jardine, Elma Wiebe Milton, Gladys Porteous, and Mabel Pryor.
[edit] Dress and social practices
Although the church has never published an official dress code, many workers have taught that Christians should be modest in dress. What has been considered "modest" and to what degree behaviours in dress have been required has varied from place to place, from time to time, and indeed, even from worker to worker. For example, some workers once taught that it was more modest for women to wear black stockings rather than other colors. At the same time, others taught that this did not matter. To a certain extent, what has been considered "modest" by society in general, as well as considerations of practicality, have influenced the teachings and practices of the church. At present, the following practices are generally observed in Western countries:[citation needed]
- Women wear their hair long. (The basis for this is seen to be scriptural and applies to all cultures and times).
- Women do not wear jewellery or make-up.
- Women tend to wear traditional feminine attire, such as dresses.
- Men tend to have short hair.
- Men tend to be clean-shaven, or have well-groomed facial hair.
Various biblical texts provide support for the principles behind Christian deportment. Particular definitions of modesty and dignity are somewhat culturally conditioned, so social practice with regard to dress may vary in different countries. Member's attire in other countries tends to reflect local customs concerning modesty and dignity. Dress and appearance are not considered doctrinal matters; in this and many other matters, members seek to lead by example, and workers generally avoid preaching on behavioural specifics.
[edit] Distinguishing doctrines and practices
The church holds a number of doctrines and practices by which it is distinguished from many other sects and denominations:
- The ministry is homeless, perpetually travelling, and unsalaried. The workers reject the commercialization of organized churches and instead prefer private, voluntary donations from members. They believe that Jesus' instructions to his apostles in Matthew 10 - such as going from village to village, preaching in pairs, taking minimal worldly possessions, and relying on the hospitality and generosity of the villagers - are still the best pattern for Christian ministry today.
- Church buildings are seen as an unnecessary addition to biblical Christianity. The group conducts their fellowship meetings in the homes of believers. Annual national or state-wide conventions (depending on the country) are held on privately-owned property whose owners make their buildings — often a farm - available for this purpose.
- The church, marked by conservative views in other areas of religious conviction and morality, appears among liberal "progressive" Christianity in regards to the role of women in the church. Women workers were first commissioned to preach in 1900, and have equal authority to male workers, including the authority to preach, teach, establish meetings, discipline members and organise gospel meetings.
[edit] Living Witness doctrine
A controversial teaching, not universally held, but predominantly found in North America, was that of the Living Witness Doctrine (first recorded mention being in a convention sermon by Joseph Kerr in 1903). This was derived from a statement by a contemporary of Charles Darwin that "only something that is living can reproduce life". It was concluded that only through accepting the preaching of a preacher (a worker) of the church (a "living witness") could one be saved. As a consequence of this doctrine, there was a significant exodus from the church at this time, and the idea is generally rejected today as heresy.
Doctrinal controversy, apart from the Living Witness doctrine controversy, is rare within the church because a large onus for understanding and interpreting the Bible falls upon the individual believer and his or her personal convictions. There is no syllabus of approved or required beliefs, no printed confession, and no published theological writings. Members say only that they "believe the Bible".
[edit] Membership and geographic spread
Some areas that have larger concentrations of church members include Northwestern and North Central USA, Western Canada, Northern Ireland, British Islands,Barbados, New Zealand, parts of Australia, Northern Peru, Nuevo León state in Mexico, South Africa and Río Grande do Sul state in Brazil. Some areas where the church has grown rapidly in recent years include the Ukraine and other parts of the former Soviet Union, Romania, Benin (West Africa), Madagascar, southern India, the Philippines, South Korea, Peru, Ecuador and Colombia.
One of the interesting aspects of the church is the spread and diversity of the social network. Today, the global congregation can't be easily classified into a socio-economic category, although this may be possible at the regional level, especially earlier in the history of the church. Most of the more wealthy members in Western countries will travel frequently and will go out of their way to meet with the members residing in other countries. As a result, there is a well developed social network amongst the members, which penetrates into some quite obscure (to a Western viewpoint) locations.
