|
Information about this religious group is very scarce. They are
known to be strongly adverse to publishing books, tracts or any other
written materials describing their teachings for public distribution.
Because of this they are not listed in most works that give the history
and doctrines of the various cults. Perhaps the most widely
circulated information about the cult is the six pages devoted to it
in the book "Heresies Exposed," by William C. Irvine under the
chapter titled, "Cooneyites." (1) Among other books that give a brief
description of the group are "The Small Sects in America," by Elmer
T. Clark (2) and "Cults and Isms," by J. Oswald Sanders. (3)
Religion Analysis Service, a Minnesota clearing house for cult-
exposing materials, carried a four-page article on "Cooneyites'' by
Roy Divers in its periodical "The Discerner" some years ago.
(4)
The
author is indebted to Mr. Divers for furnishing him with a copy of a
rare, mimeographed sermon delivered by a preacher of this cult in
San Diego, CA in 1941. Besides these sources little else has been
learned about this group from research organizations and recognized
authorities on cults in America.
There are two small tracts, however, which provide very helpful
insights in the inner workings of this cult and its distinctive tenets.
One is a small, undated tract of 24 pages, written in England, by a
W. M. Rule. (5) The other is a recent 12-page booklet written by a couple
who were former members of the cult. (6) But when confronted with
the information contained in these tracts, members have been known
to deny emphatically that it had any reference to their group.
In view of the limited research materials available, the author has
made contact with members of this cult and conducted lengthy, personal
discussions with them in which their doctrines have been clearly
presented and critically examined. This booklet, then, is the result
of these discussions, together with all available written materials
which have been carefully studied and compared with those private
conversations.
The author freely acknowledges the possibility of variations in
emphasis which may be placed on certain doctrines by members of
this cult over the years and in different parts of the nation. (Such
variations may especially be evident between people of America and
the British Isles). Since the group has neither an official head-
quarters nor any authoritive literature, it is not possible to appeal
to either of these as a basis for this study. Therefore, no claim
can be made for this work being exhaustive in its treatment. But
it does present a carefully researched sketch of their background
and the major beliefs which they currently hold.
The founder of the "Cooneyite" cult was William Weir Irvine (or
possibly Erwin), a Scotsman who went to Ireland in the latter part
of the 19th century to preach for a "Faith Mission. " (To add to the
confusion surrounding this man's last name, the authors of "The
Cunning Cult" refer to a "Miss Weir" of Kansas whom they thought
was a relative of one of the early leaders named Irvine Weir ). (7) William
Weir Irvine eventually left this group and established an independent
mission of his own at Nenagh, Tipperary County, Ireland, in August
of 1897 (or possibly 1894). (8)
This information was confirmed in a letter from a John Long to
Loizeaux Brothers, Inc., publishers of the book "Heresies Exposed,"
in which Long stated that he was the person who obtained "the first
opening for a mission in Nenagh, August 1897" and that William Weir
Irvine was the original leader of the group. Mr. Long also mentioned
that another man, Irvine Weir, one of the first preachers of the
group, migrated to America to carry on their mission work in this
country. (9) The strikingly similar names of these two men has led to
further confusion regarding their respective labors. (One is also
struck by the coincidence that the author of "Heresies Exposed" is
named "William C. Irvine").
The founder of the cult commenced his work by holding "missions"
in school houses and Methodist church buildings where a number of
young men and women professed conversion to his views. These
young "converts" then followed Irvine from place to place assisting
in the Spread of the movement.
The conditions among the churches in southern Ireland at that time
were at such a low ebb spiritually that some of the young people became
grieved over the lack of ardour among the preachers. Irvine's
vigorous and excitable preaching attracted these young people and
they mistook his zeal (in denouncing languishing Methodist churches
of the day) as true spiritual power. In mounting his attack upon the
deteriorating religious conditions which he saw, Irvine, in one great
sweep, condemned all churches and their preachers. This resulted
in his losing permission to use the facilities of the established churches
for his meetings. With undaunted perseverance he ultimately
gained a sizable following, especially among activist young people. (10)
It was about this time that Edward Cooney, one of Irvine's most
zealous converts, appears to have initiated the practice of their
preachers giving up all secular occupations in order to devote full
time to their ministry. They were to receive their livelihood solely
from their work of preaching, not however, in the form of any set
salary. (11) Because of the itinerant nature of their ministry, with
no permanent base of operation or guaranteed source of income, they
became known as "Tramp Preachers, " or "Roving Preachers. "
Also, since Edward Cooney had become one of their most prominent
leaders, the nick-name "Cooneyites" was used to identify them
(although they repudiate this name). One of their favorite slogans,
"As ye go, preach, "led to their becoming known as "Go Preachers."
In some areas of the United States they acquired the nick-name
"Black Stockings, "or "Black Sox," apparently from a practice their
women held once of wearing black stockings.
