Editing Two by Twos (section)

== Doctrine ==
Apart from their hymnals, officially published documentation or church statements are scarce, making 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.{{sfn|Melton|2009|p=554}}

All the church's teachings are expressed orally, and the church does not publish doctrine or statements of faith.{{sfn|Sanders|1969|p=166}}{{sfn|Irvine|1929|p=76}} Workers hold that all church teachings are based [[Sola scriptura|solely on the Bible]].{{efn-ua|"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."&nbsp;—''George D. Chryssides'' {{harv|Chryssides|2001b|p=330}}.}}{{efn-ua|"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."&nbsp;—''J. Gordon Melton'' {{harv|Melton|2009|p=554}}.}} A catchphrase frequently used to describe the church is: "The church in the home, and the ministry without a home."{{sfn|Wilson|1993}}<ref>Overseer John ("Jack") Carroll quoted in {{harvnb|Parker|Parker|1982|p=99}}.</ref> Church members and "workers" will publicly declare that the church does not own any buildings. This is not strictly true: in fact, church members own rural or semi-rural properties dedicated to worship, housing workers, and church gatherings, including conventions and "special meetings". The concept of church buildings is still seen as inconsistent with "biblical Christianity" and was strongly denounced by early workers.<ref>See:
* {{harvnb|Impartial Reporter|23 July 1908|p=8}};
* {{harvnb|Irvine|1929|pp=75–76}};
* {{harvnb|Nenagh Guardian|15 April 1911|p=5}}.</ref> Its ministers do not own homes or earn salaries. The church has upheld these practices since its inception.{{sfn|Newtownards Chronicle|28 May 1904|p=3}}{{sfn|Impartial Reporter|20 August 1908|p=8}} Notwithstanding this tradition, buildings specially constructed or repurposed for the use of the church do exist, including convention buildings, meeting halls,<ref>See:
* {{harvnb|Anglo-Celt|13 January 1917|p=5}};
* {{harvnb|Irish Independent|2 December 1968|p=1}};
* {{harvnb|Kropp-Ehrig|2022|p=561}};
* {{harvnb|Parker|Parker|1982|p=35(fn)}}.</ref> tents, caravans, and portable halls.{{sfn|Irish Independent|14 November 1907|p=7}} Rural properties are primarily held and maintained on behalf of the church by certain members.{{sfn|Martineau|14 July 2000|p=A1}}{{sfn|Peterborough Examiner|9 June 1931|p=9}} However, in recent years, a [[Northern Irish]] investment vehicle has been used to purchase English convention property.{{sfn|Grey|2012}} A dedicated church building was constructed in Canada early on, but eventually was rejected by Irvine.{{sfn|Kropp-Ehrig|2022|p=148}}

The [[King James Bible]] is the only scripture used in English-language services. The Bible itself is held as insufficient for [[salvation]] unless its words are "made alive" through the preaching of church ministers.{{efn-ua|"They [the ministers] are considered 'the word made flesh' in our day."&nbsp;—''Christian Research Institute'' {{harv|C.R.I.|13 April 2009}}.}}<ref name="the word made flesh">See:
* {{harvnb|Courier Mail|29 August 1936|p=22}};
* {{harvnb|Hill|2004|p=402}};
* {{harvnb|Hosfeld|17 August 1983|pp=1–2}};
* {{harvnb|Irvine|1929|p=76}};
* {{harvnb|Kropp-Ehrig|2022|pp=160–161}};
* {{harvnb|Krueger|1932|p=110}};
* {{harvnb|Martineau|20 July 2000|p=B1}};
* {{harvnb|Nervig|1941|p=133}};
* {{harvnb|Wilkens|2007|p=132}};
* {{harvnb|Woster|1988|pp=11, 15, 17}}.</ref> The extemporaneous preaching of the ministry is considered to be guided by God{{sfn|Parker|Parker|1982|pp=16, 105}}{{sfn|Kalas|30 January 2010}} and must be heard directly.{{sfn|Nichols|2006|p=88}}{{sfn|Woster|1988|pp=12, 15}} Great weight is given to the thoughts of workers, especially more senior workers.{{sfn|Fortt|1994|pp=31, 114–115, 192}} Salvation is achieved through willingness to uphold the church's standards, by faithfully following in "the way", and by personal worthiness.<ref>See:
* {{harvnb|Martineau|20 July 2000|p=B1}};
* {{harvnb|Nichols|2006|p=88}};
* {{harvnb|Parker|Parker|1982|p=100}}.</ref> Doctrines such as [[predestination]], [[original sin]], [[Justification (theology)|justification]] by faith alone, and [[Salvation#Redemption|redemption]] as the sole basis of salvation are rejected.{{efn-ua|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 {{harv|Grey|2012|p=55}}}}<ref>See:
* {{harvnb|Impartial Reporter|3 July 1913|p=8}};
* {{harvnb|Parker|Parker|1982|pp=101–102}};
* {{harvnb|Paul|1977|p=19}};
* {{harvnb|Wilson|1993}}.</ref> The church is [[Exclusivism|exclusivist]]<ref>See:
* {{harvnb|C.R.I.|13 April 2009}};
* {{harvnb|Gründler|1961|p=411}};
* {{harvnb|Hilliard|2005}};
* {{harvnb|McIntosh|1965|pp=60–61}}.</ref>&nbsp;— all other churches, religions, and ministries are held to be false, and salvation is only obtainable through the Two by Two ministry and meetings.<ref>See:
* {{harvnb|Beckford|2003|p=15}};
* {{harvnb|Clark|1965|p=184}};
* {{harvnb|Gründler|1961|p=411}};
* {{harvnb|Johnson|1995|p=44}};
* {{harvnb|Jones|2013|p=9}};
* {{harvnb|Kropp-Ehrig|2022|pp=149–152, 567}};
* {{harvnb|Paul|1977|pp=6–7}};
* {{harvnb|Robinson|2005|pp=34, 210}};
* {{harvnb|Wallis|1981|p=124}};
* {{harvnb|Woster|1988|pp=13, 22}}.</ref>

