Two by Twos

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Two by Twos is one of the names used to denote a new home based religious movement coming from Ireland at the end of the 19th century. Among members, the church is usually referred to as "Truth" or "The Way". People outside the church call it "Two by Two People", "No Church Names", "Cooneyit People", "Workers and Friends" or "Anonymous Christians." Church clerics always travel around and work in groups of two, hence the name "Two by Two". Registered church names include "Christian Conventions" in the United States, "Assemblies of Christians" in Canada, "The Testimony of Jesus" in England, "Kristna I Sverige" in Sweden, and "United Christian Conventions" in Australia. The names of these organizations are only used for registration purposes and are not used by members.

The church was founded in 1897 in Ireland by William Irvine, an evangelist with interdenominational Faith Mission. Irvine began independently to relay his return to the mobile service method he described as set out in the tenth chapter of Matthew. Growing church fast, spread beyond Ireland. Irvine finally began to teach a new order in which the hierarchy that has developed within the church will have no placement. This teaching became controversial in the church and led to the expulsion by the church's supervisors around 1914. One of the most prominent church evangelists, Edward Cooney, was expelled a decade after Irvine. The church then became less visible to outsiders for the next half century. Publications of several articles and books, an increase in news coverage, and the rise of the Internet since opening the church for wider oversight.

The Church does not explicitly publish any doctrinal statements, claiming that this should be verbally given by its ministers, referred to as "workers". The church doctrine teaches that salvation is only available by receiving news from homeless, non-poor domestic workers, and by attending group home meetings. The orthodox Christian Trinity doctrine was rejected, and members were asked to deny the name of any church. Baptism by immersion as done by one of the church workers is necessary for full participation. Some in the church claim it is a direct continuation of the church of the 1st century Christians, although some believe that such a recovery might have occurred in the late 19th century.

Members meet regularly weekly in local homes on Sundays and in the middle of the week. The Church holds annual regional conventions and public gospel meetings. The Church claims there is no official headquarters or official publications. Songbooks and various other materials for internal use are produced by outside publishers and printing companies. Invitations and printed advertisements for open gospel meetings are the only written material that may be faced by people outside the church.

Video Two by Twos

History

Establishment

In 1896, William Irvine was sent from Scotland to southern Ireland as a missionary by Faith Mission, an interdenominational organization with roots in the Holiness movement. Because his mission was successful, he was promoted to supervisor of the Faith Mission in southern Ireland.

Within a few months after his arrival in Ireland, Irvine was already disappointed with the Mission of Faith. There is friction over the teachings of Holiness, and Irvine sees his organization as a violation of its concept of religious service. Above all, Irvine is increasingly intolerant of the Faith Mission's cooperation with other churches and pastors in various communities in southern Ireland, about converts who join the church as "lost among the clergy." In 1897, he began to preach independently, stating that a true servant should not own a home and not receive a salary. He became convinced that he had accepted this as a special revelation he referred to as his "Alpha message". Contrary to all other established churches, he argues that the way in which disciples have been sent out in chapter 10 of the Gospel of Matthew is a permanent commandment that must be kept in mind. The passage reads partially:

In October 1897, Irvine was invited by the Nenagh businessman, John "Jack" Carroll, to preach in the hometown of Carrolls, Rathmolyon. There he held a series of missionary meetings in which all established churches were rejected, and Irvine's new teachings and methods of service were established. At Rathmolyon he recruited the first follower for his new message. In addition to condemning all other churches, the Irvine doctrine includes the denial of church buildings, the condemnation of all church followers outside the new fellowship, the refusal of paid services, the refusal of collections during service and the collection box, and the requirement that those wishing to join the "sell all" service.

Irvine's teachings during this latest mission influenced others who began to leave their respective churches and joined Irvine to form the initial core of followers. Some of these early followers will be important members of the new church, including John Long, Carroll family, John Kelly, Edward Cooney - an influential evangelist from the Irish Church - and George Walker (an employee of the Cooney business family), all of whom "sell all" and join the new movement as a traveling preacher. Although other movements, such as Plymouth Brethren and Elim have a strong Irish connection, the church founded by Irvine is the only religion known to have origins and early developments in Ireland.