From their emphasis upon the limited commission of Jesus to
the twelve and the seventy (Matthew 10, Mark 6 and Luke9-10) they
speak of the "Jesus Way" and the "Lowly Way. " These terms have
been used by some in referring to this sect. (12)
Those who are sent to teach people the Gospel personally are
often called "workers," and it is held that only through the spoken
word of one of these "workers" can anyone become a member. For
this they quote Romans 10:13-15, applying the reference "beautiful
feet" to these "workers." (13)
The person in charge of the "workers" in a particular state or
area is known as the "Overseer" or "Head Worker," (14)
Since one of their greatest points of emphasis is their workers
going out "by two and two, " according to Jesus' instructions to the
twelve (Mark 6:7) and the seventy (Luke 10:1), they have become
most widely known in America as "Two by Twos. "
Officially, there is no particular name or designation by which
the group is known as a whole. Among themselves they seem to
prefer to be called simply "saints," "friends" or followers of the
"Jesus Way."
Edward Cooney was possessed of a strong personality which,
combined with a fiery zeal, were traits well suited to the militant
stance of this sect. Spurred on by Cooney's fresh attacks upon all
sects and denominations, each new convert to the "Jesus Way" was
sternly warned to sever all connections with his former church
affiliation. Preachers of all groups other than their own were considered
"false prophets" and "hirelings," preaching merely for the
financial gain they received. (15)
Perhaps their most outstanding doctrine has to do with METHOD
OF OPERATION. Upon engaging them in conversation, one of the
first things one learns is that they alone are following Jesus' instructions
to go about preaching without taking any money or provisions. They have
been known to literally give up all their possessions, and even break the
closest of family ties, in order to go about preaching their message. For this
practice they cite (and misapply, as we shall see later) Matthew, chapter 10,
Mark, chapter 6, and Luke chapters 9 and 10, using portions of these chapters
as their principal proof texts. They dress very modestly and are usually found
living with a relative, fellow member of the cult or prospective "convert" whom
they consider to be "worthy."
They travel about in pairs, composed of either men or women.
Shying away from large cities, they usually prefer small towns or
rural areas in which to operate, because of easier access into people's
homes. They may be found in large cities, however, if there
is the hope of gaining a hearing for their doctrines.
Generally, their first procedure is to visit a place and seek out
those who are "worthy" as they consider them. This means those
who are willing to receive them, listen to their teaching, and provide
them with meals and lodging, free of charge. They state that
they have come to preach the Gospel in the real "Jesus Way" and
that they belong to no sect. If they are refused, they have been
known to insult and even frighten the timid, and end up literally
"shaking off the dust of their shoes" as a sign that such persons
are not worthy of the Gospel. (16)
If they are received they soon bewilder their hosts by their persistent,
though perverted, application of Scripture until they eventually gain
them as followers. Since they are so well indoctrinated
in their choice proof texts, though usually taken out of context, they
find little difficulty in convincing the average person of the rightness of
their position. This is especially true if the person they are
teaching has become disallusioned with his own church and is seeking
something else in which to believe.
The "Two by Twos" consider this method the true "Jesus Way"
and all those who do not follow it are considered false and Satanic.
So, actually the METHOD of going about the work of proclaiming
the Gospel is regarded of cardinal importance in determining who
is truly doing the will of God.
Relatively speaking, this group is not large numerically (17) and
yet it Is extremely aggressive in its efforts to convert people to its
peculiar doctrines. They have been known to attend the meetings of
various churches and observe those in the assembly who appeared
to be timid or newly added members. They then find out the address
of these persons and call on them with a view to obtaining a
teaching appointment in their homes. On one occasion they attempted
to arrange such a study with an apparently good "prospect" right in
a church building following a regular service. (18)
A further indication of their zeal is that they have been known to
conduct preaching services, nightly, for as long as two or three
months in order to gain one convert to their ranks.
So, while few in number, they pose a serious threat to true Bible
Christianity wherever they are encountered.
The method used by the "Two by Twos" for securing a "convert"
has been described as follows: At the close of the message at a regular
preaching service, to which the public is invited, an appeal is
made to any person in the audience who realizes he is not right. Such
persons are urged to turn to the Lord in true repentance and to signify
this desire by raising their hand. Those who do so are considered to be
born again. This action indicates that they have turned from the "wrong
way" to the "Jesus Way" or to the "Testimony of Jesus," as it is variously called. (19)
Only those who become followers of "The Jesus Way" are regarded
By this cult as true Christians. They are bold to state that there are
no true servants of Christ in any of the churches, and that only those
converted in their meetings are truly the children of God. Their
basis for such a dogmatic claim is that THEY ONLY comply with
the Lord's command to sell all they have and to "go and preach" the
Gospel "without money and without price."
Upon being baptized by immersion, or rebaptized, even if previously
immersed in another church, (20) a "convert" of the "Two by
Twos" is soon required to renounce emphatically all former religious
connections. If the parents of a youthful convert are opposed
to the teaching of this group, such young people have been known to
forsake parents, home and all family obligations as a result of their
"conversion" to this sect. (21)
The following is quoted from a letter written by a woman who left
the "Two by Twos" to a person who was still in the cult. "You teach
that your communion must be confined to those of the 'Jesus Way'
and to them alone, and thereby with Jesus Christ and his apostles
and prophets. Any other communion you hold to be of the devil and
not of God. Consequently, if any one of a Christian household should
become attached to your sect, be he husband or wife, brother or sister,
(this whole household) may not again kneel in prayer, sing hymns,
or read the Scriptures together." (22)
From this it can be seen that membership in this group calls for
the strictest sense of devotion, even to the point of totally disrupting
home and family life.