Salvation is deemed to require self-sacrifice in following the example and commandments of Jesus{{efn-ua|"Moreover, no-names do not believe that Jesus's death on the cross will wash away the sins of all who accept him as their savior; salvation only comes through a life of sacrificial obedience to the instructions and examples of Jesus.  All recent authorities agree that the road to salvation for these sectarians is a hard one. Carol Woster, who spent two years in the group, recalls that one long-time member she knew 'seemed to see life as a grieving journey, where after the [Sunday] meeting, the next day she would 'take up the struggle' to go on...'  There is, she found, little 'Christian joy or confident hope' among the no-names."&nbsp;—''Benton Johnson'' {{harv|Johnson|1995|p=44}}.}} and suffering is revered.{{sfn|Johnson|1995|pp=44, 46}} Members are encouraged to attend meetings, publicly pray, and testify at them.<ref>Worker Leo Stancliff quoted in {{harvnb|Daniel|1993|pp=128–129}}.</ref> Although the church has roots in the [[Holiness movement]] and has inherited some of its features, charismatic elements are suppressed.{{sfn|Robinson|2005|p=35}} Other standards include modest dress, not wearing jewelry, long hair for women and short hair for men, not getting piercings, not dying hair, not getting a tattoo, and avoiding activities deemed to be worldly or frivolous{{sfn|Sanders|1969|p=166}}{{sfn|Chryssides|2001a|pp=330–331}} (such as smoking, drinking alcohol, watching television, and viewing motion pictures).<ref>See:
* {{harvnb|Gill|30 June 1984|p=37}};
* {{harvnb|Johnson|1995|p=40}};
* {{harvnb|Kropp-Ehrig|2022|p=345}};
* {{harvnb|Lewis|1998|p=494}};
* {{harvnb|Martineau|20 July 2000|p=B1}};
* {{harvnb|Preecs|5 June 1983|p=B6}}.</ref> Standards and practices vary geographically: for example, in some areas, 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, particularly women, while in others they may.<ref>See:
* {{harvnb|Johnson|1995|p=40}};
* {{harvnb|Preecs|5 June 1983|p=B6}};
* {{harvnb|Robinson|2009}}.</ref> The use of [[television]], [[social media]] sites, and other mass media is discouraged in some areas, based on the stance of the local workers and overseers.<ref>See:
* {{harvnb|Girton|Mastin|Mastin|Fermin|2018}};
* {{harvnb|Kropp-Ehrig|2022|pp=265–269}};
* {{harvnb|Preecs|5 June 1983|p=B6}};
* {{harvnb|Chryssides|2001b|p=331}};
* {{harvnb|Zimmerman|10 February 2008}}.</ref> Some external standards in dress and conduct have been loosened in recent years in response to criticisms.{{sfn|Cimino|July–August 1999|p=3}} While rules are not strictly 'enforced' and vary between families, the church ultimately values complete and total dedication to the doctrine. It encourages members to denounce other aspects of their lives. The church has actively condemned pre-marital relations and LGBTQ identities.

