Two by Two (Two x Two, 2x2, 2&2) is one of many colloquial names given by outside observers to a protestant Christian denomination or sect founded by William Irvine in the late 1890s. The term Two by Two is a reference to the ministry which presents itself to the public in the form of pairs of itinerant, homeless preachers. Two by Two is sometimes confused with the Cooneyites, a sect formed by the preacher Edward Cooney when he left Two by Two.

Disagreement exists as to whether Two by Two could be classified as a Christian sect or denomination, a label typically carrying more legitimacy. Two by Two displays features of both a denomination and a sect. In this article the label "church" is used to ensure neutrality and since this label is sometimes used by members of Two by Two.

The church renounces the assumption of any denominational name, preferring to be known simply as Christians. As a result the church is sometimes labelled by observers as The Church With No Name or other similar phrases. Within its membership, the denomination is commonly referred as the truth and occasionally as the way or the fellowship or the faith. These terms are coined from John 14:6 Jesus answered, "I am the way and the truth and the life.." The membership is referred internally as friends or saints. Being active in membership is termed professing or to profess, contracted from the phrase "professing to be following Christ". The missionaries are termed workers or servants. The church has assumed the title Christian Conventions or Christian Conventions; Representing Assemblies of Christians Assuming This Name Only at times for the purpose of legal compliance with various governmental bodies.

A distinguishing feature of the church is that the members believe in a ministry of homeless, itinerant preachers, and that they eschew ownership of church buildings. Worship by the members is conducted at selected members' homes. Proselytising is carried out in hired halls or public facilites. The denomination is largely invisible due the lack of an denominational title and few printed religious materials.

History

There is little in the way of official historical documentation about the church.

The present movement coalesced in Ireland in the late 1890s under the leadership of Scottish evangelist William Irvine (1863-1947), John Kelly, John Long and others. Irvine and Kelly had previously been associated with the Faith Mission.

Some members of the church continue to maintain that there has always been a remnant of their group in existence since the time of Christ and that the church's origins go back to the shores of Galilee. There is no evidence to support this claim, and it's possible this is true only in church doctrine. More and more members are rejecting this claim as a historically unsupportable statement.

Very unlike the church's quiet activity today, the movement began as a boisterous and public wandering ministry under the leadership of William Irvine. Irvine was eventually excommunicated sometime during the war years (1914-1918), an event which some members deny. His literal views of eschatological prophecy and belief that the world was about to end following the First World War brought about the first division in the movement. The greater majority of the members chose to carry on with the church doctrine unchanged. After the division, Irvine and a small group of loyal followers created their own sect, to become known as the Message People, The Witnesses (not to be confused with the unrelated Jehovah's Witnesses), or Irvinites (not to be confused with the unrelated Irvingites). Irvine later went on to declare himself a prophet and continued to urge his followers to prepare for the end of the world.

Apart from Irvine's departure, and unlike the some Protestant denominations, this faith does not have a history of significant schisms. The only other major division occurred in 1928 when the worker Edward Cooney (well-known for preaching on Hyde Park Corner) was excommunicated for rejecting the group's organization and the Living Witness Doctrine. Cooney believed strongly in the original itinerant ministry rather than the ministry coming under the authority of overseers of geographic regions, as had developed. A handful of Cooney's loyal supporters separated

History controversies

The lack of any official history or documentation, combined with the doctrine ascribing the beginnings to Jesus' Apostles, has caused, and continues to cause, much controversy and angst amongst members and ex-members.

What documents exist, such as newspaper articles, photographs from private collections and private letters, point to the late 19th century beginnings with William Irvine and his associates. This position is well documented in The Secret Sect Parker & Parker (1982), one of the few published texts about this denomination and its history. In this book, photographs and newspaper articles from Ireland in the 1890s are used to bolster their assertion of the 1890s beginnings. The lack of any hymnal published or hymn authorship before this date lends weight to this position.

Amongst the membership today, the broad consensus is still that the church originated from the time of Jesus first calling his disciples at Galilee, and has been continuous since that time. This position has been preached explicitly and widely in the past, and is still the "official dogma" (such as exists) to this day. Presently, this line tends not to be preached in the explicit terms used in the past.

When confronted with the William Irvine beginnings, some members will concede that perhaps William Irvine was a revivalist and the church membership has waxed and waned over time. In this doctrine, William Irvine is considered to be called in his generation, to revive the true "Way" (of worship).

The disparity between such positions has caused some members to feel affronted and confused as they try to rationalise these two positions. Ex-members often reported the feeling of excommunication as a result of the ministry's reluctance to discuss the disparity or entertain any position other than the official dogma. In these cases, such an experience is often the final motivation for leaving this faith. There have been reports of some members being actively put out of the fellowship as a result of raising this issue. Questioning of doctrine is often construed as a lack of faith, often termed "falling out".