The aim of the "Two by Twos" is to establish congregations in
every place they are received. Each of these assemblies is presided
over by the "Elder" (or "Bishop" as he maybe called) who is a strong
advocate of their distinctive tenets. They maintain that the ONLY way
to worship God acceptably is for the meeting to take place in the
private dwelling of one of their "saints." Any religious meeting held
in a "church building" is sternly denounced as "the false way." Their
Sunday meetings include the "breaking of bread." They sing from a
specially prepared song book (one of their rare publications) titled
"Hymns Old and New" published in Scotland. It contains a number of
commonly sung tunes but with revised lyrics designed to better conform
to their teachings. (23)
They also hold mid-week meetings for prayer and in all these gatherings
both men and women alike participate by teaching and giving
testimonies. Women are equally acceptable with men as preachers
so long as they conform to the required method of going about "two
by two" without a regular salary. Strict attendance is urged at all of
their meetings and nothing but extreme illness is a sufficient excuse
for missing.
Sometimes this group is known to make use of a public hall, school
house, tent, or other meeting places where outsiders are invited to
attend their Bible studies. Such gatherings are not easily identified
as being conducted by "Two by Twos" because of a sign, which simply
reads "GOSPEL MEETING," that is displayed.
Their ordinary converts are permitted to pursue regular secular
occupations but must strictly adhere to the regulations and oversight
of the cults leadership. Some who have joined the sect, being rather
well off materially, have been urged to "sell all and go preach."
There is a well authenticated case of a preacher in England, who,
after arguing extensively with some of the "Two by Twos" finally
broke up his home and went off with them. He went in one direction
with another man while his young wife went off in a different direction
with another woman preacher. (24)
Another case, reported in Australia, tells of a young man with considerable
property who, becoming attracted by their preaching, expressed the desire
to join them in their work. When they informed
him that he would be required to sign over all his property to them
before they would "anoint him and lay hands on him for the receiving
of the Holy Spirit" his eyes were opened to their false teaching. (25)
While a ''saint" (meaning an ordinary member) may retain possession
of his own home, they regard it wholly unfit for a "true preacher"
to have a settled home and family. They cite the fact that Jesus had
"no place to lay his head" and then stress that "The Jesus Way" calls
for a strict imitation of Christ in the matter of earthly possessions.
It has already been mentioned that family life is completely severed
by those who go out to preach "two by two." In addition to this the
"Cooneyites" subtly forbid the marriage of their preachers. During
their early history, those who were married at the time of their "conversion"
generally separated upon becoming members. (26) Children
were given up as husband and wife went out separately, each with
another man or woman. (Originally only couples of the same sex traveled
together). Later, however, a husband and wife were permitted
to go together. In justification of this practice they quote, and proceed
to misapply, the words of Jesus in Matthew 12:48-50: "Who is my
mother ? and who are my brethren ?. . . for whosoever will do the will
of my Father which is in heaven, the same is my brother, and sister
and mother."
This unscriptural attitude toward marriage (said to be "honorable
in all" in Hebrews 13:4) has naturally led this cult to violate numerous
other passages of scripture calling for mutual love and proper submission
in the marital relationship. Any religion that either teaches
openly or encourages subtly the destruction of the home and family,
even though for worthy motives, strikes down one of the most sacred
ordinances of God and thereby stands condemned by Christ himself.
The usual starting point in any discussion-with these people centers
around their favorite doctrine, THE RIGHT WAY TO GO ABOUT
PREACHING. The passages they begin with are found in Matthew
10, Mark 6, and Luke 9 (parallel passages relating to Jesus sending
out his twelve apostles on the limited commission). They also bring
in Luke 10 which relates to Jesus sending out the seventy disciples
on a similar mission. From these two preaching missions they
emphasize the following points: [1] As you go, preach. [2] Provide
neither gold, silver nor brass in your purses, nor scrip for
your journey, etc. That is, do not go prepared to rent your own
living quarters or to make purchases of food or other necessities.
[3] Go in pairs, "by two and two."
They then proceed to point out that, according to this teaching,
those whom Jesus sent were to seek out, in the cities where they
went, those individuals who were "worthy" and then stay with them.
By "worthy" is meant those who seemed willing to receive them and
listen to their message. They were to live in such homes and have
their meals there without being required to pay for room and board.
These provisions were considered in harmony with the principle that
"the workman is worthy of his meat," (see Matthew 10: 5-14),
From these accounts the "Two by Twos" draw the conclusion that
this is the ONLY TRUE "Jesus Way" of preaching the Gospel and
that all those who fail to follow this pattern are not to be considered
true followers of Christ. In order to arrive at this conclusion they
have had to regard Jesus' instructions in these passages as the
necessary procedure, to be followed to the letter, for all future
generations. With these convictions in view, it is easy to see why
they regard the slightest deviations from this procedure to be sufficient
evidence that one is a false teacher. Accordingly, this doctrine has
become, with them, the standard rule by which they judge
all other religious bodies. In their thinking, then, it seems very
logical to begin a religious discussion on this point of the CORRECT
way of going about preaching.
