Two by Twos

Two by Twos
Two by Twos
Old photograph of three early ministers pictured seated
Prominent early preachers (left to right): William Gill, William Irvine, and George Walker
Classification Protestant
Polity Episcopal
Geographical areas worldwide
Founder William Irvine[1]
Origin 1897[2]
Ireland
Separations The Message, Cooneyites
Members estimates vary[A]
Tax status none
Other name(s) Christian Conventions, Cooneyites, Assemblies of Christians, Workers and Friends, The Truth, etc.
Official website none

Two by Twos is one of the names used to denote an international, home-based church which originated in Ireland during the last years of the 19th century. Among its members, the church is typically referred to as "The Truth" or "The Way". Outsiders more often use terms such as "Two by Twos", "No-name Church", "Cooneyites", "Workers and Friends", and other titles. Church ministers are itinerant and work in pairs (hence the name "Two by Twos"). The church's registered names include "Christian Conventions" (United States), "Assemblies of Christians" (Canada), "The Testimony of Jesus" (Britain), "Kristna I Sverige" (Sweden), and "United Christian Conventions" (Australia and other nations). Such registered names are used only for administrative purposes and are not used by members.

The origins of the church date to 1897 in Ireland. William Irvine, an evangelist with the interdenominational Faith Mission began independently preaching a return to the method of itinerant ministry set forth in the 10th chapter of Matthew. Growth was rapid and soon spread beyond Ireland. Irvine eventually began preaching a new order in which the hierarchy that had developed within the church would have no place. This led to his ouster by the church's overseers in 1914–1918. Edward Cooney, one of the church's most prominent evangelists, was expelled along with his followers a decade after Irvine. The church then became much less visible to outsiders for the next half-century. Publication of several articles and books, increased news coverage, and the appearance of the Internet have since opened the church to wider scrutiny.

The church does not explicitly publish any doctrinal statements, claiming these must be orally imparted by its workers. The church is exclusive, believing that salvation is only available through the preaching of its homeless, penniless ministry and observance of its method of meetings in homes. The doctrine of the Trinity is rejected, and members deny any church name. Baptism (by immersion) by one of the church's workers is required for full participation. Some in the church claim it is a direct continuation of the 1st century Church, although some believe that a restoration of some sort may have occurred in the late 19th century.

Members hold regular weekly worship gatherings in local homes on Sunday and midweek. The church holds annual regional conventions and public gospel meetings. The church claims no official headquarters or official publications. Its hymnbook and various other materials for internal use are produced by outside publishers and printing firms. Printed invitations and advertisements for its open gospel meetings are the only written materials which those outside the church are likely to encounter.

Contents

History

Founding

In 1896, William Irvine was sent from Scotland to southern Ireland as a missionary by the Faith Mission, an interdenominational organisation with roots in the Holiness movement.[3] He enjoyed success there and was promoted to superintendent.[4]

Monochrome line drawing depicting two men immersing two others in a river while others watch from a stone embankment
A drawing from 1907 depicting a baptismal rite. Its caption read "How 'Dippers' are Initiated".[5]

Irvine became increasingly dissatisfied with the Faith Mission. There was friction over its Holiness teachings, and Irvine saw its organization as a violation of his concept of a faith-based ministry. Above all, Irvine was increasingly intolerant of the Faith Mission's cooperation with the churches and clergy in the communities in which its workers ministered, and regarded his converts who joined churches as "lost among the clergy".[6][7] In 1897, he began preaching independently, proclaiming that true ministers must have no home and take no salary.[8] He became convinced that he had received this as a special revelation (his "Alpha message").[9] Opposed to all other established churches, he held that the manner in which the disciples had been sent out in chapter 10 of the Gospel of Matthew was a permanent commandment which must still be observed.[10] The passage reads in part:

These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. Provide neither gold, nor silver, nor brass in your purses, Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.

In October 1897, he was invited by Nenagh businessman John (Jack) Carroll to preach in the Carroll's hometown of Rathmolyon, where he held a series of mission meetings in which all established churches were rejected, and his new doctrine and method of ministry were set forth. It was here that he recruited the first adherents to his new message.[11] Aside from condemning all other churches, Irvine's doctrine included: rejection of church buildings, damnation of all followers of churches outside the new fellowship, rejection of paid ministry, rejection of collections[B] during services and collection boxes, and the requirement that those seeking to join the ministry "sell all".[12]

His preaching during this mission influenced others who began to leave their respective churches and join Irvine to form an initial core of followers.[13] Some of these early adherents would become important members of the new church, including John Long,[C] the Carroll family, John Kelly, Edward Cooney—an influential evangelist from the Church of Ireland[14]—and George Walker (an employee of the Cooney family's fabric business[15]), all of whom eventually "sold all" and joined the new movement as itinerant preachers.[16][17] Although other movements, such as the Plymouth Brethren and Elim have had strong Irish connections, the church founded by Irvine is the only religion known to have had its origin and early development in Ireland.[18][19]

Early growth

Scan of a 1910 newspaper article regarding Tramp Preachers, Doctrines, Methods, Money and Lapses
Extract of an article from The Impartial Reporter and Farmers' Journal from 1910[20] documenting the early phases of the church. See endnote for link to the full article.[D]

Unlike later secretiveness,[21][22] the church was initially very much in the public eye, with questions about it being raised in the British Parliament beginning in 1900.[23] Fueled by fiery speakers such as Irvine and Cooney, membership growth was rapid. Rather than adding members to established denominations, as was the practice of the Faith Mission outreach, churches began noticing their congregations thinning after exposure to the Two by Two missions. Clerics soon began regarding the Two by Two preachers as "inimical to the membership of the church".[24] After receiving reports from Ireland, the Faith Mission in 1900 formally disassociated itself from Irvine and any of its workers found to be participating in the new movement.[25]

The baptismal rites of the Two by Twos first attracted the notice of Belfast newspapers to the church.[26] At that time, these baptisms were publicly performed in streams, lakes or the sea, even in cold weather. The outdoor "dippings" and accompanying sermons were regarded as a novelty, and attracted large crowds.[27][28] Further attention was gained by the staging of large marches through boroughs and public preaching on town squares and street corners.[29][30]

Workers, including Edward Cooney and George Walker, publicly preached that all members of other churches were damned.[31][32] They singled out prominent individuals, and even entire communities, for condemnation.[33][34] At times, missions were sited close to the meeting places of other denominations, which were denounced using "extreme language".[35][36] Consequences of these inflammatory remarks ranged from heckling and street violence[37] to the breakup of families,[38] all of which brought further attention to the church.[26] Newspapers in Britain and Ireland followed the disturbances that arose over the church's activities and message.[39] Some hosted debates in their editorial columns.[40][41] One member of Parliament offered to join the Two by Twos if they would cease criticizing other religious bodies.[42]

As the ranks of its ministry increased, the new church's outreach expanded. Large gatherings were held in Dublin, Glasgow and Belfast during 1899. Annual conventions, modeled after the evangelical Keswick Conventions in England,[43] began to be regularly held in Ireland starting in 1903. Later that year, William Irvine, accompanied by Irvine Weir and George Walker, took his message to North America.[E] Missions to continental Europe, Australia and Asia followed.[44]

