CONCORDIA THEOLOGICAL MONTHLY

Ethical Individualism in Clement of Alexandria DAVID PAULSEN

Muentzer's Translation and Liturgical Use of Scripture JOYCE IRWIN

Do the Lutheran Symbolical Books Speak Where the Sacred Scriptures Are Silent? ARTHUR CARL PIEPKORN

Brief Studies

Homiletics

Book Review

Vol. XLill January Number 1

ARCHIVES BRIEF STUDIES

EDITORIAL NOTE: Around 1897 he began to feel that the re­ This brief study is 01?e of a series of articles on nunciation made by the "pilgrims" of the "eligious organizations and denominations in Faith Mission was not radical enough. He America. It was prepared by Arthur Carl Piep­ declared his independence of the Faith Mis­ korn, graduate professor 0/ systematic theology at Concordia Seminary, St. Louis, Mo. sion and together with a nucleus of his con­ This study will soon appear in the author's work, verts he began to branch out on his own. In Religious Bodies in the and Can­ 1900 the Faith Mission publicly disavowed ada. the independents, and in the following year CHRISTIAN FELLOWSHIP (PEOPLE ON it announced the formal dropping of Irvine's "THE WAY," DISCIPLES OF JESUS, name from the roster of its "pilgrims." 2 FRIENDS, "TWO-BY-Twos")1 About this time Edward Cooney gave up his secular work and associated himself with In 1886 Mr. John George Govan (1861 Irvine as a "tramp-preacher." 3 Cooney's to 1927) of Edinburgh, , founded the Faith Mission for the evangelization of strong personality and his flaming zeal soon spiritually neglected rural and out-of-the-way won him a place of leadership in the move­ &ottish communities. The workers of the ment, but differences between him and Irvine Faith Mission - known as "pilgrims" - led to Cooney's early withdrawaL4 went about in pairs, trusting in God for the of the new movement soon supply of their needs. Initially the "pilgrims" were all male, but in 1885 the Faith Mission 2 Irvine's family name is sometimes given incorrectly as Erwin. - The information about sent out the first pair of young women "pil­ the Faith Mission and Irvine's early connection grims." In 1892 the Faith Mission extended with it has kindly been provided in a letter to its work to . the present writer by Mr. John G. Eberstein, William Irvine, a Scotsman, became a Edinburgh, Scotland, a member of the Faith Mission since 1922, its president for some 20 member of the Faith Mission in 1895. After years, and the editor of its magazine for more a short period of service in Scotland he went than three decades. See also his article "Faith to work in Ireland. One of his most successful Mission" in Burton L. Goddard, ed., The En­ missions was at Menagh, County Tipperary. cyclopedia 0/ Modern Christian Missions: The Agencies (Camden, N. J.: Thomas Nelson and Sons, 1967), No. 523, p.279. On Govan see 1 The bulk of the information in this section derives from reports of a number of observers Isobel Rosie Govan, Spirit of Revival: Biography across the continent whose integrity the present of J. G. Govan, Founder of the Faith Mission writer has no reason to doubt, from a letter by (London: The Faith Mission and Marshall, a senior servant of the fellowship, and from a Morgan, and Scott, 1938). personal interview with two state overseers. (The 3 From him comes the much-resented name observers are not themselves members of the "Cooneyites" that nonmembers have often de­ fellowship, but their attitudes toward it range risively applied to members of the fellowship. from neutral to highly appreciative.) - The "Tramp-preacher" appears to have been Cooney's designation "The Way" reflects New Testament own designation for himself; the term has long usage (Acts 9:2; 18:25; 19:23; 22:4; 24:14, been used by outsiders for the missionaries of 22). Members of the fellowship frequently re­ the movement. fer to one another as "friends." They them­ 4 According to one unverifiable report, Coo­ selves hold that they stand in a succession of ney came to the United States, settled in the communities that goes back to apostolic times West, and began a rival movement. The cited and that they are merely perpetuating an un­ letter from Mr. Eberstein states that Cooney died broken tradition almost 2,000 years old. in Ireland in the mid-1960s. 36 BRIEF STUDIES 37 began to go into other English-speaking other than Christian, nor has it found legal lands, including the United States (1903) incorporation necessary. Because the earliest and (1904).5 The first annual "con_ Christians met in homes, it refuses to acquire ventions" (see below) in church property or real estate by purchase or were held in 1906. In 1911/1912 two mis­ in any other way. It issues no membership sionaries reportedly from America, Scots­ certificates or ministerial credentials. Most born James Jardine and German-born Otto distinctive of all is its refusal to publish Schmid, established their first group in Ger­ tracts, books of devotion, or other religious many at Lustnau-bei-Tiibingen in Wiirttem­ literature. It acknowledges the Bible (usually berg. Subsequently the movement has ex­ but not exclusively in the King James Ver­ tended its outreach into other countries. sion in English-speaking countries) as its The fellowship regards as superfluous only textbook, and the study and application many