Let us now examine the "proof texts" of the "Two by Twos," to
see whether they apply to the preaching of the Gospel for today. First
of all, the twelve apostles were sent by Jesus upon a LIMITED preaching
tour in Matthew 10. Verse 5 of that chapter clearly restricts the
twelve in these words: "Go not into anyway of the Gentiles, and enter
not into any city of the Samaritans." Thus, the commission under
which the "Two by Twos" are laboring did not allow for preaching
to ANY GENTILE. At this point the "Two by Twos" violate their
own proof text since they certainly preach to Gentiles. Furthermore,
Jesus specifically charged the twelve to "go rather to the lost sheep
of the house of Israel" (Matthew 10:6). This means they were restricted
to preaching ONLY to the Jews.
In the similar commission, given to the seventy disciples in Luke
10:1, Jesus sent them, "two by two before his face into every city
and place, whither he himself was about to come." The account in
Matthew 10:23 adds, "Ye shall not have gone through the cities of
Israel, till the Son of man be come."
From these passages we learn two important facts about this
commission: [1] The twelve and the seventy were to preach to JEWS
ONLY. [2] They were to preach only to Jews who lived in the IMMEDIATE
VICINITY where Jesus himself intended to visit in the near
future. Clearly, this was a PREPARATORY preaching mission.
The very restrictions placed upon it by Jesus show that it was never
intended to serve as the pattern for all future preaching tours.
The "Two by Twos" DO NOT restrict their preaching to Jews
only, nor is their preaching done in the immediate environs of Judea,
therefore, they are not fulfilling this commission. The very text they
appeal to as proof for their method of preaching being correct, they
themselves violate in the following ways: [1] They are preaching to
the ones Jesus said NOT to preach to (Gentiles). [2] They are NOT
preaching to the ones Jesus said to preach to (they make no concerted
effort to reach Jews). [3] They are NOT restricting their preaching
to the cities of Israel as Jesus specified.
Secondly, the MESSAGE of this commission was a limited one.
Matthew 10:7 and Luke 10:9 clearly state that the message the twelve
and the seventy were to preach was that the kingdom of God was "AT
HAND" or "IS COME NIGH (near)." Just as John the Baptist had
done before them, they preached a PREPARATORY message. Theirs
was NOT a message that the kingdom had arrived. They did not
preach the message of salvation through the death, burial and resurrection
of Jesus as they were commissioned to do later on (see
Matthew 28:18-20 and the book of Acts). Since the "Two by Twos"
do not preach the same message required by Jesus in Matthew 10
and Luke 10, they are violating the very text which they hold up as
the basis for their preaching method.
In the third place, the limited commission under which the "Jesus
Way" people claim to be laboring carried with it a MINISTRY OF
MIRACLES. Notice Matthew 10:8: "Heal the sick, raise the dead,
cleanse the lepers." In Mark 6:7 Jesus "gave them authority over
the unclean spirits." The same thing is mentioned in Luke 9:1-2;
10:8 and Mark 6:13. When the seventy returned from their preaching
tour they testified that "even the demons are subject to us in thy
name." (Luke 10:17)
Obviously, the "Two by Twos'' can do none of these things nor do
they even claim to. They utterly fail in carrying out one of the most
prominent features of the commission from which they claim to get
their authority. When approached with this glaring discrepancy between
what the Bible says and their practice they have explained
that the healing, raising the dead, and casting out demons were only
meant in a SPIRITUAL way. They say Jesus commanded the twelve
and the seventy only to raise the "dead in sin" to heal those afflicted
with the "disease of sin," and to cast out the "devils of sin" It isn't
difficult to see why this cult is forced to such a ridiculous interpretation,
They simply cannot duplicate the requirements of a MAJOR
feature of the limited commission and yet have the boldness to claim
they are the only ones who are really fulfilling it. Thus far, we have
seen that the "proof texts" used by the "Two by Twos" actually refute
their practice instead of upholding it.
In the fourth place, the "Two by Twos" completely fail to understand
the REASON for the twelve and seventy not taking "gold, silver,
brass in your purse, no wallet for your journey, neither two coats,
nor shoes, nor staff " (Matthew 10:9-10). The context clearly indicates
why these disciples were restricted from taking provisions
with them. This was to be a HURRIED trip. Jesus himself was soon
"about to come" to these very cities in person. It was important
for the people in them to be prepared for his coming. Therefore,
the twelve and seventy were not to make elaborate preparations for
an extended preaching tour since they would not be gone very long.
Where people were not receptive at once, they were to move on
immediately. When persecuted in a given city they were to "flee
into the next" (Matthew 10:23). Because of being in such haste
Jesus told them to "salute no man on the way" (Luke 10:4). Salutations
in those days were lengthy and elaborate and the nature of
their mission did not allow for any waste of precious time. Even
with all these instructions for a "whirlwind" preaching tour, Jesus
informed them that they would not get through all the cities of Israel
before he himself began traveling the same route (Matthew 10:23).
Thus "Jesus Way" preachers totally miss the PURPOSE of this
limited commission. This accounts for their mistaken idea that this
mission was given as a "model" for all preaching missions throughout
the Christian age. Nothing could be farther from a correct understanding
of the passages under discussion.