Initial growth

Unlike then a secret, initially, the church was in the public eye, with questions about it being raised in the British Parliament beginning in 1900. Inspired by speakers such as Irvine and Cooney, the growth of membership took place quickly. Instead of adding members to established denominations, as well as the practice of mission mission outreach, churches began to realize their congregations thinned after exposure to Two by Two missions. The clergy immediately began to concern Two by Two preachers as "contrary to church membership". After receiving a report from Ireland, the Mission of Faith in 1900 formally broke away from Irvine and one of his workers found to participate in the new Two-by-Two movement.

The attention of the Belfast newspaper was originally drawn to Church Two by Twos due to an open baptism ceremony. At that time, baptism takes place in public places such as rivers, lakes or the sea, even in cold weather. Considered as something new, "dipping" is open and the accompanying sermon attracts many people. Further attention is given during the staging of the large parade through boroughs and public sermons in the town square and on the street corners.

Workers, including Edward Cooney and George Walker, openly preach that all other church members are cursed. They choose prominent individuals, and even entire communities, for criticism. Sometimes, missions are placed close to other denominational venues, which are condemned using "extreme language". The consequences of these heated comments ranged from violent and street violence to family divisions, all of which brought further attention to the church. Newspapers in Ireland, the United Kingdom and North America follow the disruption that arises from church activities and messages. Some hosts debate in their editorial columns. One member of Parliament offers to join Two by Twos if they will stop criticizing another religious body.

As his ministry increased, the reach of the church expanded. Major meetings were held in Dublin, Glasgow and Belfast in 1899. The annual service, which was modeled after Keswick's Evangelical Convention in England, began regularly in Ireland beginning in 1903. Later that year, William Irvine, accompanied by Irvine Weir and George Walker, took his message to North America. Mission to continent Europe, Australia and Asia followed.

In 1904, the requirement to "sell all" was no longer mentioned in the sermon. The two-tiered system is instituted that makes the distinction between missionaries of homeless missionaries (called "workers") and those who are now allowed to defend homes and jobs (called "friends" or "saints"). Weekly house meetings begin to take place and are led by "elders," who are usually householders. Over the next few years, this change becomes universal. The Church continues to thrive and holds regular annual conventions that last several weeks at a time. Irvine traveled extensively during this period, attending conventions and preaching around the world, and began sending workers from the British Isles to follow up and expand interest in various fields.

Beginning in 1906, unpleasant attention came in the form of flyers and notice boards. W. D. Wilson, a British farmer whose unmarried children had left home and joined Two by Twos, began publishing an article stating girls were recruited by the church for immoral purposes. In response, Edward Cooney brought a widely publicized lawsuit for defamation settled by a settlement between parties at the end of 1913.

A hierarchy was instituted by Irvine and his most trusted counterparts in different regions were designated "supervisors" or "heads of workers". Each worker is given a certain geographical scope and then coordinates the ministry's efforts within its territory. Among the supervisors were William and Jack Carroll, George Walker and Willie Gill. Irvine continues to have the highest statements about workers' behavior and finances, and its activity in their fields is considered "a nuisance". Except for the annual meetings he can attend throughout the world, communication and instructions from Irvine pass through the watchdogs.

Skisma

The progressive revelation of William Irvine continues to grow during this time, and eschatological themes begin to appear in sermons. In 1914, he began to preach that the Age of Grace, in which his "Gospel of the Qur'an" had been preached, was almost over. As his message leads to pointing to a new era, which has no place for service and a hierarchy that has grown rapidly around the "Alpha Gospel", resentment appears on the part of inspectors who see it as a threat to their position.

Australian Superintendent John Hardie was the first person to break with Irvine and remove him from speaking at the South Australian convention at the end of 1913. When 1914 developed, he could not speak in a growing number of areas, as more supervisors broke away from him. Rumors are circulating about Irvine's comfortable lifestyle and are considered weak for women, although nothing concrete has ever been exposed. It has been argued that Irvine "has lost the anointing of God" in an attempt to explain his dismissal. He is shunned and his name is no longer mentioned, making him a stranger in the church he founded. There were many excommunications from Irvine loyalists in various fields during the following years, and in 1919 the divide was final, with Irvine moving to Jerusalem and sending his "Omega Messages" to his core followers from there. Since there was no organizational means to file his case before membership, Irvine's dismissal took place quietly. Most of its members continue to follow the watchdogs, and some outside the leadership know the details behind Irvine's disappearance from the scene, as there is no public mention of the split that seems to have taken place. The name Irvine's name is forbidden, and a new explanation of the group's history is introduced from which Irvine's role has been removed.