In 1904, it was noted that the requirement to "sell all" was no longer mentioned in sermons.[45] A two-tiered system was instituted whereby a distinction was made between homeless itinerant missionaries (called "workers") and those who were now allowed to retain homes and jobs (called "friends" or "saints").[13][46] Weekly home meetings began to be held and presided over by "elders" (usually the householder). During the next few years, this change became universal. The church continued to grow rapidly and held regular annual conventions lasting several weeks at a time. Irvine traveled widely during this period, attending conventions and preaching worldwide, and began sending workers from the British Isles to follow up and expand interest in various areas.[47]

Unwelcome attention came in the form of leaflets and billboard notices beginning in 1906. W. D. Wilson, an English farmer whose unmarried children had left home and joined the Two by Twos, began publishing articles in which girls were said to have been recruited by the church for immoral purposes.[48] In response, Edward Cooney brought a widely-publicized suit for libel, which eventually, at the end of 1913, was resolved by a settlement between the parties.[49]

A hierarchy was instituted by Irvine wherein his most trusted associates in various regions were designated as "overseers" or "head workers". Each of these was assigned a certain geographical sphere and coordinated the efforts of the ministry within his area.[50] These overseers included William and Jack Carroll, George Walker and Willie Gill. William Irvine continued to have the ultimate say over their conduct and finances, and his activities within their fields became regarded as "interference".[51][52] Irvine was slow to develop an effective means to keep in direct contact with the body of workers and lay members. Except for such annual conventions as he was able to attend across the globe, communications and instructions from him passed through the overseers, which opened the door to what followed.[53]

Schism

William Irvine's progressive revelation continued to evolve over this time, and eschatological themes began to appear in sermons.[54] By 1914, he had begun to preach that the Age of Grace, during which his "Alpha Gospel" had been proclaimed, was coming to a close. As his message turned towards indicating a new era, which held no place for the ministry and hierarchy that had rapidly grown up around the "Alpha Gospel", resentment arose on the part of several overseers.[55]

Australian overseer John Hardie broke with Irvine and excluded him from speaking at the South Australia convention in late 1913. As 1914 progressed, he was excluded from speaking in a growing number of regions, as more overseers broke away from him.[56] There were many excommunications of Irvine loyalists in various fields during the following years, and by 1919, the split was final, with Irvine moving to Jerusalem and transmitting his "Omega Message" to his core followers from there. Lacking any organizational means of making his case before the membership, Irvine's ouster occurred quietly.[53] Most members continued following the overseers, and few outside the leadership knew the details behind Irvine's disappearance from the scene, as no public mention of the split seems to have been made.[57] Mention of Irvine's name was forbidden, and a new explanation of the group's history was introduced from which Irvine's role was erased.[F]

A second division occurred in 1928 when Edward Cooney was expelled for criticizing the hierarchy and other elements that had arisen within the church, which he saw as serious deviations from the church's original message. Cooney himself adhered to the earlier, unfettered itinerant ministry, moving about wherever he felt he was needed.[58] He rejected the appointment of head workers to geographic regions and the "Living Witness" doctrine (i.e., that salvation entails hearing the gospel preached directly by a worker and seeing the gospel made alive in the sacrificial lives of the ministry), bank accounts controlled by the overseers, use of halls for meetings and the registrations under official names.[13] Cooney's loyal supporters joined him, including some of the early workers, and they stayed faithful to what they perceived to be the original tenets.[59] The term "Cooneyite" today chiefly refers to the group which separated (or were excommunicated) along with Cooney and who continue as an independent group. Prior to the schism, onlookers had labeled the entire movement as "Cooneyites" due to Edward Cooney's prominence in the early growth of the church. There are areas where this older usage continues.[60]

Consolidation

These schisms were not widely publicized, and few were aware that they had occurred. Most supporters of Irvine, and later Cooney, were either coaxed into abandoning those loyalties or put out of the fellowship. Among these were the early workers May Carroll (who eventually abandoned Irvine), Irvine Weir (one of the first workers in North America, who was excommunicated for continued contact with Cooney and his objection to registration of the church under names[61][62], and Tom Elliot (who had conducted baptisms of the first workers and was nicknamed "Tom the Baptist").[63]

The emergence of the church caused severe splits within local Protestant churches in Ireland at a time of increased pressure for independence by the Catholic majority. Because of animosity, they did not form a united front with other Protestant communities.[64][65] Although the church was noted for extreme anti-Catholic views, it played a very minor role during the struggle for Irish independence. One exception was the involvement of the Pearson family in the still-controversial Coolacrease incident.[66][67]

In the mid-1920s, a magazine article entitled "The Cooneyites or Go-Preachers"[68] disturbed the leadership, who made efforts to have it withdrawn,[69] particularly when material from the article was added to the widely distributed reference Heresies Exposed.[70] During this period, the church modified its evangelical outreach. The public preaching of its early days was replaced with low-key "gospel meetings", which were attended only by members and invitees. The church began to assert that it had a 1st century origin.[57][71] It asserted that it had no organization or name and disclaimed any unique doctrines. The church shunned publicity, making the church very difficult for outsiders to follow.[72]

Scan of page 3 of a 1942 statement written and signed by overseer George Walker on Christian Conventions stationery which addressed questions posed by the United States Selective Service
Last page of senior overseer George Walker's statement to the U.S. Selective Service in 1942 under the name "Christian Conventions"[G]

The North American church saw a struggle for influence between overseers George Walker in the east and Jack Carroll. In 1928, an agreement was forged between the senior overseers which limited workers operating outside of their appointed geographical spheres, known as "fields": workers traveling into an area controlled by another overseer had to first submit their revelation to,[73] and obtain permission from, the local overseer. [74] The exact boundaries between fields was worked out over time, and there were areas where workers under the control of more than one overseer operated, causing conflict.[75]

During the First World War, the church obtained exemption from military service in Britain under the name "The Testimony of Jesus". However, there were problems with recognition of this name outside the British Isles, and exemption was refused in many other areas.[76][77] In New Zealand during World War I, members of the church could not prove their conscientious objector status, and formed the largest segment of those imprisoned for refusal to serve.[78] With the start of the Second World War, formal names were adopted and used in registering the church with various governments.[H][13][79] These names continued to be used for official business, and stationery bearing those names was printed for the use of overseers. Most members were not aware of these names. Some who dissented after learning of the practice were expelled by the workers.[61]

After the death of Australian overseer William Carroll in 1953, an attempt was made to reintegrate the repudiated adherents of William Irvine and Edward Cooney. Rather than producing further unity, the attempt produced conflicts over the church's history which was exposed, the existence of legal names, disagreements over the hierarchy which had developed and other controversies. Many excommunications took place in the subsequent effort to enforce harmony.[80][81]

The earliest workers and overseers were succeeded by a new generation of leaders. In Europe, William Irvine died in 1947,[82] Edward Cooney died in 1960,[83] and John Long (expelled in 1907) died in 1962. British overseer Willie Gill died in 1951. In the South Pacific, New Zealand overseer Wilson McClung died in 1944, and Australian overseer John Hardie died in 1961. In North America, both Jack Carroll,[84] the Western overseer, and Irvine Weir died in 1957 while Eastern overseer George Walker died in 1981.[85]