Jesus' clear instructions in Luke 22:35-36 afford additional proof
that the "Two by Twos" are in error concerning the matter of not
taking money or provisions with them on preaching tours. Prior
to his arrest in the garden of Gethsemane, Jesus reminded his apostles
that they had not lacked anything when he sent them out without
provisions on the limited commission. Then, perhaps with the
Great Commission in mind, which would call for a worldwide ministry,
Jesus said, "But now, he that hath a purse, let him take it,
and likewise a wallet." (Luke 22:36) By this statement Jesus specifically
LIFTS the previous restrictions, and plainly commands
the taking of provisions on this forthcoming preaching mission to
all nations. Therefore, if Jesus' teaching ever DID prohibit preachers
from taking money or clothing with them as they went out to
preach (and it did on the limited commission), NOW that prohibition
has been lifted and Jesus actually authorized the making of material
preparations.
One "Two by Two" member made a feeble attempt to twist the
Luke 22:35-36 passage by suggesting that Jesus was really rebuking
his apostles for still wanting to take a purse and wallet. He reached
the apex of absurdity by saying that Jesus' quotation of Isaiah 53:12
"He was reckoned with transgressors" had reference to his own
disciples rather than the two thieves who were crucified with Jesus .
(The apostles were "transgressors" for violating Jesus' instructions
regarding taking provisions!)
In summary, note that there is no continuation of the limited
preaching commission of Matthew 10, Mark 6, and Luke 9-10.
This mission was SPECIFIC IN ITS SPHERE, directed, not to the
Gentiles, but to the Jews of Judea only. This mission was also
SPECIFIC IN ITS OBJECT, designed to prepare for the coming of
Jesus and to announce the nearness of the kingdom. Finally, this
mission was SPECIFIC IN ITS CHARACTER, attended by miraculous
credentials which verified the preachers as divinely sent.
Therefore, this mission was FULFILLED by those to whom it was
given and thus has no application to men preaching the Gospel today.
An important distinction which the "Two by Twos" fail to make
is between the LIMITED COMMISSION (already analyzed) and the
GREAT COMMISSION recorded in Matthew 28:18-20; Mark 16:15-16
and Luke 24:44-49. This latter preaching mission was considerably
different. According to the above passages it was intended to be
worldwide and to continue until "the end of the world." It differed
in the MESSAGE to be preached (faith in the resurrected Christ,
repentance unto the remission of sins through the blood of Jesus,
and baptism into the name of the Father and of the Son and of the
Holy Spirit). It differed in the SCOPE of the preaching (into all the
world, unto all nations, to every creature). It also differed in several
other important features. There were no restrictions in the
Great Commission as to taking money or other provisions when going
out to preach. Thus, one of the chief features of the "Two by
Twos" is not to be found in Jesus' final commission under which the
preaching of the Gospel is to be carried out today.
We now come to another element of Jesus' limited commission to
the twelve and the seventy. This point is one of the strongest emphasized
by the "Two by Twos" as they cite their "proof texts." According to Jesus'
specific instructions, under that limited commission,
preachers were to go out IN PAIRS, "by two and two." This
means that the twelve were sent out in six pairs and the seventy in
thirty-five pairs.
This method, the "Two by Twos" insist, is the only true way of
going out to preach today. The idea is advanced that, if preachers
go about today singly or in trios, this amounts to proof positive that
they are of a "false way." Again, let it be kept in mind that no such
requirement was imposed upon those who were to go into all the world
preaching the Gospel, to every creature under the Great Commission.
Silence on this point, in itself, should be sufficient to show that one
of the primary tenets of the "Two by Twos" is based upon a preaching
commission which has been SUPERCEDED. The final charge
of Christ to evangelize the world does not involve the necessity of
going in pairs, therefore that procedure is simply not binding upon
us today.
However, the "Two by Twos" are quick to point out that early
preachers, in fact, DID go out in pairs following the Great Commission
of Matthew 28:18-20. They cite Paul and Barnabas, Paul
and Silas, Barnabas and John Mark, and Peter and John as examples.
Of course, numerous such instances can be noted in the preaching missions
of the apostles and their companions. Indeed, the method of
going about in pairs has much to commend it. One person can be of
much assistance to the other, through mutual companionship and encouragement,
especially in times of physical danger and hardship.
Even today personal evangelists find much value in traveling in couples.
But this is far different from making "by two and two" the ONLY
correct method of traveling on preaching tours and then considering
all those who do not follow this procedure to be "false" and "hire-
lings." Here the "Two by Twos" make something a matter of faith
which should only be considered an expedient. In other words, the
New Testament makes the number of preachers traveling together at
one time of NO consequence whatever. They were to bear the right
message (the Gospel) and go to the right people (all creatures) but
there was no such thing as a RIGHT NUMBER (pairs) traveling together
in order for them to be considered true followers of Christ.
A careful reading of the book of Acts shows the fallacy of the position
that preachers MUST travel "by two and two." Sometimes
preachers of the Gospel went out on preaching tours ALONE. Philip
went BY HIMSELF to preach to the city of Samaria (Acts 8:5). This
is the Philip who is later called "the evangelist" (Acts 21:8). The
"Two by Twos" attempt to explain this away by saying that Philip was
not SENT OUT but only DRIVEN OUT (of Jerusalem) when he went
preaching alone. But Acts 8:26 tells us that an angel of the Lord
spoke to Philip and sent him to preach to the eunuch. In Acts 8:39-
40 we again find Philip going ALONE into many cities preaching the
Gospel and this at the direction of the Holy Spirit. According to the
Holy Spirit it was not necessary to have a traveling companion when
carrying out the Great Commission.