Although the threat posed by Irvine to the church organization has been addressed, leading worker Edward Cooney refuses to put his evangelistic efforts under the control of the supervisors. Cooney himself adhered to a faster, unchanging style of mobile service, moving wherever he felt needed. He refused the appointment of head workers to geographical areas and criticized their lifestyles. He also preached against the doctrine of the "Witness of Life" (ie, that salvation requires hearing the gospel preached directly by a worker and seeing the Gospel raised in a life of service sacrifice), bank accounts controlled by inspectors, use of the hall for meetings, conventions, hierarchies which has been developed and ministries and registration under the official name. In the interim, his urgent message of return to the original principles of Matthew 10 obtains the following, even among some Australian supervisors.

The second division occurred in 1928 when Edward Cooney was expelled for criticizing the hierarchy and other elements that appeared in the church, which he saw as a serious deviation from the original message of the church. Inspectors captured failed attempts at faith healing as a pretext to isolate him. Cooney's loyal supporters joined him, including some early workers, and they remained true to what they regarded as the original principle. The term "Cooneyite" today primarily refers to a group that separates (or is ostracized) along with Cooney and who continues as an independent group. Before the split, the audience has labeled the entire movement as "Cooneyites" because of Edward Cooney's superiority in the early growth of the church. There is an area where this longer usage continues.

Consolidation

These schisms are not widely publicized, and few realize they have occurred. Most of Irvine's supporters, and later Cooney, were persuaded to renounce the loyalty or abort the fellowship. Among them were May Carroll's early workers (who eventually left Irvine), Irvine Weir (one of North America's first workers, who was ostracized for continued contact with Cooney and for his objections to the church's registration under the name) and Tom Elliot (who had done baptism of the first workers and dubbed "Tom the Baptist").

The rise of Two by Twos led to a severe split in local Protestant churches in Ireland at a time of increasing pressure for independence by the Catholic majority. Because of hostility, they do not form a united front with other Protestant communities. Although the church is notorious for its extreme anti-Catholic views, it played a very small role during the struggle for Irish independence. One exception was the Pearson family's involvement in the controversial Coolacrease incident.

In the mid-1920s, a magazine article entitled "The Cooneyites or Go-Preachers" disrupted leadership, which made an attempt to attract it, especially when the material of the article was added to the widespread reference of Heresies Exposed. During this period, the church modified its evangelical range. The general preaching in the early days was replaced by "gospel meetings", which were attended only by members and invites. The Church began to affirm that it dates from the 1st century. It confirms that it has no organization or name and rejects any unique doctrine. The Church avoids publicity, making the church very difficult for outsiders to follow.

The North American Church sees the seizure of influence between George Walker's supervisor in the east and Jack Carroll. In 1928, a treaty was established between senior supervisors who restricted workers operating outside their designated geographical area, known as "fields": workers traveling to an area controlled by other inspectors must first submit their revelation to, and obtain permission from, local supervisor. The precise boundaries between the fields are done from time to time, and there are areas where workers under the control of more than one supervisor operate, causing conflict.

During the First World War, the church received an exemption from military service in England under the name "The Testimony of Jesus". However, there are problems with the recognition of this name outside of the British Isles, and liberation is denied in many other areas. In New Zealand during World War I, church members were unable to prove the status of their conscientious opponents, and formed the largest segment of those imprisoned for refusing to serve. Members and ministers also found it difficult to determine the status of their conscience in the United States during the First World War. With the start of the Second World War, official names were adopted and used in registering churches with various national governments. These names continue to be used for official business, and stationery with names is printed for the use of inspectors. Most members do not know these names. Some who disagreed after knowing the practice was expelled by the workers.

After the death of Australian Superintendent William Carroll in 1953, an attempt was made to reintegrate followers who disparaged William Irvine and Edward Cooney. Instead of generating further unity, these efforts result in conflicts over the revealing history of the church, the existence of legal names, disagreements over the growing hierarchy and other controversies. Many excommunications occur in subsequent attempts to establish harmony.

The earliest workers and supervisors were replaced by a new generation of leaders. In Europe, William Irvine died in 1947, Edward Cooney died in 1960, and John Long (issued in 1907) died in 1962. British superintendent Willie Gill died in 1951. In the South Pacific, New Zealand supervisor Wilson McClung died in 1944, and Australian Superintendent John Hardie died in 1961. In North America, both Jack Carroll, the West's supervisor, and Irvine Weir died in 1957 while the East's overseer George Walker died in 1981.