Its policy of not revealing its name, finances,[86] doctrine or history,[I] and avoidance of publicity.[J][87] largely kept the church from public notice.[88] A few authors of popular literature noted the church, even using it as background for various novels.[89] Notes regarding the Two by Twos appeared even more infrequently in religious journals and sociological works, with some writers assuming that the church had greatly declined, with nothing published regarding it.[90][91] The publication of The Secret Sect in the early 1980s, followed by press reports and public statements by former members, however, increased public awareness of the church.[92] Availability of information on the Internet since the 1990s has also resulted in a loosening of the strict standards demanded of members.[93]

Doctrine

Apart from their hymnals, officially published documentation or statements from the church are scarce, which makes it difficult to speak in depth about its beliefs. Some former members and critics of the church have made statements about its beliefs, although these points have rarely been publicly responded to by any authorities within the church.[94]

All the church's teachings are expressed orally, and the church does not publish doctrine or statements of faith.[95][96] Workers hold that all church teachings are based solely on the Bible.[K][L] A catchphrase frequently used to describe the church is: "The church in the home, and the ministry without a home".[13][97] The church does not own church buildings. These are seen as inconsistent with biblical Christianity and were strongly denounced by early workers.[98] Its ministers do not own homes or draw a salary. The church has upheld these practices since its inception.[99][100] Notwithstanding this tradition, buildings specially constructed or repurposed for the use of the church do exist, including convention buildings, meeting halls,[101] tents and caravans and portable halls.[102] Real properties are held and maintained on behalf of the church by certain members.[103][104]

The Bible is the only book used in services. The Bible itself is held as insufficient for salvation unless its words be made "alive" through preaching of its ministers.[M][105] The extemporaneous preaching of the ministry is considered to be guided by God[106][107] and must be heard directly.[8][108] Great weight is given to the thoughts of workers, especially more senior workers.[109] Salvation is achieved through willingness to uphold the church's standards, by faithfully following in "the way", and by personal worthiness.[110] Doctrines such as predestination, original sin, justification by faith alone, and redemption as the sole basis of salvation are rejected.[N][111] The church is exclusive[112] — all other churches, religions and ministries are held to be false.[113]

Members are encouraged to attend meetings and to speak at them.[114] Although the church has roots in the Holiness movement and has inherited some of its features, charismatic elements are suppressed.[43] Other standards include modest dress and avoiding activities deemed to be worldly or frivolous[95][115] (such as smoking, television, and motion pictures).[116] Standards and practices vary geographically: for example, in some areas fermented wine is used in Sunday meetings, in other areas grape juice is used; in some areas people who have divorced and remarried are not allowed to participate in meetings, in others they may.[117] The use of television and other communication media is discouraged in some areas, based on the stance of the local workers and overseers.[118][119] Requirements have been loosened in recent years in response to criticisms aired on the Internet.[93]

Christology

The church has rejected the doctrine of the Trinity since its inception.[O][120] Though members believe in the Father, Son, and Holy Spirit, they hold a unitarian view of Christ.[121] The Holy Spirit is held as an attitude or force from God. Jesus is God's son, a fully human figure who came to earth to establish a way of ministry and salvation,[122] but not God himself.[123][124] Great stress is laid upon the "example life" of Jesus, as a pattern for the ministry,[125][126] and less emphasis "as Saviour and little as Redeemer.".[18]

Baptism

Baptism by one of the church's ministers is considered a necessary step for full participation, including re-baptism of persons baptised by other churches.[127] Candidates approved by the local workers are baptised by immersion.[128][129]

Church name

Scan of the application for incorporation in the Province of Alberta signed by overseer Willis Propp and senior workers Jim Knipe and Dennis Einboden
Application for incorporation in the Province of Alberta under the name "Alberta Society of Christian Assemblies"

The church represents itself as nondenominational and without a name.[107] Those outside the church often use descriptive terms such as "Two by Twos" (from their method of sending out ministers in pairs),[130][131] "No-name Church", "Cooneyites", "Workers and Friends", "Christian fellowship", "disciples of Jesus, "Friends", "Go-preachers", "People on the Way", "Tramp Preachers", among other titles.[132] The new movement was originally called "Tramp Preachers" or "Tramp Pilgrims" by observers.[133] During the early years, they called themselves by the name "Go-Preachers".[134] By 1904, the terms "Cooneyism" and "Cooneyite" had been coined in those areas in which Edward Cooney established churches and where he was a vocal promoter.[135] The term "Two by Twos" was in use by the early 1920s in other areas.[136]. In Germany, bynames for the church have included "Die Namenlosen"[137] and in France "Les Anonymes".[138]

Though overseers and head workers use registered names when necessary to conduct official business, most members do not associate a formal name with the church.[139] Instead, they refer to the church as "The Truth", "The Way", "The Jesus Way" or "The Lowly Way".[140] Few members are aware that the church has official names[141] used for church business.[142] Registered names vary from nation to nation. In the United States, the name used is "Christian Conventions",[141][143] in Canada "Assemblies of Christians" is used,[144] in Britain it is "the Testimony of Jesus",[145][146] in Sweden the registered name is "Kristna I Sverige",[147] and "United Christian Conventions" has been used in Australia and other nations.[148] In 1995, controversy arose in Alberta, Canada, when part of the church incorporated as the "Alberta Society of Christian Assemblies". The entity was dissolved in 1996 after its existence became generally known.[149]

Restorationism

Many church members hold to a long-standing view that the church has no earthly founder,[150] and that only they represent the "true Christian Church", originating directly with Christ during the 1st century AD.[151] Some members have more recently made statements which diverge from that view and hint either at a beginning during the closing years of the 19th century[118] or at a notable resurgence or restoration around that time.[43][152]

Terminology

The following are terms used by the church with the definitions giving the sense commonly intended and understood by members.[P]

  • Church: generally, a small, local congregation that meets in a home; can refer to a larger group of believers or to the church as a whole. This term is never used to refer to a building, except when referring to church buildings of other denominations, or occasionally when speaking metaphorically. Used colloquially when talking to strangers to refer to Sunday/Wednesday activity, e.g., "I'll be at church until midday."
  • Meeting: formal religious gatherings.
  • Field: a geographical region to which workers have been assigned (similar to parishes).
  • Mission: a series of larger meetings known as gospel meetings the function of which is proselytizing. Generally a sequence of such gospel meetings will conclude with a day during which—as a hymn is sung—those interested may rise to their feet and thereby profess their willingness to follow the teachings of the church (or "the way").
  • Friend, saint: adherent or member, the laity. Collectively "the friends," or "the saints."
  • Profess: to make a public declaration of one's willingness to become a member, which is generally a sign that a person may then participate in the prayer and testimony sections of Wednesday night and Sunday morning meetings or at designated testimony times in larger gatherings. Professing constitutes an intermediate stage. Following baptism, the partaking of bread and grape juice (or wine) is also permitted, which in some fields occurs between the elder's testimony and the final hymn.
  • Bishop, elder, deacon: a chairman of a local meeting. Normally the male head of the house in which meetings are held. The bishop/elder is usually the person in charge of calling the start of the meeting. When a worker is present, he or she will generally initiate and direct the gathering instead. The deacon is considered to be an alternate to the elder in some areas.
  • Worker, servant, apostle: terms used to denote the church's semi-itinerant, homeless ministers. These are unmarried (several exceptions were made during the first half of the 20th century to allow married couples to enter the ministry), and do not have any formal training. Workers go out in same-sex pairs (hence the term "Two by Two"), consisting of a more experienced worker with a junior companion.
  • Head worker, overseer: the senior worker in charge of a geographic area, roughly corresponding to the position of a bishop in Catholicism. There is no hierarchical position higher than overseer—such as a pope—which might guarantee doctrinal and practical unanimity.