=== Christology ===
The church has rejected the doctrine of the [[Trinity]]{{sfn|Kropp|2008}} since its inception.<ref>See:
* {{harvnb|McClure|July 1907|pp=102–103}};
* {{harvnb|Walker|2007|pp=117–118}};
* {{harvnb|Woodard|15 September 1997|p=28}}.</ref>{{efn-ua|"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."&nbsp;—''Doug Parker and Helen Parker'' {{harv|Parker|Parker|1982|pp=102–193}}.}} Though members believe in the [[God the Father|Father]], [[Son of God|Son]], and [[Holy Spirit]], they hold a [[Unitarianism|Unitarian]] view of Jesus.<ref>See:
* {{harvnb|Melton|2009|p=554}};
* Melton quoted in {{harvnb|Alberta Report|15 September 1997|p=34}};
* {{harvnb|Nichols|2006|p=88}}.</ref> 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,{{sfn|Parker|Parker|1982|pp=101–103}} but not God himself.{{sfn|Fortt|1994|pp=241–243}}<ref>Worker Eldon Kendrew quoted in {{harvnb|Climenhaga|30 July 1994|p=E7}}.</ref> Great stress is laid upon the "example life" of Jesus as a pattern for the ministry.{{sfn|Parker|Parker|1982|p=102}}{{sfn|C.R.I.|13 April 2009}}

=== Baptism ===
[[Baptism]] by one of the church's ministers is considered a necessary step for salvation and full participation, including re-baptism of persons baptized by other churches.<ref>See:
* {{harvnb|Chryssides|2001b|p=331}};
* {{harvnb|Kropp-Ehrig|2022|pp=337–338}};
* {{harvnb|Melton|2009|p=554}};
* {{harvnb|Nichols|2006|p=88}};
* {{harvnb|Robinson|2009}}.</ref> Candidates approved by the local workers are baptized by immersion. Baptisms are often scheduled for one morning during a Convention and are typically performed in small ponds on the property. Families and onlookers gather, pray, and sing hymns during the ceremony, as led by a worker.{{sfn|Lewis|1998|p=494}}{{sfn|Parker|Parker|1982|p=14}}

=== Church name ===
[[File:Alberta1995incorpapp02.jpg|thumb|alt=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.{{sfn|Kalas|30 January 2010}} Those outside the church often use descriptive terms such as "Two by Twos" (from their method of sending out ministers in pairs),{{sfn|Enroth|1992|p=133}}{{sfn|Walker|2007|p=118}} "No-name Church", "[[Cooneyites]]", "Workers and Friends", "disciples of Jesus", "Friends", "Go-preachers", and "Tramp Preachers," among other titles.<ref>See:
* {{harvnb|Chryssides|2001b|p=330}};
* {{harvnb|Hill|2004|p=402}};
* {{harvnb|Holland|2014|p=103}};
* {{harvnb|Lewis|1998|p=494}};
* {{harvnb|Robinson|2009}};
* {{harvnb|Stutzman|14 July 1991|p=2}}.</ref> The new movement was initially called "Tramp Preachers" or "Tramp Pilgrims" by observers.{{sfn|Impartial Reporter|15 January 1903|p=8}}{{sfn|Gründler|1961|p=411}} During the early years, they called themselves by the name "Go-Preachers".{{sfn|Impartial Reporter|19 July 1917|p=6}}{{sfn|Gründler|1961|p=411}} 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.<ref>See:
* {{harvnb|Impartial Reporter|2 June 1904|p=8}};
* {{harvnb|Anglo-Celt|8 October 1904|p=5}};
* {{harvnb|Daily Mail|29 March 1905|p=3}}.</ref> The term "Two by Twos" was in use in Canada by the early 1920s{{sfn|Hasell|1925|p=244}} and in the United States by the 1930s.{{sfn|Concordia Theological Monthly|1938|p=863}}{{sfn|Gründler|1961|p=411}} In Germany, bynames for the church have included "Die Namenlosen" (the Nameless), "Wahre Christen" (True Christians), "Jünger Jesu" (Disciples of Jesus), and "Freunde" (Friends).{{sfn|Gründler|1961|p=411}}{{sfn|Müller|1990}} In France, they have been known as "Les Anonymes" (the Anonymous, or No-names).{{sfn|Mayer|2000|p=141}}