There are known to be at least one congregation of practising members residing in more than 100 countries, including the following (incomplete list): Antigua, Argentina, Armenia, Australia, Austria, Bangladesh, Barbados, Belize, Benin, Belarus, Belgium, Bolivia, Brazil, Cameroon, Canada, Cayman Islands, Chile, China, Colombia, Costa Rica, Cote d'Ivoire, Curacao, Czech Rep., Cuba, Cyprus, Denmark, Dominican Republic, El Salvador, Falkland Islands, Finland, France, French Guiana, Greece, Germany, Ghana, Greece, Grenada, Guatemala, Guyana, Haiti, Honduras, Hungary, Italy, India, Indonesia, Ireland, Israel, Italy, Jamaica, Japan, Kazakhstan, Kenya, Latvia, Lebanon, Liberia, Luxembourg, Madagascar, Malaysia, Mauritius, Mexico, Moldova, Myanmar, Namibia, Nepal, Netherlands, New Zealand, Nicaragua, Nigeria, Norway, Oman, Pakistan, Panama, Papua New Guinea, Paraguay, Peru, Philippines, Poland, Portugal, Romania, Russia, Saint Helena, Saint Vincent and the Grenadines, Saudi Arabia, Serbia, Seychelles, Singapore, Solomon Islands, South Africa, South Korea, Spain, Singapore, South Africa, Spain, Sri Lanka, Suriname, Swaziland, Sweden, Switzerland, Taiwan, Tanzania, Thailand, Togo, Trinidad and Tobago, Ukraine, United Kingdom, United States of America, United Arab Emirates, Uruguay, Venezuela, Vietnam, Zambia, Zimbabwe
Since the 1970s (and possibly, long before this), missionaries of the church have been present at some point in many countries where Christianity or Protestantism is not common, even where proselytizing is not allowed. These include but are not limited to: Cambodia, China, Taiwan, Ecuador, India, Kazakhstan, Latvia, Lebanon, Mongolia, Pakistan, Peru, Russia, Romania, Ukraine. Underground or clandestine churches are known to operate in Islamic countries.
[edit] History
Members of the movement have been fairly explicit in not maintaining an official history, rejecting any form of liturgy, and in many cases, even destroying correspondence and written records. Partly this behaviour is an exigency of an itinerant lifestyle; partly a response to centring the movement on Biblical teaching with a strong bias to oral exposition. These characteristics make it difficult to form a history with any accuracy and certainly there exists no church sanctioned historical archive or records. For the interested reader, Cornelius Jaenen has documented the growth of the movement in Ireland in the late 1890s. The workers' efforts in Ireland are also documented in newspaper articles of the time, occasional written testimonies of early workers, photographs of workers and excerpts from the Bright Words monthly publication.
The present movement coalesced in Ireland in the late 1890s under the leadership of Scottish evangelist William Irvine (1863-1947), John Kelly, John Long and others. Irvine and Kelly had previously been associated with the Faith Mission.
William Irvine subsequently left the movement in 1917. His literal views of eschatological prophecy and belief that the world was about to end following the First World War were disruptive to the fellowship. Irvine and a small group of loyal followers become known as the Message People, The Witnesses (not to be confused with the unrelated Jehovah's Witnesses), or Irvinites (not to be confused with the unrelated Irvingites). Irvine declared himself a prophet and continued to urge his followers to prepare for the end of the world.
Another disruption occurred in 1928 when the worker Edward Cooney (well-known for preaching on Hyde Park Corner) left the movement. Cooney believed strongly in the original itinerant ministry, in reviving the miracle powers of the Apostolic Age, and he rejected the appointment of overseers to geographic regions. A handful of Cooney's loyal supporters separated to join Cooney in his own sect. This small group later became known as Cooneyites.
[edit] Historical controversies
Most members accept that the church has always been a form of Apostolic Succession in place outside the domain of either the Catholic or Protestant church going back at least to the time of Constantine I and thus in turn to the time of Christ and the shores of Galilee. There is evidence similar groups throughout history such as Wyclif's Lollards who operated in a similar way prior to the Reformation in England, and also the Waldensians. Most members accept the question of succession as a matter of faith. As a matter of historical fact the question is an open one. Interested readers may refer to Jaenen's extensive research on purely the historical question.[citation needed]
The opposing view is that the movement is a singularity beginning with William Irvine around 1890. In The Secret Sect Parker & Parker (1982), photographs and newspaper articles from Ireland in the 1890s are used to bolster their assertion of the 1890s beginnings. The lack of any hymnal published or hymn authorship before this date lends weight to this position.
[edit] George Walker's letter of 1942
In 1942, during the Second World War, George Walker, then the overseer in the Eastern United States, was asked by the Office of the Director of Selective Service in Washington, D.C. to submit a statement "outlining... certain facts regarding the foundation, belief and activities of the Church...for the purpose of enabling the Local Draft Boards to correctly classify Ministers of this Church throughout the United States who are subject to the Selective Service Laws." The statement, which was widely circulated among believers in the United States at that time, read in part:
...during the closing years of the last century and the first years of this century a number of people in the British Isles and in America were exercised in heart and mind, through their study of the Scriptures, in regard to the methods of preaching and worship in the several churches of which they were then members. They were deeply concerned about spiritual things, and became fully convinced that there should be a return to the methods and purposes taught and carried out by Christ and His first disciples. This conviction led to frequent earnest conversations and studies on the subject, which in turn led to religious meetings, and in due time a number of these people went forth to devote their lives to the preaching of the Gospel according to the teaching and example of Christ as given in the New Testament, i.e., "two by two" and without salary or making appeals for financial assistance, putting implicit trust in God and His promise that as they "sought first the Kingdom of God" their natural needs of food and raiment "would be added to them".