Practice and structure

Ministry

The church holds that faith and salvation may only be obtained by hearing the preaching of its ministers (typically called workers),[20] and by observing their sacrificial lives. During the early years, this requirement was referred to as the "Living Witness Doctrine," though that term is no longer used. The minister must be heard and observed in person, rather than by broadcasts, recordings, books or tracts, or other indirect communication.[94][153] The church's ministerial structure is based on Jesus' instructions to his apostles found in Matthew Chapter 10, verses 8–16 (with similar passages in Mark and in Luke). The church's view is that, following these Biblical examples, its ministers have no permanent dwelling places, minister in pairs, sell all and go out with only minimal worldly possessions, and rely only upon hospitality and generosity.[154] Most ministers receive their support and income directly from lay members, and have no fixed address except for mail collection.[13]

The option of entering the ministry is theoretically open to every baptized member, although it has been many decades since married people were accepted into the ministry. Female workers operate in the same manner as male workers. However, they cannot rise to the position of overseer, do not lead meetings when a male worker is present, and occupy a lower rank than male workers.[155]

Workers do not engage in any formal religious training.[156] Overseers pair new workers with senior companions until they are deemed ready to move beyond a junior position.[157] The workers are assigned new companions annually.[107] Workers organize and assign members to the home meetings, appoint elders, and decide controversies among members. Workers are not registered marriage celebrants, so members are married by secular functionaries (such as a justice of the peace). However, workers will give sermons and prayers at members' weddings if requested, and they officiate at the funerals of members.[158]

Gatherings

The church holds several types of gathering, in various locations throughout the year. Quietness is encouraged in preparation beforehand.[Q]

  • Gospel meeting: This gathering is the meeting most likely to be observed by and open to outsiders.[159] Gospel meetings were once typically held in tents, which the workers would set up as they traveled, but are now usually held in a rented hall or similar venue.[R] Gospel meetings are held specifically to attract new members, though professing members typically comprise the bulk of the attendees. This type of meeting consists of a quiet period, congregational singing using their hymnal (often accompanied by piano), and sermons delivered by the workers. Gospel meetings are regularly scheduled for portions of the year in areas where the group is well-established; otherwise, they are only held when a worker believes there may be people in the region who would be receptive.
  • Sunday morning meeting: Participation in this closed[160] meeting is generally restricted to members. It is usually held in the home of an elder, and consists of a cappella singing from the regular hymnal,[161] partaking of communion emblems[128][162] (a piece of leavened bread and a cup of wine or grape juice)[163] by members in good standing, prayer, and a sharing of testimonies.
  • Bible study: Participation in this closed meeting is generally restricted to members, and is usually held in the home of an elder. Members are assigned a list of Bible verses or a topic of study for consideration during the week, for discussion at the next meeting. As the meeting progresses, each member shares thoughts regarding the scripture or topic. Thoughts are shared by individual members in turn, and members do not engage in discussions during the meeting. The Bible study meeting includes hymns and prayers.
  • Union meeting: This is a monthly gathering of several congregations, and follows the format of the Sunday morning meetings. Union meetings are not open to the public.
  • Special meeting: A special meeting is an annual gathering of members from a large area and is held as a private gathering, often in a rented hall. This meeting lasts a single day, and includes sermons by local and visiting workers. The sermons are interspersed with prayers, hymns, and testimonies.
  • Convention: These annual events are attended by members from within a larger geographical area than for the special meetings. Conventions are held over several days, usually in rural areas on properties with facilities to handle housing, feeding, and other necessities for those who attend. These services generally follow the format used for special meetings. Conventions are not open to the public, although outsiders often attend by invitation. In older conventions, members were segregated by sex during services.[104]
  • Workers' meeting: These gatherings are not open to either the public or general membership. Attendance and participation are restricted to workers and certain invited members. The meeting may be a regular Bible study, or it may be used to disseminate any instructions from senior workers or to issue decisions about controversial matters. They are held during conventions, or as necessary. These meetings include prayer, a period for testimonies from any workers wishing to share, and may include statements by senior workers in attendance.

Organization

Members of the church assert that it does not have a formal organization.[164] Although an early headquarters was maintained in Belfast,[43] no official headquarters currently exist and the church remains unincorporated in most areas. No accounting to the membership is made of funds collected or spent.[88] Funds are handled through stewardships, trusts, cash transactions and similar means.[S]

Other than invitations to its open gospel meetings, no materials are published for outside circulation.[165][166] Materials in printed and copied form are published for internal circulation among the members and include sermon notes, convention notes, Bible study lists, convention lists, and worker lists.[8] Some members of the group see the internal dissemination of worker letters as continuing the practice of the early Church and the epistolary work of the original apostles.[167]

Hierarchy

Control rests in the hands of a small group of senior male overseers; each oversees a geographic region. Under each senior overseer are male head workers who oversee a single state, province or similar area,[168] and handle the pairing and field assignments of workers for that area. Each pair of workers has charge over several local meetings. The senior worker of the pair has authority over the junior. The local meetings are hosted in the homes of elders who report to the workers. Correspondence such as reporting, finances, and instructions are often communicated according to this hierarchy.[169]

Hymnals

By 1909,[170] the church had compiled its first hymnal, titled The Go-Preacher's Hymn Book and containing 125 hymns. The present English-language hymnal, or "hymn book" as it is more commonly known, Hymns Old and New,[161] was first published in 1913[171] with several subsequent editions and translations; it contains 412 hymns, many of which were written or adapted by members of the church, particularly workers.[172] A second hymnal, also titled Hymns Old and New, is sometimes used during gospel meetings. This smaller collection consists of the first 170 hymns of the full hymn book, which is organized into "gospel" and "fellowship" hymns. Another version of the hymn book, containing only words without musical notation, is used primarily by children and those who cannot read music.[161] Hymn books in other languages, such as "Himnos" in Spanish, contain many hymns translated from English and sung to the same tunes, as well as original non-English hymns.