The Apostle Peter also went ALONE on an extended preaching tour
which took him through Lydda and up to Joppa on the west coast of
Palestine (Acts 9:32-43). Paul can be found in Damascus preaching Jesus,
ALONE, following his conversion (Acts 9:19-22). Because
of severe persecution Paul is sent, ALONE, to Tarsus (Acts
9:30) where he probably spent the next several years preaching and
establishing churches in Cilicia.
Several years ago Richard Hollerman made a survey of the book
of Acts noting the number of persons who traveled together in each
reference to an evangelistic journey in that book plus other New Testament
passages. The results that survey indicate that the number
who traveled together varied quite widely. The following list
enumerates the number of persons with the times this number is
mentioned given in parentheses: one person (15); two persons (11);
three persons (7); four persons (2); seven persons (1); eight persons
(1); two persons plus an unspecified additional number (2): three
persons plus an unspecified addition number (2), (27)
Thus we can easily see that the doctrine of the necessity of traveling
IN PAIRS was neither believed nor practiced by preachers in
New Testament times.
From Jesus' reference in the limited commission to "no purse ,
gold, silver, etc.," the "Two by Twos" have strongly denounced
the practice of giving a Gospel preacher any form of monetary support.
Thus the "paying" of "wages" to a preacher or a fixed "salary"
for his work of preaching, calling and other evangelistic efforts, is
condemned as sinful. A man who would accept any such financial
arrangement is obviously a "hireling" whose only concern is for
money and not for serving God. So say the "Two by Twos."
By way of a Scriptural reply to this position, let us notice the
following teaching. In Galatians 6:6 the principle is laid down which
says, "Let him that is taught in the word communicate to him that
teacheth in all good things." Here we have inspired authorization for
a person who teaches others the Scriptures to receive "good things"
from those he teaches. Obviously this is meant to encourage the
giving of food, clothing, shelter and other benefits to a teacher of
the word of God as recompense for the time and effort he has put
forth in providing such teaching. It is assumed that the teacher is
spending his time in this work in lieu of working at regular employment.
Whether this renumeration is in the form of a "side of beef"
or its equivalent in coin or currency is not stated. This allows the
"good things" to include material possessions or the money with
which to purchase them.
In I Corinthians, the 9th chapter, Paul sets forth his RIGHT to
receive support as an apostle and preacher. He felt compelled to
do this because of those in Corinth who questioned his apostleship.
In verse 6 Paul asserts, in question form, his and Barnabas' right
to forego regular secular employment in favor of receiving their
material needs from the people to whom they ministered the word
of God. In verse II Paul asks, "If we sowed unto you spiritual
things, is it a great matter if we shall reap your carnal things?"
Here, again, the apostle sets forth the principle that preachers have
the right to support (money) in return for their spiritual service
(teaching God's word) to others. Then in verse 14 the principle is
once more clearly stated in these words: "Even so did the Lord ordain
that they that proclaim the Gospel should live of the Gospel."
The "Two by Twos" lay much emphasis on the statement of Paul in
verse 18, "What then is my reward? That, when I preach the Gospel,
I may make the Gospel without charge. . . . " What they fail to
understand is that, due to conditions there in Corinth, Paul found it
expedient to WAIVE his right support. This he did voluntarily as
verses 12 and 15 show: "Nevertheless, we did not use this right....
but I have used none of these things." Preachers were entitled to
financial support in New Testament times but were not required to
accept it if conditions made it unwise to do so.
Later, in II Corinthians 11:8, Paul speaks most emphatically,
"I robbed other churches, taking wages of them, that I might minister
unto you." Certainly by WAGES here he refers to monetary
support. The other churches referred to were those of Macedonia
(verse 9).
In Philippians 4:14-18 Paul again tells us that he received support
from the church at Philippi repeatedly. All of this proves beyond
dispute that Gospel preachers not only have the RIGHT to support
but that they actually ACCEPTED such support in the form of wages
for their work of preaching and teaching God's word. The position
of the "Jesus Way" that preachers CANNOT Scripturally receive
money for preaching is contrary both to New Testament teaching and
example.
In tracing the early history of the "Two by Twos" we noted that
they seemed to discourage marriage among their "workers." Even
today members of this cult argue that preachers should not be married.
They point out that Paul was unmarried and that his writings
appear to discourage marriage by those engaged in the Lord's work.
We do not dispute the position that the apostle Paul was unmarried.
But we hasten to point out that preachers in New Testament times
were NOT prohibited from marrying. In fact, there is clear Scriptural
evidence that preachers had the right to marry and that some
actually were married.
In Paul's argument in I Corinthians, 9th chapter, designed to
vindicate his apostleship, he touches on the subject of a preacher's
right to marry. In verse 5 he asks, "Have we no right to lead about
a wife that is a believer, even as the rest of the apostles, and the
brethren of the Lord, and Cephas?" The answer is obviously, "Yes."