features that other religious move­ of the Bible receives prominent emphasis in ments have found inescapable and even use­ its program. To be effective, the movement ful. It sees no need for an identifying name holds, the communication of spiritual life must take place through the oral witness of 5 One of the nrst to emigrate to North Amer­ person to person and cannot take place ica was Irvine Weir. The identity of his nrst through printed matter or through mass com­ name with the family name of the organizer of munications media like radio. Its King James the movement has misled some into referring Version Bibles and its hymnals 6 it obtains to the organizer by the conflate name William Weir Irvine. Other early missionaries to North America were George W alker; James, Nicol, 6 Hymns Old and New, their current hymnal and W alter Jardine; William and John Hendy; in English-speaking co=unities, makes exten­ George and Ella Johnson, one of the fairly few sive use of songs and choruses, although married couples in the leadership of the move­ it contains a moderate number of classics out ment; Samuel Charlton; Anna Groves; and May of the British tradition of hymnody. About one­ Underwood (died 1968) . The fellowship's tenth of the 335 hymns in Hymns Old and New growth in Alberta is more or less typical of its are listed in the indices of the revised edition of spread in western Canada. It came to the pro­ John Julian, ed., A Dictionary of Hymnology vince between 1910 and 1914, grew slowly at (London: John Murray, 1915) . On the other hand, only 3 of the 118 hymns in the relatively first, expanded rapidly during the depression, sophisticated and deliberately ecumenical selec­ and by the mid-1940s had between 1,200 and tion in Luther Noss, ed., Christian Hymns 1,800 members in the province, with tllfee sum­ (Cleveland, Ohio: World Publishing Co., 1963), mer camps (William Edward Mann, Sect, Cult, are in Hymns Old and New - "Abide with and Church in Alberta [Toronto: University of Me," "Jesus, Thou Joy of Loving Hearts," and Toronto Press, 1955J, pp. 23, 30, 45, 56, 70, "0 God of Bethel." There is one explicitly 108-10, 116). The growth of the fellowship Trinitarian doxology, stanza 4 of No. 239, in Hawaii is also instructive. David Christie "Cease not to praise God for all he has done," (died 1969) and his wife Emily, nee Wilson, by "e. H. 1." Reportedly this hymn is in fre­ came to Hawaii in December 1923 and began quent use in the services of the fellowship. Of working on the island of Oahu the next month. the texts in Hymns Old and New many are by Attending ministers ( elders) now conduct ser­ adherents of the movement. Eighty-nine bear vices in homes on all four of the main islands. the names or initials of the authors. Most of the Although membership rosters are not main­ authors have contributed only one text identi­ tained, the number of active believers is esti­ fied with their names, but S. Jones is represented mated at between 150 and 200 (1970) , accord­ by 22, while Fanny Crosby and Frances Haver­ ing to a local leader who prefers to remain un­ gal have 6 apiece, Horatio Bonar 5, Isaac Watts named. See also John F. Mulholland, Hawaii's 3, and Ada R. Haberson, Gerhard Tersteegen, Religions (Rutland, Vermont: Charles E. Tut­ N. Norton, and A. A. Pollard 2 each. The tle Co., 1970), p.205; Mulholland calls the German version of the hymnal, Alte und neue fellowship "a church without a name." geistliche Lieder, has 195 hymns in alphabetical 38 BRIEF STUDIES from R. 1. Allan and Son, Glasgow. It also Members are generally reluctant to provide rejects catechetical indoctrination and agen­ information about the fellowship which cies of Christian education like the Sunday would come under the head of "communicat- school, although it stresses Bible-centered home training, family life, and child disci­ Their Doct'1es, 5th ed. (London: Central pline. It has shown considerable surrpss in Bible Truth Depot, n. d.). This pamphlet appears in an abridged form with editorial an­ holding its young peopleJ In North America notations under the same title as a chapter in the fellowship is racially integrated. William C. Ervine, ed., Heresies Exposed: A The fellowship sedulously shuns publicity.s Brief Critical Examination in the Light of the Holy Scriptures of Some of the Prevailing Here­ sies and False Teachings of Today, 4th ed., 33d sequence, without tunes or indications of au­ printing (Neptune, N. J.: Loizeaux Brothers, thorship. These hymns stress renunciation of 1964), pp. 73-78. Rule's strongly polemical the world, the bliss of the hereafter, and per­ evaluation, written from a conservative Dispen­ sonal religion generally. The current Swedish sationalist viewpoint, charges the adherents of version of the fellowship's hymnal, Gamla och the fellowship with teaching that "the lord nya Sangor, came out in 1957. Jesus Christ had sinful flesh in him that needed 7 The permanence of the local fellowships to be overcome"; that they have "no room for varies. In one case that the present writer was the precious atoning blood of Christ as the able to check personally, the Rev. Theodore ground of "; and that they ignore "the Dautenhahn of St. Louis, who in l'Xl8 was pas­ sovereign work of the in the souls