Endnotes

  1. ^ As the church does not publish any membership statistics, outside researchers give a wide range of estimates. In part, this depends on who is included as a member (children of members, unbaptised participants, lapsed members, etc.) and whether the metric estimates are based upon known numbers of annual conventions, numbers of ministers, etc. One researcher has said that people on the fringes of church membership can be up to 20 times the number of regular members.[173] The Sydney Morning Herald gave an estimate of between 1 and 4 million worldwide in the 1980s.[88] A 2001 estimate put Australian membership at 70,000.[174] A sociology masters thesis from 1964 estimated U.S. membership at 300,000–500,000 with a world membership between 1 and 2 million.[175] Benton Johnson updates the metrics used by Crow and arrives at a figure of 48,000–190,000 for the United States only.[176] George Chryssides states that membership numbers are uncertain, and gives an estimate for the United States during 1998 as ranging from 10,000 to 100,000, with a worldwide membership probably three times the U.S. figure.[177] Estimates in other reference materials fall somewhere in between these.
  2. ^ Collection refers to the donation money collected from a church congregation during a service, normally by means of a collection plate or box.
  3. ^ John Long (1872–1962) traced his conversion experience to a mission held by Methodist evangelist Gabriel Clarke in 1890. He became a coleporteur for the Methodists in Ireland, where he encountered William Irvine. He eventually joined Irvine's workers, until publicly expelled in 1907 for disagreeing with the group's exclusivist position.[178] He returned to his work as a colporteur.[179] He joined the Elim evangelists for a time, and went on to become a noted Pentecostal preacher in Ireland, Scotland, Wales and England.[178] The editor of Heresies Exposed included a correction by Long of the name of the church's original leader and the year of its founding in 1897.[180] He also left his memoirs (in journal form, though written later).[181]
  4. ^ To view the complete 1910 article shown above, click here.
  5. ^ The immigration record shows Irvine, Walker and Weir stating that they were joining a relative, "George McGregor" living at Coffey Street in Brooklyn New York.[182]
  6. ^ "The workers declared that Irvine 'had lost the Lord's anointing' and banned him from all assemblies. But they also had to devise a new source of authority for the movement's very special brand of Christianity. They did this by an ingenious falsification of their own history, in which Irvine's role was obliterated. And armed with this new history and the unity to enforce a ban on Irvine, the workers declared that the founder's name was not to be mentioned within the movement. He was excised from the shared memory of the organization he had founded." —Johnson in Klass and Weisgrau[21]
  7. ^ For full text of the letter, see The Secret Sect[183]
  8. ^ This is the subject of letters from Rittenhouse and Sweetland, quoted in full in Reinventing the Truth[184]
  9. ^ "In very short order they also destroyed Irvine's earlier stature as a charismatic innovator by explaining that the sect he had founded was actually a collective rediscovery of the earliest form of Christianity, which had existed as small persecuted bands since the first century." —Benton Johnson[185]
  10. ^ "The Cooneyites, also called the Two-by-Two’s, have developed the shunning of publicity into a fine art." —Melton[186]
  11. ^ "Two by twos use the Bible as their sole source of authority and have developed no statement of belief apart from Scriptures. They practice the Lord's Supper (communion) weekly and practice believer's baptism, rebaptizing new members. Their lifestyle includes modesty of appearance, avoidance of worldly activities such as watching television, and usually pacificism." —George D. Chryssides[162]
  12. ^ "Members shun publicity, refuse to acquire church property, and issue no ministerial credentials or doctrinal literature, believing that the Bible (King James Version) is the only textbook and that, to be effective, the communication of spiritual life must take place orally, person to person. The only printed documents are hymnals." —J. Gordon Melton[94]
  13. ^ "They [the ministers] are considered 'the word made flesh' in our day." —Christian Research Institute[126]
  14. ^ Hymns which contained hints of salvation by grace, trinitarianism or redemption based upon the blood of Christ were purged or changed in a 1987 revision.[187]
  15. ^ "It appears that the sect's theological position on the divinity of Christ, the atonement, and man's justification before God, has never changed, yet at mission meetings and in private discussion with people whom they successfully proselytized, preachers gave the misleading impression that their church was evangelical, and that in no way did it deviate from basic Christian beliefs." —Doug Parker and Helen Parker[188]
  16. ^ These terminology definitions follow Fortt[189]
  17. ^ This list of meeting types follows the list given in Daniel[190]
  18. ^ "Ordinary meetings among lay believers are held in houses, but periodically the itinerants visit each district, and there they borrow a hall (often the Church hall of an unsuspecting minister) for a preaching meeting for the public at large." —Bryan R. Wilson[13]
  19. ^ "All property at the group's disposal is in the hands of individuals who are expected to make use of it for the good of the movement. Convention sites are owned by members and the donations of money the workers receive are theirs to spend as they see fit. Assets are held in trust and no accounting is made." —Benton Johnson[191]