His policy of not disclosing names, finances, doctrines or history, and massive publicity avoidance keeps the church away from public notice. Some popular literary writers have noticed the church, even using it as a backdrop for various works. The Two notes by Twos are even more rare in religious journals and sociological works, with some authors assuming that the church has been severely degenerated, with no one publishing it. The Secret Sect publication in the early 1980s, followed by press reports and public statements by former members, however, raised public awareness of the church. The availability of information on the Internet since the 1990s has also resulted in the stricter easing of standards that members demand.

Maps Two by Twos

Doctrine

Apart from their praise songs, official documentation or statements published from the church are still scarce, which makes it difficult to speak in depth about his beliefs. Some former church members and critics have made statements about his beliefs, though these points are rarely addressed openly by the authorities within the church.

All the teachings of the church are spoken orally, and the church does not publish doctrines or statements of faith. The workers argue that all the teachings of the church are based solely on the Bible. His often used slogans for describing churches are: "Church at home, and homeless ministry". The church has no church buildings. This seems inconsistent with biblical Christianity and strongly criticized by early workers. The minister has no home or withdraws a salary. The Church has upheld these practices from the beginning. Regardless of this tradition, buildings constructed or changed specifically for church use exist, including convention buildings, meeting halls, tents and caravans and portable halls. Real property is largely held and maintained on behalf of the church by certain members, but in recent years, a Northern Irish investment vehicle has been used to purchase British convention properties.

The Bible is the only book used in the service. The Bible itself is considered insufficient for salvation unless its words are made "alive" through the preaching of its pastors. Unattended sermons from ministry are thought to be guided by God and must be heard directly. Great weight is given to the minds of the workers, especially the more senior workers. Salvation is achieved through a willingness to uphold the standards of the church, faithfully following the "path," and with personal worthiness. Doctrines such as predestination, original sin, justification by faith alone, and redemption as the sole basis of salvation are rejected. Yet some members, received salvation through grace and justification by faith alone. The church is exclusive - all churches, religions, and other ministries are considered wrong and salvation can only be obtained through them. Again, not all members adhere to this belief.

Salvation is considered to require self-sacrifice in following Jesus' example and command and suffering is respected. Members are encouraged to attend meetings and talk to them. Although the church has its roots in the Holiness movement and inherits some of its characteristics, the charismatic element is suppressed. Other standards include simple clothing, do not wear jewelry, long hair for women and short hair for men, get no piercings, not dying hair, do not get tattoos, and avoid activities that are considered worldly or reckless (like smoking, drinking alcohol, watching television, and see moving images). Standards and practices vary geographically: for example, in some regions fermented grapes are 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, elsewhere they may be. The use of television and other mass media is blocked in some areas, based on the attitudes of local workers and supervisors. Some requirements have been relaxed in recent years in response to critics posted on the Internet.

Christology

The Church has rejected the doctrine of the Trinity from the beginning. Although members believe in the Father, the Son, and the Holy Spirit, they hold the view of the unity of Christ. The Holy Spirit is held as an attitude or strength from God. Jesus is the son of God, the fully human figure who came to earth to establish the way of service and salvation, but not God Himself. Great stress is given to Jesus' "life example", as a pattern for ministry, and less emphasis "as Savior and less as Redeemer."

Baptism

Baptism by one of the pastors of the church is considered an important step for full participation, including the re-baptism of those baptized by other churches. Candidates approved by local workers are baptized by immersion.

Church Name

The church represents itself as non-denominational and unnamed. Those outside the church often use descriptive terms such as "Two by Twos" (from their method of sending ministers in pairs), "No-name Church", "Cooneyites", "Workers and Friends", "Christian fellowship", "disciples of Jesus "," Friend "," Go-Preacher "," People on the Road "," Tramp Preachers ", among other titles. This new movement was originally called "Tramp Preachers" or "Tramp Pilgrims" by observers. During the early years, they called themselves the name "Go-Preachers". In 1904, the terms "Cooneyism" and "Cooneyite" had been created in areas where Edward Cooney founded churches and where he was a vocal promoter. The term "Two by Twos" was used in Canada in the early 1920s and in the United States in the 1930s. In Germany, the names for the church have included "Die Namenlosen" (the Nobody), "Wahre Christen" (True Christian), "JÃÆ'¼nger Jesu" (The Disciples of Jesus) and "Freunde" (Friends). In France, they are known as "Les Anonymes" (Anonymous, or Unnamed).