As a result of this step, many people expressed their desire to be in fellowship with such preachers and this led to regular gatherings together of small assemblies in homes for worship and study of God’s word. The reason for meeting in homes was primarily because it is scriptural, the Christians during the first centuries of the Christian era met regularly for worship in homes, which fact is also borne out and supported by church history. Thus after serious consideration, the leaders were confident that in their efforts to follow the early Christians they should form church gatherings in homes....
In the year 1903 Ministers of this Christian body began their labors in the United States and in the year 1904 in Canada. In these and subsequent years through the preaching of the Gospel, assemblies were formed in homes as already described. In the year 1906 the first annual conventions were held in North America, and from this beginning the number of Ministers in North America has grown to over nine hundred - about equally divided between men and women; the assemblies for regular worship to over three thousand; and the annual conventions to over one hundred.
[edit] Criticisms of former members
Some ex-member report the feeling of excommunication as a result of the ministry's reluctance to discuss the disparity between positions on the history of the movement, or entertain any position other than the "official dogma". In these cases, such an experience is often the final motivation for leaving this faith. Questioning of doctrine is often construed as a lack of faith, often termed "falling out". In many parts of the world, however, there is considerable leeway afforded to differences in personal convictions regarding both doctrine and practice, and this seems to be a growing trend.The main stream believe and practice of worship remain however the same.
Some people – including many ex-members – allege that the church has continuously and actively silenced opposing or dissenting views in the church. It is claimed by these people that those with power within the church have practised excommunication to silence dissenting voices or questions about the church's doctrine and history and that there has been strong denial of any teaching that acknowledges preachers of any other faith or message. The existence of such controlling behaviour in the church is said to be supported by the group's teaching that the workers are the only true servants of God and the professing people are the only true saints. In this way, members are encouraged to believe they alone are the exclusive family of God (Rom 9).
The roles of men and women in the church are raised as an issue that troubles many ex-members. Women have restrictions in the way they dress and style their hair. Men are also asked to dress modestly, but have much more freedom in their appearance. Although there are male and female workers former members allege that female workers are not granted equal roles in the leadership at meetings, conventions, and other gatherings.
Some members disagree with this and claim that in some areas of the world excommunication is unheard of. They believe opponents like to unrealistically emphasize exclusivist tendencies, and they claim most present members recognize that exclusivist teaching is steadily diminishing.This is only true on a very limited scale. Some 'members'place more emphases on these aspects causing confusing rather than seeking the presence of God's spirit in gatherings which is the one outstanding feature distinguishing it from other church gatherings.
A recent controversy in Alberta, Canada, resulted in the excommunication of between 25 and 30 members in 1999 alone, according to "The Lying Truth" website. This is a very small number of dissenting people in comparison with the worldwide number of members (see also the numbers under the heading "Conventions").[1]. The full number of excommunicated members is not known.
In some areas colloquial terms used for excommunication are put out and stand down. In other areas, these terms would not be recognized at all. The former term means the members is blocked from congregational meetings and may be unwelcome at other services, whereas the latter means the member is temporarily requested to stay silent (not participate) at congregational meetings. These are not the same as lose out, which is attributed to those who no longer profess or attend meetings.
[edit] Bibliography
- Jaenen, C. J., The Apostles' Doctrine and Fellowship: A documentary history of the early church and restorationist movements (Ottawa: Legas Publishing, 2003), IX, 14, The Contemporary [Irish] Restoration Movement, pp. 517-535.
- Jaenen, C. J. (2007). "Christians, Assemblies of", in the Canadian Encyclopedia, Historica Foundation. Online accessed 2 March 2007
- Parker, D. & Parker, H., The Secret Sect (New South Wales: D. Parker, 1982) (ISBN 0-9593398-0-9).
- Pocock & Martin, Hymns Old and New (Glasgow: R. L. Allan & Son Publishers, 1987).
- Robinson, B.A. (2004). "The Church with No Name", Ontario Consultants on Religious Tolerance. Online accessed 20 August 2005
[edit] External links
The church has no official website. The following are private sites that are sympathetic to the church.
- From the Beginning (The Foundation Church and its dissidents)
- Beliefs and Practices of the First Christian Church - a model for every age.
- Topics in Bible
The following websites appear to be owned and operated by former members of the church, which present opposing viewpoints on various aspects of the church.
- Greg Lee's The Truth Chat Room
- Hymns Old & New
- Pillar of Truth Online (PTO)
- Telling The Truth (TTT)
- The Church Without a Name by Kathleen Lewis
- The Lying Truth (TLT)
- Thoughts and comments regarding 2x2 doctrines blog
- Veterans Of Truth (VOT - archived on TLT server)
- Who Are the Two-by-Twos?
- Die Wahrheit über die Namenlosen / The Truth about the 2x2, Two by Twos (Swiss German)/(English)
- Die Wahrheit über die Wahrheit (German)