H f tor uf Church, Stewardson, Ill., reponeo of men ~.L rJe 'lJuu'rteyites or (VV-L 'Ieacberf it that time ;:he I'"ovement had made a COil· and Their pp. 18-2\, 'fits siderable number !cts in and arouHcL of the mc.vcm"" reject these c ~ un- ostown and ~. l. His SUCCe33Gr in. warranted tations. Otl ,eL discu==::Jns the pastorate of the Stewardson parish in 1967, of the fellowship include an anonymous and the Rev. George C. Williams, reported to the undated 12-page tract, A Cunning Cult (Coffey­ present writer that he had not been able to ville, Kans.: Gospel Tract Mission, n. d. (after find any trace of the movement in the area. (It 1951} ); William E. Paul, The "Two by Twos": is possible that the churches in question had Who Are They? What Do They Believe? (North mo~ed to nearby communities upon the death Platte, Nebr.: News and Truths, 1968) (18- or removal of the bi~hops.) On the other haEd, page tract); 2l 44-line article, "Die Namen-

~~._ ?rcsent wriL_ ~ ___ ~. _ )f !";flO Hsis' ~ losen," in - ~ ~ ."...., ;genberger, or..' T7' 1 en, ers," one at work in Denmark, the other in the SondergruL. ' religiose r· .' zigungen: United States, who were born into families on Ein Handbuch (Zurich: EVZ Verlag, 1969), "The\l1ay." The fellowship in Trenton, N. J., pp. 58-59; a 54-line article, "De kristna bro­ has been in existence at least since 1948. One de rna," in Bo R. Stahl, Bertil Persson, and Len­ of the churches in Appleton, Wis., goes back to nart Ejerfeldt, K.u.r, Sekter, Samfund: En stu­ dle period of . Of the three con­ die av religiosa miZloriteter i sverige (Stockholm: ventions in Wisconsin the one at Marion has Proprius Forlag, 1970), pp. 238-39; a 55-line been meeting at the same place for over 50 article, "Die Junger Jesu," in Kurt Hutten, ed., years, the one in Menomonie at the same place Seher - Grubler - Enthusiasten: Sekten und for over 30 years. religiose Sondergemeinschaften der Gegenwart, S The literature on the fellowship is very 6th ed. (Stuttgart: Quell·Verlag der Evange­ scanty and does not differentiate between the lischen Gesellschaft, 1960), pp. 441-42; a 41· original movement and the "Cooneyite" . line article, "Disciples of Jesus," at No. 0871 in One of the longest discussions known to this Johannes Griindler, Lexikon del' christlichen writer is an article by W. M. R[ule} , "The Kirchen und Sekten (Vienna, Austria: Herder, Cooneyites or Go-Preachers: A Warning," Our 1961), 1, 411-12; a 15-line item, "Cooney­ Hope, 30 (1923/1924), 426-36. It has been ites," in ]. Oswald Sanders and ]. Stafford reprinted under the same tide as a 16-page Wright, Some Modern Religions, 2d ed. (Lon. pamphlet (New York: Loizeaux Brothers, n. d.). don. Tyndale Press, 1956), p. 60, almost identi· Rule also published a very similar 24-page pam­ cal with the 15·line summary under the same phlet, The Cooneyites or "Go-Preachers" and heading in J. Oswald Sanders, Cults and Isms, BRIEF STUDIES 39 ing spiritual life" except to those that profess Its members profess no desire "to denounce to be bona fide seekers after association with and pull down others," but only "to uphold the movement. The inquiries of others about that which [they] believe in Christ." At the the beliefs and the history of the fellowship same time they relate the apostolic questions are likely to be met with the reply, "You'll - "How are men to call upon him in whom find it in the Bible." they have not believed? And how are they In general, the theological views of the to believe in him of whom they have never members of the fellowship conform broadly heard? And how are they to hear without a to most of the convictions and emphases of preacher? And how can men preach unless other unconfessional, evangelistic, Biblically they be sent?" 9 - wholly to the activity of oriented, perfectionist movements that origi­ the preachers of their fellowship. Their nated in the 19th century. An examination teaching about the church tends to be exclu­ of the texts in Hymns Old and New confirms sive, and often they appear reluctant to con­ this impression. cede that the Holy Spirit works through other Christian communities. At the same The fellowship's views on the Trinity are time they declare that God is the judge of those commonly held by conservative Chris­ His people, not they. His Word, they hold, tian groups. So are their positions on the is both the basis of His judgment and the deity and humanity of Christ and on the basis of their understanding of His will for atonement through His death on the cross, their life here and now. published statements of the movement's crit­ ics to the contrary