Paul and Barnabas DID have the privilege of being married and of
taking their wives on their preaching tours if they chose. Notice
that this passage appears to confirm that the rest of the apostles
WERE married, as were the Lord's brothers James, Joseph, Simon
and Judas (See Matthew 13:55) and Cephas (Matthew 8:14 refers to
Peter's wife). The New Testament knows nothing of a ban on marriage
for preachers. This is a human doctrine which had its origin
many centuries ago in the apostate church.
One more citation of a married preacher is the case of Philip,
who is called "the evangelist" in Acts 21:8. He was not only married
but had reared children to maturity for he is said to have had
"four virgin daughters" in Acts 21:9. Needless to say, Philip's
case proves an embarrassment to this cult and one of its members
resorted to a stock evasion by arguing that Philip was not a "sent"
preacher and therefore was apparently exempt from the marriage ban.
One of the Two by Twos most vehement objections is aimed at
the use (and especially ownership) of a special building for their regular
church meetings. Being extremely conservative, they strongly
oppose anything that might suggest extravagance or vanity. They
claim that regular meetings of the "saints" should be held only in
private homes. To support this position they call attention to the
several references in the New Testament where the church is spoken
of as meeting in a person's home. Granted, there are such references,
and no doubt the early church did make considerable use of
private residences for church meetings where the apostle's teaching,
fellowship, the breaking of bread and prayers were engaged in.
However, there is NO specific commander principle, expressed or
implied, which may be interpreted as FORBIDDING any other meeting
place for the church. The question centers around whether or
not the mere mention of a house for church meetings in the Scriptures
MUST be taken as a pattern which cannot be departed from
without violating the will of God. The "Two by Twos" insist that it
DOES furnish such a pattern. Let us examine the Scriptures to see
if this is truly the case.
In the early days of the church we find examples of Christians
making use of the Temple in Jerusalem for prayer (Acts 3:1). In
Acts 16:13-18 a careful study of the circumstances indicates that
the "place of prayer" near the river had become a regular meeting
place for the newly converted group of Christians which included
Lydia and her household. Paul had been going to this place for
"many days," no doubt to teach these new Christians and to pray
with them.
After meeting with opposition in the synagogue of Ephesus (Acts
19:1-10 Paul separated the disciples and began meeting with them
"in the school of Tyrannus. "The use of this building evidently continued
for two years as the meeting place for Christians. It was
probably some type of schoolroom or hall where classes were conducted
by a man named Tyrannus.
These are a few instances where Christians met, as a church, in
a location OTHER than a private house. From this we learn that
there was no requirement of "home meetings" in New Testament
days. While the advent of what we call "church houses" or "meeting
houses" developed somewhat later, the New Testament contains
neither command nor principle which would give Scriptural grounds
for us opposing their construction and use.
Let us look at the church meeting in Acts 20:7-12. Was it a private
house? The context does not indicate that it was. It does mention
that it contained three floors, but we have no way of knowing,
with certainty, whether it was a private residence or not. One could
argue either way with equal force. We cannot draw conclusions from
the SILENCE of the Scriptures. The "Two by Twos" have taken the
position that this WAS a private house, not because of what the Bible
says, but because of a preconceived idea they have settled upon.
Scholars are generally agreed that there is a possible allusion to
the use of a special meeting place for the church in I Corinthians
11:17-34. This passage discusses the church's assembly for the
Lord's Supper. The church in Corinth was abusing the practice of
the Lord's Supper by making it a time for partaking of a regular
meal at the same time. This was causing division because those
who were better off had plenty to eat while the poorer ones had little.
Paul asks the question, "What, have ye not houses to eat and
to drink in? or despise ye the church of God, and put them to shame
that have not?" (verse 22). The implication is that THIS meeting
place was NOT a private house but some other type building large
enough for accommodating a sizable congregation. This is further
suggested by verse 34 which says, "If any man is hungry, let him
eat at home.. ." While we cannot dogmatically assert the exact type
of building this was, there are notable indications that it was not a
private home.
Anyone even slightly acquainted with church history is fully aware
of the fact that the early church met for worship in catacombs beneath
the streets of Rome. This was necessitated by the severe
persecution being waged against Christianity in those days. If the
church had been required to meet in private homes during those trying times,
obviously it would not have survived. The early church
knew nothing of mandatory "private house meetings" as "Two by
Twos" insist on today.
They have such strong feelings about this subject that some members
have been known to misapply, grossly, various passages of
Scripture in an effort to "prove" their point. The case of the Jewish
leaders whom Jesus rebuked for loving "the chief seats in the synagogues"
(Matthew 23:6) is used to "prove" that people who make use
of church buildings today are Pharisees. They also assert that the
"synagogue of Satan" mentioned in Revelation 2:9 and 3:9 is a reference
to the sin of meeting in a church building. The absurdity of
such misuse of Scripture seems to know no bounds.
As important as the person and work of Christ are, a discussion
with "Two by Twos" of these matters often never even arises due to
the emphasis they place on the other subjects dealt with previously
in this study. Therefore, the author has not been able to obtain much
information in personal conversations with "Two by Twos" concerning
the Lord Jesus Christ. The following has been reported by those
who have had more success in discovering their view point on the work
of Christ.