Footnotes

  1. ^ See:
  2. ^ See:
  3. ^ Warburton 1969, pp. 82–83.
  4. ^ Parker and Parker 1982, pp. 1–2.
  5. ^ Irish Independent 20 August 1907, p. 7.
  6. ^ Warburton 1969, p. 84.
  7. ^ Parker and Parker 1982, p. 2.
  8. ^ a b c Nichols 2006, p. 88.
  9. ^ See:
  10. ^ See:
  11. ^ Dair Rioga Local History Group 2005, pp. 323–325.
  12. ^ See:
  13. ^ a b c d e f g Wilson 1993.
  14. ^ Robinson 2005, pp. 34–35.
  15. ^ Impartial Reporter 28 July 1910, p. 8.
  16. ^ 1905 "List of Workers" in Daniel 1993, pp. 276–279.
  17. ^ Kropp 2006-b.
  18. ^ a b Robinson 2005, p. 34.
  19. ^ O'Brien 1997, p. xxiv.
  20. ^ a b Impartial Reporter 25 August 1910, p. 8.
  21. ^ a b Johnson 1999, p. 378.
  22. ^ Hilliard 2005.
  23. ^ See:
  24. ^ Hill 2004, p. 403.
  25. ^ Govan August 1901, p. 175.
  26. ^ a b Scollon 27 July 1930, p. 4.
  27. ^ Anglo-Celt 10 June 1905, p. 4.
  28. ^ Freeman's Journal 7 July 1923, p. 8.
  29. ^ Anglo-Celt 30 December 1905, p. 12.
  30. ^ Nenagh Guardian 6 June 1906, p. 2.
  31. ^ Impartial Reporter 5 August 1909, p. 8.
  32. ^ Impartial Reporter 14 July 1910, p. 5.
  33. ^ Impartial Reporter 22 January 1903, p. 8.
  34. ^ Anglo-Celt 29 April 1905, p. 7.
  35. ^ Anglo-Celt 5 May 1906, p. 1.
  36. ^ Anglo-Celt 28 October 1911, p. 5.
  37. ^ Anglo-Celt 28 July 1906, p. 8.
  38. ^ See:
  39. ^ Accounts of some of the many incidents include:
  40. ^ Johnson 1995, p. 46.
  41. ^ Fermanagh Times 16 March–18 July 1907.
  42. ^ Anglo-Celt 26 November 1904, p. 10.
  43. ^ a b c d Robinson 2005, p. 35.
  44. ^ Parker and Parker 1982, p. 46.
  45. ^ Impartial Reporter 13 October 1904, p. 8.
  46. ^ Wallis 1981, p. 123.
  47. ^ See:
  48. ^ Anglo-Celt 5 October 1907, p. 1.
  49. ^ Freeman's Journal 2 December 1913, p. 10.
  50. ^ Johnson 1995, p. 48.
  51. ^ Daniel 1993, pp. 173–175.
  52. ^ Kropp 2009-a.
  53. ^ a b Wallis 1981, p. 130.
  54. ^ New York Times 6 August 1909, p. 4.
  55. ^ Parker and Parker 1982, p. 62.
  56. ^ Parker and Parker 1982, p. 63.
  57. ^ a b Parker and Parker 1982, p. 64.
  58. ^ Johnson 1995, pp. 53–55.
  59. ^ Roberts 1990, pp. 145–154.
  60. ^ Melton 2003, pp. 611–612.
  61. ^ a b Parker and Parker 1982, pp. 85–86.
  62. ^ Kropp 2009-b.
  63. ^ Roberts 1990, p. 153.
  64. ^ Dair Rioga Local History Group 2005, p. 333.
  65. ^ Megahey 2000, p. 155.
  66. ^ McConway 7 November 2007, p. 15.
  67. ^ McConway 14 November 2007, p. 16.
  68. ^ Rule January 1924, pp. 18–20.
  69. ^ Parker and Parker 1982, p. 82.
  70. ^ Irvine 1929, pp. 73–78.
  71. ^ Dair Rioga Local History Group 2005, pp. 329–330.
  72. ^ Johnson 1995, pp. 37–38, 42.
  73. ^ Roberts 1990, p. 143.
  74. ^ Dair Rioga Local History Group 2005, p. 330.
  75. ^ Parker and Parker 1982, p. 85.
  76. ^ St. Clair and St. Clair 2004, p. 223.
  77. ^ Wilson 1994, p. 49.
  78. ^ Wilson 1994, p. 56(fn).
  79. ^ Wilson 1994, p. 68.
  80. ^ Parker and Parker 1982, pp. 88–92.
  81. ^ Roberts 1990, pp. 225–226.
  82. ^ Palestine Post 10 March 1947, p. 2.
  83. ^ Impartial Reporter 23 June 1960.
  84. ^ Fiset 29 March 1957, p. 15.
  85. ^ Evening Bulletin 8 November 1981.
  86. ^ Wilson and Barker 2005, p. 299.
  87. ^ Mann 1955, p. 15.
  88. ^ a b c Gill 30 June 1984, p. 37.
  89. ^ Uses as background for fiction include,
  90. ^ Jackson 1977, p. 298.
  91. ^ Borhek 1979, p. 69.
  92. ^ Daniel 1993, p. 176.
  93. ^ a b Cimino July–August 1999, p. 3.
  94. ^ a b c Melton 2003, p. 611.
  95. ^ a b Sanders 1969, p. 166.
  96. ^ Irvine 1929, p. 76.
  97. ^ Overseer John "Jack" Carroll quoted in Parker and Parker 1982, p. 99
  98. ^ See:
  99. ^ Newtownards Chronicle 28 May 1904, p. 3.
  100. ^ Impartial Reporter 20 August 1908, p. 8.
  101. ^ See:
  102. ^ Irish Independent 14 November 1907, p. 7.
  103. ^ Martineau 14 July 2000, p. A1.
  104. ^ a b Peterborough Examiner 9 June 1931, p. 9.
  105. ^ See:
  106. ^ Parker and Parker 1982, pp. 16, 105.
  107. ^ a b c Kalas 30 January 2010.
  108. ^ Woster 1988, pp. 12, 15.
  109. ^ Fortt 1994, pp. 31, 114–115, 192.
  110. ^ See:
  111. ^ See:
  112. ^ See:
  113. ^ See:
  114. ^ Worker Leo Stancliff quoted in Daniel 1993, pp. 128–129.
  115. ^ Chryssides 2001-a, pp. 330–331.
  116. ^ See:
  117. ^ See:
  118. ^ a b Worker Walter Pollock quoted in Preecs 5 June 1983, p. B6.
  119. ^ Chryssides 2001-b, p. 331.
  120. ^ See:
  121. ^ See:
  122. ^ Parker and Parker 1982, pp. 101–103.
  123. ^ Fortt 1994, pp. 241–243.
  124. ^ Worker Eldon Kendrew quoted in Climenhaga 30 July 1994, p. E7
  125. ^ Parker and Parker 1982, p. 102.
  126. ^ a b C.R.I. 2009.
  127. ^ See:
  128. ^ a b Lewis 1998, p. 494.
  129. ^ Parker and Parker 1982, p. 14.
  130. ^ Enroth 1992, p. 133.
  131. ^ Walker 2007, p. 118.
  132. ^ See:
  133. ^ Impartial Reporter 15 January 1903, p. 8.
  134. ^ Impartial Reporter 19 July 1917, p. 6.
  135. ^ See:
  136. ^ Hasell 1925, p. 244.
  137. ^ Müller 1990.
  138. ^ Calme-Griaule 2000, p. 131.
  139. ^ Nervig 1941, p. 132.
  140. ^ See:
  141. ^ a b Wilkens 2007, p. 132.
  142. ^ Parker and Parker 1982, p. 86.
  143. ^ Walker 2007, p. 117.
  144. ^ Parker and Parker 1982, p. 107.
  145. ^ Robinson 2009.
  146. ^ Parker and Parker 1982, p. 73.
  147. ^ AnotherStep 2009.
  148. ^ Parker and Parker 1982, pp. 107, 124.
  149. ^ R.I.S. 2009-b.
  150. ^ Chandler 13 September 1983, p. A2.
  151. ^ See:
  152. ^ Jaenen 2003, pp. 517–535.
  153. ^ Anderson 20 August 1983, p. 4a.
  154. ^ Mann 1955, p. 110.
  155. ^ Fortt 1994, pp. 96, 117–118, 193.
  156. ^ See:
  157. ^ Fortt 1994, pp. 59, 236–237.
  158. ^ See:
  159. ^ Paul 1977, p. 8.
  160. ^ See:
  161. ^ a b c Hymns Old and New 1987.
  162. ^ a b Chryssides 2001-b, p. 330.
  163. ^ Crow 1964, p. 10.
  164. ^ See:
  165. ^ Kropp 2006-c.
  166. ^ Daniel 1993, pp. 9–11.
  167. ^ Crow 1964, p. 27.
  168. ^ See:
  169. ^ Daniel 1993, pp. 11–16.
  170. ^ Impartial Reporter 7 October 1909, p. 8.
  171. ^ Impartial Reporter 3 July 1913, p. 8.
  172. ^ Fortt 1994, p. 197.
  173. ^ Hosfeld 17 August 1983, pp. 1–2.
  174. ^ Giles 25 July 2001, p. 014.
  175. ^ Crow 1964, pp. 2, 16.
  176. ^ Johnson 1995, pp. 43–44.
  177. ^ Chryssides 2001-b, pp. 330–331.
  178. ^ a b Robinson 2005, p. 36.
  179. ^ Lennie 2009, p. 426.
  180. ^ Irvine 1929, p. 73(fn).
  181. ^ Long 2010.
  182. ^ R.I.S. 2009-a.
  183. ^ Parker and Parker 1982, pp. 117–119.
  184. ^ Daniel 1993, pp. 281, 283–284.
  185. ^ Johnson 1995, p. 50.
  186. ^ Melton 2003, p. xix.
  187. ^ Kropp 2006-d.
  188. ^ Parker and Parker 1982, pp. 102–193.
  189. ^ Fortt 1994, pp. 15–202.
  190. ^ Daniel 1993, pp. 13–15.
  191. ^ Johnson 1995, p. 42.