notwithstanding. The fellowship rejects infant and practices only believer's baptism by immer­ Rebirth is seen as the indispensable condi­ sion in the name of the Father and of the tion of salvation. The new birth is the result Son and of the Holy Ghost. Converts who of faith in the Word of God as proclaimed have been baptized in another Christian com­ by a "servant" (short for "servant of God," munity are normally rebaptized. the technical designation for a preacher in the fellowship). There is a strong stress both The Lord's Supper ("breaking of bread") on God's grace and on holiness as the neces­ is observed every Sunday. Bread and unfer­ sary and deliberate choice of Christ's fol­ mented wine in a common cup are used and lowers. only believers may take part. The service is In its teaching on the last things the move­ understood as a memorial meal at which the ment is premillennial. communicants are to reflect on what Christ There is a strong in-group feeling in the has done for them and what they owe Him. fellowship. Mutual aid, even to the point of The individual's conscience determines for sharing possessions in time of need, plays an him if he may participate in war and military important part. service. In practice most members of the fel­ lowship accept noncombatant service. rev. ed. ( Grand Rapids, Mich. : Zondervan As part of their rejection of "worldliness" Publishing House, 1962), p. 166; an ll-line paragraph in Elmer T. Clark, The Small Sects the members of the fellowship wear no jew­ in America, rev. ed. (New York: Abingdon­ elry (except that a married person wears a Cokes bury Press, 1949), p. 184; and a 9-line wedding ring as a witness to the sacredness article by Theodore G. Tappert, "Cooneyites," in Lefferts A. Loetscher, ed., Twentieth Century of marriage) . The women wear simple, mod­ Encyclopedia of Religious Knowledge (Grand est dresses, use no makeup, and do not cut Rapids, Mich.: Baker Book House, 1955), 1, 298. 9 Rom. 10:14-15. 40 BRIEF STUDIES their hair.1o Possession of sets is or vacant store, until a nucleus of adherents generally discountenanced. has been won. Since the servants literally The movement commends the ideal of "live the life" that Christ commanded, going poverty on the basis of Luke 9:1-5; 10:1-9; out two by two with nothing in their hands and Matt. 10:5-42. While the ordinary mem­ or pockets, their unqualified commitment bers are free to pursue their respective secular tends to provide moral support for their callings, the preachers (who must have authority_ proved their ability to earn a living in an The discipline within the fellowship ap­ honorable occupation) are expected to devote pears to be very strict, and the servants enjoy their whole time and ability to the ministry, great prestige and authority. to take Christ's counsel of poverty literally, Communication within the fellowship is and to give up all their possessions and very good and makes extensive use of per­ property. sonal contacts and mail. From the beginning of the movement, the The membership is no longer as predomi­ preachers - or "gospel workers" - have nantly rural and smalltown as it was origi­ gone about in pairs,l1 two men or two nally or even as recently as a generation ago, women, persuaded that they are successors of and the fellowship is represented in all major the apostles and bearers of apostolic author­ cities.12 ity. They are normally unmarried and depend The preacher-missionaries are known as for their maintenance, housing, food, and "brother-workers" and "sister-workers" as other logistical support ( including telephone well as "servants of God." Newly appointed and transportation) on the members of the ministers are initially assigned to assist an fellowship. The movement's stress on the experienced in evangelistic work and command of Matt. 10: 7, "As ye go, preach" in ministering to assemblies of members. (KJV ) , is the basis for "Go-Preachers" as an The supervision of a "field" - generally a outsiders' designation for the movement's state or province - is in the hands of an missionaries. In the rare cases where a min­ "overseer" ("senior servant" or "elder ister subsequently marries, he usually re­ brother"). nounces his ministry. Each house-church is presided over by a Their normal procedure in former years, "local elder" or "bishop." (The average still followed in rural areas, is for a pair of membership of such a church is about 12; preachers to go into a community, enter the some churches are smaller, and a few have as home of someone "worthy," and state that they have come to preach the Gospel the 12 In late 1967 a district