In many areas, however, there is considerable leeway afforded to differences in personal convictions regarding both doctrine and practice, and this seems to be a growing trend.

Doctrines differing from mainstream Protestantism

Contrary to common Protestant beliefs, members of the sect believe:

• Salaried ministry is not compatible with the example of Jesus and the apostles. They reject the commercialization of organized churches.
• Church buildings are an unnecessary addition to Biblical Christianity. The group conducts their fellowship meetings in the homes of believers. Annual state-wide conventions are held on privately-owned property whose owners make their buildings — often a farm — available for use a few weeks of the year.
• That Jesus' instructions to his apostles in Matthew 10 — such as going from village to village, preaching in pairs, not taking any worldly possessions, relying on the hospitality and generosity of the villagers — are workable, and still the best pattern for Christian ministry today.

Members believe in a homeless ministry and church in the home, two practices that generally distinguish them from other sects and denominations. The church itself owns no property, hence they have no need to incorporate or take a formal name.

The church was somewhat progressive regarding the role of women in the church, with women workers first commissioned to preach in 1901.

A controversial teaching, not universally held, but predominantly found in North America, and possibly originating with the founder William Irvine, was that of the Living Witness Doctrine (first recorded mention being in a convention sermon by Joseph Kerr in 1903). This was derived from a statement by a contemporary of Charles Darwin that "only something that is living can reproduce life". It was concluded that only through the preaching of a preacher of the sect (a "living witness") could one be saved. As a consequence of this doctrine, there was a significant exodus from the church at this time, and the idea is generally rejected today as heresy.

In general, doctrine has less to do with theological questions than with practical issues. For example, members would generally be less interested in an official doctrine regarding the trinity than advice about keeping the right spirit in trying situations. Rejection of "worldly influence" is also apparent in members of the sect. The average member is less inclined to embrace popular culture (e.g. television, contemporary music, movies and fashion) or to be politically active.

Membership and geographic spread

Some areas that have larger concentrations of church members include Northwestern and North Central USA, Western Canada, Northern Ireland, Barbados, New Zealand, parts of Australia, Northern Peru, Nuevo León state in Mexico, and Río

One of the interesting aspects of the church is the spread and diversity of the social network. Most of the more wealthy, western-based members will travel frequently and will go out of their way to meet with the members residing in that country. As a result, there is a well developed social network amongst the members, which may penetrate into some quite obscure (to a western viewpoint) locations.

There are known to be at least an active church of practicing members residing in more than 100 countries, including the following (incomplete list): Argentina, Australia, Austria, Bangladesh, Benin, Belgium, Bolivia, Brazil, Canada, Chile, Colombia, France, Greece, Germany, Haiti, Italy, India, Indonesia, Israel, Italy, Jamaica, Japan, Kazakstan, Madagascar, Malaysia, Mexico, Netherlands, New Zealand, Nigeria, Papua New Guinea, Philippians, Portugal, Singapore, South Africa, South Korea, Spain, Singapore, Sri Lanka, Switzerland, Taiwan, Trinidad and Tobago, United Kingdom, United States of America, United Arab Emirates, Uruguay, Zimbabwe

Since the 1970s (and possibly, long before this), missionaries of the sect have been present at some point in many countries where Christianity or Protestantism is not common, even where proselytizing is not allowed. These include but are not limited to: China, Taiwan, Ecuador, India, Kazakhstan, Latvia, Mongolia, Pakistan, Peru, Russia, Romania, Ukraine

Current religious practice

Members of the church are regular attendees of various religious gatherings. The gatherings take on one of several forms, and the size is dependent on the purpose of the gathering. The gatherings are, in member parlance and basic function:

• Sunday meeting - fellowship meetings
• Bible study - Mid-week directed Bible-study meetings
• Gospel meetings - missionary
• Special meetings - day-long combination ministry, missionary and fellowship
• Conventions - annual regional versions of "special meetings", ranging (depending on the size of the membership in the region) from one to four days.

Participation in other religious activities outside these sanctioned gatherings is generally frowned upon. There are some who have occasionally attended gatherings of other faiths, including with the full knowledge of one or more worker. Such participation is the exception rather than the rule, and members may have occasionally been counselled by workers against engaging in such activities. Members are usually free, however, to exercise their own judgement in this regard.

Sunday fellowship meetings

Sunday mornings, a small number, usually between five and twenty five, will gather at a room in the home of a member. Each of these congregations is called a church in the sense of being the smallest fellowship unit of the greater Christian faith. The members of a home church are a close knit community, usually consisting of 10-30 people from the local area, although the number may be smaller in localities with few members.

The members are generally directed to join a particular home church by the elder worker of that state or province. The makeup of the fellowship meeting congregation is ordinarily formed on the basis of geographic proximity, although demographic mix is balanced as far as is reasonably attainable. Generally, the membership is stable and may remain unchanged for years or decades. Occasionally, the membership may be restructured to correct any demographic or geographic imbalances that evolve as a result of births, deaths or moving residence.