Although supervisors and head workers use registered names when required to conduct official business, most of its members do not associate the official name with the church. Instead, they call the church "Truth", "The Way", "The Way of Jesus" or "The Low Way". Some members are aware that the church has an official name used for the church business, including seeking military exemptions. Registered names vary from country to country. In the United States, the name used is "Christian Convention", in Canada "Assemblies of Christians" is used, in England it is "Testimony of Jesus"; in Sweden the registered names are "Kristna I Sverige", and "United Christian Convention" has used in Australia and other countries (Australian members previously adopted the name "Testimony of Jesus" during World War I, and registered as "Christian Assembly" during World War II). In 1995, controversy broke out in Alberta, Canada, when part of the church was included as the "Alberta Society of the Christian Assembly". The entity was dissolved in 1996 after its existence became publicly known.

Restorationism

Many church members hold to the old view that the church has no earthly founder, and that only those who represent the "true Christian Church", who came directly with Christ during the 1st century. Some members have recently made statements that deviate from earlier views and early clues during the closing years of the nineteenth century or on the resurrection or important restoration around that time.

Terminology

The following are the terms used by the church with definitions that give meaning that is generally intended and understood by members.

Church

generally, small local congregations who meet at 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, unless it refers to another denominational church building, or sometimes when speaking metaphorically. Used daily when talking with strangers to refer to Sunday/Wednesday activities, for example, "I'll be in church until noon."

Meetings

formal religious meetings.

Field

geographic region where workers are assigned (similar to parish ).

Missions

a larger series of meetings known as gospel meetings whose function is da'wah. In general, the sequence of such Gospel meetings will end with a day where - when the hymn is sung - the interested can stand up and thus declare their willingness to follow the teachings of the church (or "way").

Friends, santa

obedient or member, layman. Collectively "friends," or "saints."

Profess

to make public statements about a person's willingness to become a member, which is generally a sign that a person can then participate in the prayer and testimony sections on Wednesday night and Sunday morning meetings or at the time of the designated testimony of a larger meeting. Profession is a transitional stage. After baptism, eating bread and grape juice (or wine) is also permitted, which in some areas occurs between the testimony of parents and the last song.

Bishop, parent, deacon

local meeting chairman. Usually the male head of the house where the meeting is held. The bishop/elder is usually the person responsible for calling the beginning of the meeting. When a worker is present, he will usually start and direct the meeting. Deacons are considered an alternative to elders in some areas.

Workers, helpers, apostles

the term used to denote semi-toured servants of the church, homeless. They were unmarried (some exceptions were made during the first half of the 20th century to allow married couples to enter service), and lacked formal training. Workers come out with same-sex couples (hence the term "Two by Two"), consisting of more experienced workers with junior colleagues.

Head of worker, supervisor

the senior worker in charge of the geographical area, roughly corresponds to the position of a bishop in Catholicism. There is no higher hierarchical position of the watchdog - like a pope - which may ensure doctrinal and doctrinal unanimity.

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Practice and structure

Ministry

The Church argues that faith and salvation can only be obtained by listening to the sermons of its ministers (usually called workers), and by observing the lives of their sacrifices. During the early years, this requirement was referred to as "The Doctrine of the Living Witness," although the term was no longer used. The Minister should be heard and observed directly, not by broadcasts, recordings, books or tracts, or other indirect communications. The structure of the ministry of the church is based on Jesus' instruction to his apostles found in Matthew chapter 10, verses 8-16 (with similar passages in Mark and in Luke). The view of the church is that, following these biblical examples, its pastors have no permanent residence, serve in pairs, sell everything and go out with only minimal worldly possessions, and depend only on friendliness and generosity. Most ministers receive their support and earnings directly from lay members, and do not have a permanent address except for mail collections.

The choice to enter service is theoretically open to every member who has been baptized, even though it has been several decades since the married person was received in the ministry. Female workers operate in the same way as male workers. However, they can not rise to supervisory positions, not leading meetings when a male worker is present, and is ranked lower than a male worker.

Workers are not involved in formal religious training. Supervising a new worker partner with a senior friend until they are considered ready to move beyond the junior position. Workers are given new friends every year. Workers organize and assign members to home meetings, appoint an older person, and decide controversy among members. Workers are not registered as wedding celebrities, so members are married by secular functionaries (such as peace justice). However, workers will give sermons and prayers at the marriage of members if requested, and they lead the funeral of members.