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.{{sfn|Nervig|1941|p=132}} Instead, they refer to the church as "The Truth," "The Way," "The Jesus Way," or "The Lowly Way."<ref>See: "The Meetings" or "The Fellowship".
* {{harvnb|Dair Rioga Local History Group|2005|p=327}};
* {{harvnb|Hill|2004|p=402}};
* {{harvnb|BBC|2024a}}
* {{harvnb|Kalas|30 January 2010}}.</ref> Few members are aware that the church has taken official names{{sfn|Wilkens|2007|p=132}} used for church business,{{sfn|Parker|Parker|1982|p=86}} including seeking military exemptions.<ref>See:
* {{harvnb|Advertiser|10 February 1943|p=6}};
* {{harvnb|Barrier Miner|24 November 1916|p=4}};
* {{harvnb|Parker|Parker|1982|pp=117–119}};
* {{harvnb|Kropp-Ehrig|2022|pp=358}}.</ref> Registered names vary from nation to nation. In the United States, the name used is "Christian Conventions",{{sfn|Wilkens|2007|p=132}}{{sfn|Walker|2007|p=117}} but in Canada, "Assemblies of Christians" is used.{{sfn|Parker|Parker|1982|p=107}} In Britain, it is "the Testimony of Jesus",{{sfn|Robinson|2009}}{{sfn|Parker|Parker|1982|p=73}} and in Sweden the registered name is "Kristna I Sverige".{{sfn|AnotherStep}} "United Christian Conventions" has been used in Australia and other nations{{sfn|Parker|Parker|1982|pp=107, 124}} (Australian members previously adopted the name "Testimony of Jesus" during World War I, and registered as "Christian Assemblies" during World War II).<ref>See:
* {{harvnb|Advertiser|10 February 1943|p=6}};
* {{harvnb|Argus|9 November 1916|p=4}};
* {{harvnb|Barrier Miner|24 November 1916|p=4}};
* {{harvnb|Camperdown Chronicle|30 April 1940|p=5}};
* {{harvnb|Kropp-Ehrig|2022|p=415}}.</ref> The church was also incorporated in [[Victoria (state)|Victoria]], Australia, as a charity from 1929 until 2019 and held property in trust.{{sfn|Kropp-Ehrig|2022|p=415–416}} In 1995, controversy arose in [[Alberta]], Canada, when part of the church incorporated as the "Alberta Society of Christian Assemblies". That entity was dissolved in 1996 after its existence became generally known.{{sfn|R.I.S.|2009b}}

=== Restorationism ===
Many church members hold to a long-standing view that the church has no earthly founder,{{sfn|Chandler|13 September 1983|p=A2}} and that only they represent the "true Christian Church" originating directly with Christ during the 1st century AD.<ref>See:
* {{harvnb|Anderson|20 August 1983|p=4a}};
* {{harvnb|Gill|30 June 1984|p=37}};
* {{harvnb|Hilliard|2005}};
* {{harvnb|Parker|Parker|1982|pp=105–107}}.</ref> 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<ref name="Pollock Spokesman-Review 5 June 1983" /> or at a notable resurgence or [[Restorationism (Christian primitivism)|restoration]] around that time.{{sfn|Robinson|2005|p=35}}{{sfn|Jaenen|2003|pp=517–535}}

=== Terminology ===
The following are terms used by the church with the definitions giving the sense commonly intended and understood by members.{{efn-ua|These terminology definitions follow {{harvnb|Fortt|1994|pp=15–202}}.}}

; ''{{nobold|Church}}''
: Generally refers to a small local group that meets in a home; can refer to a larger group of believers. This term is never used to refer to a building except for church buildings of other denominations. Used colloquially when talking to strangers to refer to Sunday/Wednesday activity, e.g., "I'll be at church until midday". Some regions choose not to use this word at all, emphasizing the church's separation from other mainstream beliefs.
; ''{{nobold|Meeting}}''
: A gathering of members held in members' homes or rented buildings.
; ''{{nobold|Field}}''
: A geographical region to which workers have been assigned (similar to ''[[parish]]es'')
; ''{{nobold|Mission}}''
: A series of larger meetings known as gospel meetings, the function of which is proselytizing.
; ''{{nobold|Friend, saint}}''
: Adherent or member of the laity. Collectively "the friends" or "the saints".
; ''{{nobold|Profess}}''
: To make a public declaration of one's willingness to become a member is generally a sign that a person may 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 occurs between the elder's testimony and the final hymn in some fields.
; ''{{nobold|Bishop, elder, deacon}}''
: A chairman of a local meeting. Usually, the male head of the house in which meetings are held. The bishop/elder is typically the person in charge of calling the start of the meeting. The deacon is considered an alternative to the elder in some areas.
; ''{{nobold|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.
; ''{{nobold|Head worker, overseer}}''
: The senior worker in charge of a geographic area roughly corresponds to the position of a bishop in Catholicism. No hierarchical position is higher than overseer—such as a pope—which might guarantee doctrinal and practical unanimity.
; ''{{nobold|Outsider, unprofessing person}}''
: Any person who has not 'professed' per the church's processes and is therefore deemed to be 'outside' of God's fold
; ''{{nobold|The world, worldly person}}''
: A broad term used to describe all people not involved in the church, including those in other religions