The service is usually led by the appointed elder of the church gathering, which is usually a man. Occasionally, a worker may attend, in which case, the worker will normally lead the service instead of the appointed elder.

The order of service usually involves collective singing of hymns, from their own hymnal, prayers offered by individuals, and a session of personal testimonies. Prayer and testimonials are usually given by each active participant, who has publicly "professed" his or her faith in Christ. At some point during the service, usually after all testimonials have been spoken, communion (eucharist) or taking the bread and wine (also referred to as the "emblems") is conducted. This sacrament is practiced by the sharing of a piece of bread, and of a cup of wine (or, in some localities, grape juice). Participation in the communion sacrament is usually reserved for those who are baptized, but ultimately is of personal choice.

Mid-week Bible studies

During the week, each congregation will gather again, to conduct a service in similar order to the Sunday fellowship meeting, but without Communion. The testimonies are directed toward a study subject or a particular Bible chapter, which may be from a scheduled list, or pre-agreed in a previous meeting.

Gospel mission meetings

The Gospel mission meetings are conducted by the ministers, usually as a pair. These meetings are directed toward the public, and any who come are welcome. They are held in public halls or any meeting room that can be retained at minimal cost. The State or Province is divided loosely into fields, each of which are assigned a pair of ministers. The assignment of the ministers is usually for the duration of the mission, although this can be affected by various practical issues.

The order of service involves collective singing of hymns, prayers and a sermon from each of the two ministers. The function of the mission is proselytizing to the public, or any visitor who hasn't professed a faith in Christ.

Special meetings

Special Meetings are usually held in the period mid-way between the annual convention calender cycle. A Special meeting is a larger-than-usual gathering, which may combine the congregations of several mission fields. It is conducted by the ministers (known as "workers"), although for this event, a number of the ministers, usually six or more, will speak. The meetings consist of the each participating worker delivering a 10-30 minute sermon, a point of doctrine or Bible study, to the assembled congregation. A portion of the time is often also given for members of the general congregation to speak.

Conventions

Conventions are usually held on rural properties owned by the members. In some regions, convention centers or other facilities are hired for the purpose. A Convention gathering may range from twenty to over 2000. Some Convention gatherings in the United States may involve 1500 members or more. A Convention gathering usually lasts for four days, typically starting on a Wednesday evening, and continuing through to the following Sunday afternoon. In 2005, over 440 conventions were held in over 100 countries.

In North America, the members usually stay on location, and attend up to three scheduled meetings each day. These meetings, for the most part, follow the format of Special meetings, including personal testimonies and prayers. In Europe the accommodation varies from being similar to North America, to being in schools, church camps and other available boarding places.

In some countries it is common for a baptism to be held at some point during the Convention. It is typically conducted at a lake or river located on or near the property where the Convention is being held. The baptism ceremony is led by a senior (usually male) worker, while a group of members congregate at the baptism site to participate in the singing of hymns while the baptismal dip is conducted. The baptism is a full immersion process performed by a worker.

Secrecy and excommunication controversies

Some people – including many ex-members – believe that the church has continuously and actively silenced opposing or dissenting views in the church. It is claimed by these people that those with power within the sect have practiced excommunication to silence dissenting voices or questions about the sect's doctrine and history and that there has been strong denial of any teaching that acknowledges preachers of any other faith or message. The existence of such controlling behaviour in the sect is said to be supported by the Two by Two teaching that the workers are the only true servants of God and the professing people are the only true saints. In this way, members are encouraged to believe they alone are the exclusive family of God.

Some members disagree with this and claim that in some areas of the world excommuncation is unheard of. They believe opponents like to unrealistically emphasize exclusivist tendencies, and they claim most present members recognize that exclusivist teaching is steadily diminishing.

In some areas colloquial terms used for excommunication are put out and stand down. In other areas, these terms would not be recognized at all. The former term means the members is blocked from congregational meetings and may be unwelcome at other services, whereas the latter means the member is temporarily requested to stay silent (not participate) at congregational meetings. These are not the same as lose out, which is attributed to those who no longer profess or attend meetings.

A recent controversy in Alberta, Canada, in 1999 resulted in the excommunication of between 25 and 30 members, according to "The Lying Truth" website.

Bibliography

• Jaenen, C. J., The Apostles' Doctrine and Fellowship: A documentary history of the early church and restorationist movements (Ottawa: Legas Publishing, 2003), IX, 14, The Contemporary Restoration Movement, pp. 517-535.
• Parker, D. & Parker, H., The Secret Sect (New South Wales: D. Parker, 1982) (ISBN 0959339809).
• Robinson, B.A. (2004). "The Church with No Name", Ontario Consultants on Religious Tolerance.