Concerning the necessity of the blood of Christ for the atonement
of man's sins, the "Two by Twos" seem to have a hazy concept. One
of them is reported to have once commented, when pressed about the
necessity of Christ's blood as the ground of salvation, "How can the
blood of a dead man save anyone?" (28) A couple who once were members
of this cult state flatly, concerning "Two by Two" doctrine on
the blood of Christ, "They claim that we are saved by Jesus' life but
not by his shed blood." (29) If this attitude is representative of the
group as a whole, as it appears to be, they do not hold the conviction
expressed in I Peter 1:18-19 that we are redeemed by the precious
blood of Christ. Another person, once a member of the cult, revealed
the following in a letter published in a tract. "Of all the time
I was with them, I only once recollect one of their preachers mentioning
the blood (of Christ)." (30)
According to W. M. Rule of England, they have even gone so far
as blasphemously pronouncing one of their preachers to be "Jesus
Christ come in flesh." (31)
Perhaps the testimony of one who has left this cult and written
an "Open Letter" to them best summarizes their understanding of
Christ's atoning work on the cross. The "Open Letter," printed by
W. M. Rule, in his tract, states, "You deny the atonement made by
our Lord Jesus Christ on Calvary's cross, ..your denial of this
classes you with every anti-Christian sect. . . . Everywhere in the
Scriptures we are shown that the blessing flows to us through the
death and blood-shedding of Christ, WHICH YOU DENY. . . . The
devil does not mind what else you preach so long as you deny the efficacy
of his atoning work at Calvary." (32)
According to such testimonies as cited above, it becomes quite
clear that the "Savior" of the "Two by Twos" falls far short of being
the Savior revealed in the Scriptures. And, regardless of what other
matters on which they might be in error, to have the wrong view of
salvation through the blood of Christ, constitutes a sufficient reason
to issue the sternest of warnings against them.
From studying the few writings available on "Two by Two" doctrine,
together with information learned from numerous interviews
with members, it becomes apparent that there are rather significant
differences between members of the cult. The lack of a recognized
headquarters, any formal organization, or published literature accounts
for the extreme difficulty in compiling a systematic
presentation of all their doctrines. The foregoing material covers
several of the most prominent subjects on which members, with many
years of affiliation with the cult, have openly committed themselves.
Every attempt has been made to honestly and fairly represent their
position on the topics dealt with.
The purpose of the author in presenting this material has been to
provide those who may be confronted with the teachings of this sect
with a brief history of its background and Scriptural grounds for refuting
its unbiblical doctrines.
The author's firm conviction is that salvation may be obtained
through no other name than that of Jesus Christ (Acts 4:12). The
Gospel consists of the death of Jesus for our sins, his burial and resurrection
from the dead (ICorinthiansl5:l-4). This salvation may
be realized by every person who places genuine faith in Jesus Christ
as the only begotten Son of God (John 3:16), who repents of his sins
(Acts 17:30-31), and who is baptized into the death of Christ to rise
to walk in newness of life (Romans 6:1-4). May God so bless every
reader of this booklet, who has not already done so, that he may become
an obedient follower of the Lord Jesus Christ.
1. "Heresies Exposed.," by William G. Irvine; Loizeaux Brothers, Inc,;
New York; 35th .Printing, 1973; pages 73-78.
2. "The Small Sects in America," by Elmer T. Clark; Abingdon Press;
New York; Revised edition, 1949; Page 184
3. "Cults and. Isms," by J. Oswald. Sanders; Zondervan Pub. Co..; Grand.
Rapids, MI; 1962; page 166.
4."THE DISCERNER" Vol. II, No. 9, January-March, 1958; Religion Analysis Service, Inc.; Minneapolis, MN; Article, "Who Are the Cooneyites?" page 12.
5. "The Cooneyites or Go-Preachers and. their Doctrines," by W. M.
Rule; Central Bible Depot; London, England; no date; 24 pages. (Most
recent mailing address: Central Bible Hammond Trust, 50 Grays Inn Rd.
London W. C. 1, England ).
6. "A Cunning Cult," Authors anonymous; Gospel Tract Ministry, P. 0.
Box 77, Coffeyville, KS; no date; 12 pages. (Available from Religion
Analysis Service, Inc., 2708 E. Lake St., Suite 231, Minneapolis, MN
55406).
7. Ibid.., page 8.
8. Rule, pages 3, 4.
9. "Heresies Exposed.," page 73, footnote.
10. Rule, page 4.
11. Ibid., pages 4, 5.
12. Ibid., page 5.
13. "A Cunning Cult," page 2.
14. Ibid., page 4
15. Rule, pages 5, 6.
16. Ibid., pages 6, 7.
17. However, several years ago, a member of this cult, then working
on a thesis about the group at the University of Oregon, told a personal
friend of the author that they numbered as many as 400,000.
18. This took place at a church in Douglas, WY where the author once
ministered.
19. Rule, page 7.
20. "A Cunning Cult," page 7.
21. Rule, page 8. The author once counseled, with the distraught parents
of a young lady who turned against them upon affiliating with
this group in North Platte, NE.
22. Rule, page 8.
23. "A Cunning Cult," page 5.
24. Rule, page 10.
25. Ibid.., page 10.
26. Ibid.., page 10.
27. A printed, survey sheet containing this information was provided
by Richard Hollerman in private correspondence with the author.
28. Rule, page 19.
29. "A Cunning Cult," page 8.
30. Rule, page 19.
31. Ibid., page 20.
32. Ibid., pages 20, 21.
|