fellowship that authentic "Jesus way." Public school build­ covered the not too densely populated Snohom­ ings were at least at one time favored places ish County in the state of Washington reportedly had 14 house-churches; King County, of which for conducting meetings. In beginning work Seattle is a part, was said to have at least 50 in a new urban area, a team of workers will house-churches. Denver, Colo., reportedly had enter a neighborhood and live among the at that time about 24 house-churches, Greater residents for a few weeks while the team con­ Los Angeles 37, New Orleans only 1 (but several in upstate Louisiana). The 1966-1967 ducts evangelistic meetings in a rented hall roster of "servants" for Wisconsin lists 12 teams (24 servants) in that state. The 1968-1969 10 One of the local nicknames by which the roster of servants for New York, New Jersey, movement has sometimes been known is "Black and New England lists 18 teams (37 members) . Stockings." The 1967 roster of conventions lists 3 each in 11 Hence the name "Two-by-Twos" for the Wisconsin and North Dakota, and 2 each in movement. Minnesota and South Dakota. BRIEF STUDIES 41 many as 20 or, occasionally, even more members." At these conventions all matters members.) Wherever possible, it is in the pertaining to methods of work, doctrine, dis­ elder's home 13 that the members of the cipline of members, local elders, Lhe ministry, house-church meet on Sunday for the Lord's and similar issues are fully considered and Supper ("breaking of bread"), exhortation, settled. The "overseer" arranges definite fields testimonies, and prayers. During the week of labor for all ministers within the area. they normally meet once Of twice for Bible A state or province is t.l-:!e normal unit of study and prayer. All members are expected supervision. There are house-churches of the to be present at these services, unless pre­ fellowship in all 50 states and throughout vented by severe illness. Men and women Canada.14 The number of conventions in a alike may address the assembly on Bible state or province varies with the number of passages of their own choice, and their un­ members that the fellowship has. The "over­ derstanding and interpretation of the passage seers" in North America, acting in fellowship is received respectfully, When servants con­ with one another, exercise general supervi­ duct evangelistic meetings in a community, sion over the ministers and the membership the members of all the house-churches of the on this continent. Since the fellowship keeps area are expected to be present. These "gos_ no membership records, the total number of pel services" are usually held in a rented hall, active members is not determinable; conserv- lJ. store, or a srhnnJ hn;i,~;n.': C bserver ative estilnate - .L . ______.> North notes that, while the services Eppear bland, American mt 20,000 in hi::; cxperier.l\,A;; UJ.~ \"ull~.L(;5l1t..lVU~ n.,~emble and 40,000 (l971.) .15 cage{ and quiet expectancy a full quar­ ter of an hour before the scheduled time that BIBLIOGRAPHY the meeting is to begin. Hymns Old and New. Music edition. Glas­ The churches administered by a team of gow, Scotland: R.1. Allan and Son, 1951. preachers form a "field." Members of a num­ ber of "fields" meet at an "annual Christian convention" or camp meeting. The usual site 14 Within the space of a few months in for such a convention - which lasts from 1967-1968 the present writer received reports three to four days - is a large farm, with of missionaries of the movement currently at work in every region of the continental United tents pitched for the meeting, for meals, and States, as well as in British Columbia, Alaska, for sleeping. This is the high point of the the West Indies, and the Republic of China year's activities for the participants. Observ­ (Taiwan), and even behind the iron curtain in ers report that attendance at these conven­ Europe. Since then he has received reports of tions ranges from an estimated 500 to an active elements of the movement in Scandinavia, Africa, South America, the Pacific islands, Cey­ estimated 2,000 and involves, in the words lon, and among the United States armed forces of a senior servant, "practically 100 % of the overseas. 15 The present writer has not succeeded in 13 On the basis of these meetings, the mem­ determining if the rival movement reportedly bers of the fellowship sometimes refer to it as begun by Cooney has survived. Leaders of the "the Church in the House." The term "cell" to fellowship profess to have no knowledge of its; describe house-churches is explicitly repudiated. existence.