References

Books

Bates, Shelley (2004). Grounds to Believe. Toronto, Ontario: Harlequin/Steeple Hill. ISBN 0-373-78512-7. 
Beckford, James (2003). Challenging Religion: Cults and Controversies. London: Routledge. ISBN 978-0-415-30948-6. 
Beit-Halahmi, Benjamin (1993). The Illustrated Encyclopedia of Active New Religions, Sects, and Cults. New York: Rosen Publishing Group. ISBN 978-0-8239-2586-5. 
Borhek, James T.; Curtis, Richard Farnsworth, eds (1979). A Sociology of Belief. New York, New York: John Wiley & Sons. ISBN 0471088951. 
Bruce, Steve (1996). Religion in the Modern World: from cathedrals to cults. New York, New York: Oxford University Press. ISBN 978-0-19-878151-6. 
Chryssides, George D. (2001-a). The A to Z of New Religious Movements. Lanham, Maryland: Scarecrow Press. ISBN 978-0-8108-5588-5. 
Chryssides, George D. (2001-b). Historical Dictionary of New Religious Movements. Lanham, Maryland and London: Scarecrow Press. ISBN 0-8108-4095-2. 
Clark, Elmer T. (1949). The Small Sects in America (Revised ed.). New York, New York: Abingdon Press. 
Dair Rioga Local History Group (2005). Mallon; Greaney. eds. All in Good Faith: A History of Christianity in Enfield, Rathmolyon, Rathcore and Associated Areas. Ireland: Dair Rioga Local History Group and the Meath Leader under the NRDP Programme of the Department of Community, Rural and Gaeltacht Affairs / National Development Plan. 
Daniel, Kevin N. (1993). Reinventing the Truth: Historical Claims of One of the World's Largest Nameless Sects. Sisters, Oregon: Research and Information Services. ISBN 978-0-9639419-0-9. 
Enroth, Ronald M. (1992). Churches That Abuse. Grand Rapids, Michigan: Zondervan Publishing House. ISBN 0-310-53299-X. 
Fortt, Lloyd (1994). A Search for the Truth: The Workers' Words Exposed. Sisters, Oregon: Research and Information Services. ISBN 978-0-9639419-2-3. 
Hasell, P. H. Eva (1925). Through Western Canada in a Carvan. Westminster, England: The Society for the Propagation of the Gospel in Foreign Parts. 
Hill, Myrtle (2004). "Protestantism in County Fermanagh, c. 1750–1912". In Murphy, Eileen M.; Roulston, William J.. Fermanagh History and Society: Interdisciplinary essays on the history of an Irish County. Dublin, Ireland: Geography Publications. ISBN 0-906602-521. 
House of Commons (1912). The Parliamentary Debates (Official Report). Fifth Series—Volume XLIII. Second Session of the Thirtieth Parliament of the United Kingdom of Great Britain & Ireland. Third Year of the Reign of His Majesty King George V. House of Commons. Tenth Volume of Session 1912, Comprising period from Monday, 28th October 1912, to Thursday, 14th November, 1912.. Fifth. XLIII. London: His Majesty's Stationery Office. 
Hymns Old and New. Basingstoke, Hants (United Kingdom): R.L. Allan and Son. 1987. Archived from the original on 11 October 2009. http://www.webcitation.org/5kRwKFFsX. Retrieved 11 October 2009. 
Irvine, William C., ed (1929). Heresies Exposed (Tenth ed.). Neptune, New Jersey: Loizeaux Brothers (reprint by Kessinger Publishing). ISBN 978-0-7661-4269-5. 
Jackson, Samuel Macauley; Loetscher, Lefferts Augustine, eds (1977). The New Schaff-Herzog Encyclopedia of Religious Knowledge. 14. Grand Rapids, Michigan: Baker Book House. ISBN 0801079470. 
Jaenen, Cornelius J. (2003). The Apostles' Doctrine and Fellowship: A documentary history of the early church and restorationist movements. Ottawa, Ontario: Legas Publishing. ISBN 1-894508-48-3. 
Johnson, Benton (1995). "Christians in Hiding: The 'No Name' Sect". In Bromley, David G.; Neitz, Mary Jo; Goldman, Marion S.. Sex, Lies and Sanctity: Religion and Deviance in Contemporary North America. 5. Greenwich, Connecticut: JAI Press. ISBN 978-1-55938-904-4. 
Johnson, Benton (1999). "On Founders and Followers: Some Factors in the Development of New Religious Movements". In Klass, Morton; Weisgrau, Maxine K.. Across the Boundaries of Belief: Contemporary Issues in the Anthropology of Religion. Boulder, Colorado and Oxford, United Kingdom: Westview Press. ISBN 978-0-8133-2695-5. 
Joyce, James (2001). Deane, Vincent; Ferrer, Daniel; Lernout, Geert. eds. The Finnegans Wake Notebooks at Buffalo. VI.B.10. Belgium: Brepols Publishers. ISBN 2503509592. 
Kaufman, Donald T. (1967). The Dictionary of Religious Terms. Westwood, New Jersey: Revell. 
Lennie, Tom (2009). Glory in the Glen: A History of Evangelical Revivals in Scotland 1880–1940. Fearn, Ross–shire, Scotland: Christian Focus Publications. ISBN 978-1-84550-377-2. 
Lewis, James R. (1998). The Encyclopedia of Cults, Sects and New Religions. Amherst, New York: Prometheus Books. ISBN 1-57392-222-6. 
Mann, William E. (1955). Sect, Cult and Church in Alberta. Toronto, Ontario: University of Toronto Press. 
McIntosh, Amy (1965). Journey into Malaya (Condensed ed.). Westchester, Illinois: Good News Publishers; China Inland Mission. 
Megahey, Alan (2000). The Irish Protestant Churches in the Twentieth Century. New York, New York: St. Martin's Press. ISBN 978-0-312-23601-4. 
Melton, J. Gordon (2003). "The Two-By-Two's". Encyclopedia of American Religions (Seventh ed.). Farmington Hills, Michigan: The Gale Group. ISBN 0-7876-6384-0. 
Melton, J. Gordon (2005). Encyclopedia of Protestantism. New York, New York: Facts On File. ISBN 0-8160-5456-8. 
Montgomery, L. M. (1935). Mistress Pat: A Novel of Silver Bush. New York, New York: Grosset & Dunlap, Publishers. 
Nervig, Casper B. (1941). Christian Truth and Religious Delusions. Minneapolis, Minnesota: Augsburg Publishing House (reprint by Kessinger Publishing). ISBN 978-1-4191-7328-8. 
Nichols, Larry A.; Mather, George A.; Schmidt, Alvin J., eds (2006). "Church Without a Name, The; Go Preachers; No Name Church, Two By Twos, The Nameless House Sect, Cooneyites". Encyclopedic Dictionary of Cults, Sects, and World Religions (Revised and updated ed.). Grand Rapids, Michigan: Zondervan. ISBN 978-0-310-23954-3. 
O'Brien, George; Dunne, Seán, eds (1997). The Ireland Anthology. New York, New York: St. Martin's Press. ISBN 0-312-30027-1. 
Parker, Doug; Parker, Helen (1982). The Secret Sect. Sydney, Australia: Macarthur Press. ISBN 0-9593398-0-9. 
Paul, William E. (1977). They Go About Two by Two: The History and Doctrine of a Little Known Cult. Robbinsdale, Minnesota: Religion Analysis Service. 
Roberts, Patricia (1990). The Life and Ministry of Edward Cooney 1867–1960. Enniskillen, Northern Ireland: Wm. Trimble. ISBN 978-0-9510109-4-5. 
Robinson, James (2005). Pentecostal Origins: Early Pentecostalism in Ireland in the Context of the British Isles. Studies in Evangelical History and Thought. Milton Keynes, United Kingdom: Paternoster. ISBN 978-1-84227-329-6. 
Sanders, John Oswald (1969). Cults and Isms. London, United Kingdom: Lakeland. ISBN 978-0-551-00458-0. 
St. Clair, William; St. Clair, John (2004). The Road to St. Julien: Letters of a Stretcher-bearer from the Great War. Barnsley, South Yorkshire, United Kingdom: Leo Cooper. ISBN 978-1-84415-017-5. 
Walker, James K. (2007). The Concise Guide to Today's Religions and Spirituality. Eugene, Oregon: Harvest House Publishers. ISBN 978-0-7369-2011-7. 
Wallis, Roy (1981). "Yesterday's Children". In Wilson, Bryan. The Social Impact of New Religious Movements. New York, New York: Rose of Sharon Press. ISBN 0-932894-09-7. 
Wilkens, Steve (2007). "A Church with No Name". The Original Dr. Steve's Almanac of Christian Trivia: A Miscellany of Oddities, Instructional Anecdotes, Little-Known Facts and Occasional Frivolity. Downers Grove, Illinois: InterVarsity Press. ISBN 978-0-8308-3438-9. 
Wilson, Bryan R.; Barker, Eileen (2005). "What are the New Religious Movements Doing in a Secular Society?". In Heath, Anthony Francis; Ermisch, John; Gallie, Duncan. Understanding Social Change. Oxford, England: Oxford University Press. ISBN 0-19-726314-3. 
Woster, Carol (1988). The No-Name Fellowship. Belfast, Northern Ireland: Great Joy Publications. 