Gathering

The Church organizes several types of meetings throughout the year at various locations.

meeting the gospel

A Gospel meeting is a meeting that will most likely be open to those who are considered "outsiders". At one time, gospel meetings were usually held in tents, set up by the workers as they traveled; they are now most often held in rented rooms. Gospel meetings are held to attract new members, although the admitted members are usually the majority of the participants. Gospel meetings consist of periods of calm, followed by the congregation (often accompanied by piano) of selected hymns, and then sermons delivered by church workers. Gospel meetings are regularly scheduled for parts of the year in areas where the group is well established. They can also be detained when a worker believes there may be people in the area who will receive the church's message.

Sunday morning meeting

Participation in closed meetings is generally limited to members. It is usually held in the home of an elder, and consists of a cappella song of ordinary hymn, partaking of a communion emblem (a piece of bread and a cup of wine or grape juice), praying and sharing testimony by members in good standing.

Bible lessons

Participation in these closed meetings is generally limited to members, and is usually held in the home of an elder. Members are given a list of Bible verses or study topics for consideration during the week, for discussion at the next meeting. As the meeting progresses, each member shares thoughts on the scriptures or topics. Thoughts are shared by individual members in turn, and members are not involved in discussions during meetings. Bible study meetings include hymns and prayers.

Union meeting

This is a monthly meeting of several hearings, and follows the format of the Sunday morning meeting. Union meetings are not open to the public.

Custom meeting

Special meetings are annual meetings of members from a large area. Each is held as a private meeting, often in a rented hall. Special meetings last one day, and include sermons by local and visiting workers. The sermons are interspersed with prayer, song of praise, and testimony.

Convention

This annual event is attended by members from within a wider geographical area than for special meetings. The convention is held for several days, usually in rural areas on the property with facilities to handle housing, meals, and other necessities for those present. These services generally follow the format used for special meetings. The Convention is not open to the public, though outsiders often attend invitations. Although not now usual, members are at one time segregated by sex during the service.

Workers meeting

These meetings are not open to public or public membership. Participation and participation are limited to certain workers and members who are invited. The meeting may be an ordinary Bible study, or it may be used to disseminate instructions from senior workers or to issue decisions about controversial matters. They are held during the convention, or if necessary. These meetings include prayer, the period of testimony of each worker who wishes to share, and may include a statement by the senior workers present.

Organization

Members claim the church has no formal organization. Members do not participate in, and many do not realize, the church government. Although in the early years of the church, a headquarters was retained in Belfast, no official headquarters existed today and the church remained largely unrelated. Expenditures and funds collected are kept secret from membership and no accounting is publicly disclosed. Funds are handled through stewardship, trust, and cash transactions.

There is no material published by the church for outside circulation other than an invitation to open a gospel meeting. Printed material is published for distribution among members and includes sermon notes, convention records, biblical study lists, convention lists, and employment lists. Some members of the group saw the internal spread of the workers' letters as continuing the practice of the early Church and apostolic work of the original apostles.

Hierarchy

The Church is controlled by a small group of senior male supervisors who each have control over a particular geographical area. Under each senior supervisor is a male head worker who has supervision over a similar state, province or county, depending on the country. These head workers deal with two or two couples and field worker assignments for the area. Each worker pair is responsible for several local meetings with senior workers from both having authority over their junior. Local meetings are held in the homes of the elders who report to the workers. Correspondences such as reporting, finance, and instruction are often communicated according to the established hierarchy. Church administration and the annual process of assigning workers to fields are rarely discussed among members.

Hymnals

The first hymnal of the church, Go-Preacher Songbook , was compiled in 1909, and contains 125 hymns. The English hymn book currently in use is Hymns Old and New and was first published in 1913 with some subsequent editions and translations. It contains 412 hymns, many of which were written or adapted by workers and other members of the church and organized into "gospel" and "fellowship" hymns. The second, smaller Hymnal, also titled Hymns Old and New , consists of the first 170 songs found in the full songbook. Other versions of the hymn book contain words without musical notation and are used mainly by children and those who can not read music. Praise books in other languages, such as "Himnos" in Spanish, contain many songs translated from English and sung for the same song, as well as original non-English songs.

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Footnote

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Footnote

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References

Books

Journals, newspapers, magazines

Papers and thesis

Website

Source of the article : Wikipedia