Journals, newspapers, periodicals

(A.R. staff) (15 September 1997). "Doubts About A Mystery Church". Alberta Report (Edmonton, Alberta). 
(A.C. staff) (8 October 1904). "Co. Fermanagh News. Enniskillen. Enniskillen Jottings.". The Anglo-Celt (Cavan, Ireland). 
(A.C. staff) (26 November 1904). "Co. Fermanagh News. Enniskillen. Enniskillen Jottings.". The Anglo-Celt (Cavan, Ireland). 
(A.C. staff) (29 April 1905). "Co. Fermanagh News. Enniskillen. Enniskillen Jottings.". The Anglo-Celt (Cavan, Ireland). 
(A.C. staff) (10 June 1905). "Co. Fermanagh News. Enniskillen. Enniskillen Jottings.". The Anglo-Celt (Cavan, Ireland). 
(A.C. staff) (30 December 1905). "Co. Fermanagh News. Enniskillen. Enniskillen Jottings.". The Anglo-Celt (Cavan, Ireland). 
(A.C. staff) (5 May 1906). "Aggessive 'Dippers.' Cooneyites in Irvinestown.". The Anglo-Celt (Cavan, Ireland). 
(A.C. staff) (28 July 1906). "Co. Monaghan News. Monaghan. Monaghan Petty Sessions. Alleged Serious Assault.". The Anglo-Celt (Cavan, Ireland). 
(A.C. staff) (5 October 1907). "An Indignant Father And Fermanagh Dippers". The Anglo-Celt (Cavan, Ireland). 
(A.C. staff) (16 November 1907). "Son Disinherited For Joining the 'Cooneyites.'". The Anglo-Celt (Cavan, Ireland). 
(A.C. staff) (28 October 1911). "Shercock: Evangelisers". The Anglo-Celt (Cavan, Ireland). 
(A.C. staff) (13 January 1917). "Clones Notes". The Anglo-Celt (Cavan, Ireland). 
Anderson, Kathie (20 August 1983). "Church without a Name". The Bellingham Herald (Bellingham, Washington). 
Calme-Griaule, Geneviève, ed (2000). (in French)Cahiers de Littérature Orale (Paris, France: Centre de Recherche sur l’Oralité) 47. ISSN 0396-891 X X 0396-891 X. 
Chandler, Russell (13 September 1983). "Nameless Sect Travels 'Secret' Path". The Los Angeles Times (Los Angeles, California). 
Cimino, Richard P., ed (July–August 1999). "Proselytizing Hindered by Internet". Religion Watch (North Bellmore, New York: Religion Watch). 
Climenhaga, David (30 July 1994). "Invisible Sect Has Thousands of Followers". The Calgary Herald (Calgary, Alberta). 
(D.M. staff) (29 March 1905). "From Far and Near. Interesting News by Telegraph and Telephone. County Down. Incursion of 'Cooneyites'". Daily Mail (London, England). 
(E.B. staff) (8 November 1981). "George Walker Dead at 104". The Evening Bulletin (Philadelphia, Pennsylvania). 
(F.T. staff) (16 March–18 July 1907). "The Pilgrims at Ballycassidy. The Question of Infant Baptism". The Fermanagh Times (Enniskillin, Ireland). 
Fiset, Bill (29 March 1957). "700 Attend Rites for John Carroll". The Oakland Tribune (Oakland, California). 
(F.J. staff) (2 December 1913). "'The Cooneyites.' Libel Action Settled.". The Freeman's Journal (Dublin, Ireland). 
Ulad (7 July 1923). "Notes from Ulster: Sea Baptism.". The Freeman's Journal (Dublin, Ireland). 
Foote, George William, ed (26 May 1907). "Acid Drops". The Freethinker (London, England: The Secular Society) XXVII (21). 
Giles, Tanya (25 July 2001). "Secretive Sect Leader Dies". The Herald Sun (Melbourne, Australia). 
Gill, Alan (30 June 1984). "The Most Secret Society in the World". The Sydney Morning Herald (Sydney, Australia). 
Govan, John George, ed (August 1901). "General Notes and News". Bright Words (Rothesay, Scotland: Faith Mission). 
Hilliard, David (June 2005). "Unorthodox Christianity in South Australia: Was South Australia really a paradise of dissent?". History Australia (Sydney, New South Wales: Australian Historical Association) 2 (2). doi:10.2104/ha050038. ISSN 1833-4881. 
Hosfeld, Kathleen (17 August 1983). "Criticism clouds church's gathering". The Skagit Valley Herald (Mount Vernon, Washington). 
(Ideas staff) (13 July 1917). "Romance of the Tramp Preachers". Ideas (Manchester, England). 
(I.R. staff) (15 January 1903). "The 'Pilgrims' or 'Tramps.' Preaching the Terrors of Hell! Believe That God Is with Them. The Dress and Peculiarities.". The Impartial Reporter and Farmers Journal (Enniskillin, Ireland). 
(I.R. staff) (22 January 1903). "The 'Pilgrims' or 'Tramps.' A Hot Time for Enniskillen. The 'Damnation Army.' Their Ideas of Persecution.". The Impartial Reporter and Farmers Journal (Enniskillin, Ireland). 
(I.R. staff) (2 June 1904). "Tit-Bits of 'Cooneyism.' The Pride of Newtownards". The Impartial Reporter and Farmers Journal (Enniskillin, Ireland). 
(I.R. staff) (13 October 1904). "The Tramps. Change In Their Views". The Impartial Reporter and Farmers Journal (Enniskillin, Ireland). 
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