Introductory Notes by Lloyd Fortt,
October 16, 2008
I received the following transcript of Howard Mooney’s
presentation to an Elders’ meeting held in 1960.
In my day among the 2x2s I never heard anything about Elders’ meetings,
and certainly the common member
was never told what goes on in such meetings – so this transcript is very interesting to me.
From it, I now understand that Elders’ meetings are not held between Elders alone. They are called together and attended by Workers who then speak to a group of Elders as their overseers. And that causes me to wonder whether Elders can or ever do call their own Elders meetings where there are no Workers invited.
The Workers have always preached and encouraged the common members to believe that there is no organization within the 2x2 group – i.e., that it continues to exist “the same everywhere’ via the oversight of an ‘it’ they call ‘the’ holy spirit (purposely small case here, just as they write it themselves) And the Workers are fond of making it look like their continuance as a group is ‘a miracle’ of God, while all other churches stand in awe of it as if it is a “mystery.” And that in face of the fact that only in very recent years have other churches become aware that the 2x2 group exists. But we (common members) did know that Workers’ meetings took place at conventions, where Workers only gather – and we speculated (were never told) that between them they ironed out any problems in those Workers’ meetings. And if this Elders’ meeting is any indication of what actually goes on in those Workers’ meetings too, then it is easy to see the merely hidden power structure and controlling mechanism of the 2x2 fellowship where all power is in the hands of the leading Workers known internally as the “head Workers.”
And in that light, it would have been good to know what had occurred in and around Portland in 1960 among the group that could have caused this Elders’ meeting to be called. But unfortunately I have no such contextual information. But if any reader knows, I would love to receive such information.
However, I am pleased to go through this transcript in detail to examine any of the hidden power structure and controlling mechanism that it manifests. I will insert footnote numbers and write my comments as footnotes so that the continuity of the transcript is not broken up.
Elders
Howard Mooney, Portland. Oregon. - April 5, 1960.
It is quite possible that not too many of you have been in a meeting like this before. We arranged this gathering tonight, because we have found it helpful from time to time to gather the elders together and discuss with them the things that are of mutual interest to us. We hope that this gathering will be will be most profitable. One of the things we would like to accomplish, this evening, is to help you to realize how much we appreciate the place you are filling, as elders in this great fellowship. The older I grow in the work, the more I find myself thanking God for men like you. I am so thankful that God, in His perfect plan, did not leave out the elders. They take such a great load from our shoulders. In fact, it is hard for us to find words that express just how much this means to us. (1)
Paul's letter to Philemon has, along this line, meant a great deal to me.(2) This was written by Paul, a servant , to Philemon, an elder.(3) It also took in his beloved wife, Apphia.(4) The wives of elders can do much in helping their husbands fill the worthy place they have been called upon to fill. This is why we asked you wives to accompany your husbands here tonight. In this letter Paul referred to Philemon as a fellow laborer, verse 1:- a partner, verse 17: a brother, verse 20.(5) It is so hard for the religious world to comprehend a relationship like this existing.(6) They cannot begin to produce an association like this, between their ministry and deity.(7) This is a miracle found in God's true way. To us it is an increasing miracle; to those looking on, it is a deep mystery.
When you think of a fellow laborer, you could think of two oxen yoked together both serving the same master, both pulling the same load, both laboring for the interest of the same field. This is a wonderful picture of the relationship existing between Paul and Philemon. The work partner reminds us that this is also the Father's business. At the early age of 12, Jesus was very much concerned about His Father's business. They share their profit and loss together. Partners have the same interest in the same business. They go through the same ups and downs. Their existence today and their hope tomorrow, depends on upon that business. They are for that reason, both constrained to put their best into it. (8)
Another nice thought about partners, is that when one is away they know that the other is taking the same interest in the business as though they were there. This has often meant a great deal to me. We are often called away to help out with special meetings, conventions, etc. How comforting it is, at such times, to know that we have a partner watching over each little flock. Men who have the same deep concern for that flock as we have, Again, I say, it is hard to find words to express just how much this means to us.
Paul not only spoke of Philemon as a fellow laborer and a partner, he also spoke of him as a brother. This speaks of a closer relationship still, a personal feeling. Something deep-down inside that makes one care for you. I am very glad that this same relationship, this same care, still exists between God's servants and elders.
I look upon my privilege of being in the work, as the greatest privilege God could give to a man. You can look upon your privilege of being an elder, as a god-given privilege, too. Both these privileges, however, are accompanied by a great responsibility. When you turn to Acts 20:28, you realize a little better how great that responsibility is. This was part of Paul's last visit with the elders of Ephesus. This verse speaks of the "church of God, which He hath purchased with His Own Blood!"(9) A blood bought group of people, the most precious souls in the world. And to think that God has entrusted to us the great responsibility of feeding and caring for them! This is a wonderful privilege, with a tremendous responsibility.
A great deal is mentioned about the qualifications of a servant of God. You read of them in the scriptures , you hear them often mentioned in Gospel Meetings and other meetings.(10) There is also a great deal in the Bible mentioned about the qualifications of elders. We would encourage you to read, often, 1 Timothy 3. Also Titus1:5-9. Both these passages contain a list of qualities that every elder should possess. It is in Titus 1:5-7, where we are told that an elder and a bishop are the same. The word bishop, which means an overseer, is really the word that describes the position. They were also referred to as elders, though, because they were chosen from among the older ones. Paul told Timothy not to appoint a novice, 1 Timothy 3:6, lest he be lifted up with pride. If one who is new in the faith, was appointed to fill the place of a bishop, he might get the wrong idea. He might think that he is being given a high office and he could be lifted up with pride over it. To older ones, though it is just the opposite effect. It humbles them to the dust. They realize the seriousness of their calling. To think that God has actually entrusted to them the care of such a precious group! To an honest heart, this is very humbling. That is why the bishops were to be chosen from the elders, or the older ones.
Some time ago, one of our brothers gave us an acrostic to the word bishop. He mentioned that if a man is a good bishop, he will be a:
B - Brother I - Instructor S - Servant H - Helper O - Overseer P - Protector
A brother is one who can be easily approached. This is so vital. I do not know of anything more important than to be the one that others can feel free to come to for advice and encouragement. We feel so much the need of this quality as workers. Nothing would hurt me more than to know that someone was afraid to come to me with their problem.(11) This is one of the reasons that Jesus forbade His ministers to take a title.(12) Those titles belong to the Father and Christ, "Ye are brethren". You read of this in Matthew 23:8. Jesus knew that if these men began to take titles, it would automatically place them on a pedestal.(13) He was not sending them out as dignitaries. He was sending them out to be brethren. Men who could easily be approached. It is also important to be an "Instructor". One who is instructed in the Word and who is in a position to give Godly instruction to others.(14)
Then comes the thought of a "Servant". In God's way, we rule by serving. There is a definite order of God's plan and when this is followed, you need no organization. According to God's order, the church is subject to the bishop, the bishop is subject to the ministry, the ministry is subject to Christ, and Christ is subject to God. When that order is followed, you need no organization. I realize that that, as a worker, it is only through service that I can hope to command the respect of the bishop. It is only through your willingness to serve that you as a bishop, can hope to command the respect of the flock you are in charge of. Jesus said, "I am among you as He that serveth".(15)
The letter 'H' speaks of a helper. One who is ready, at all times, to lend a helping hand . 'O' stands for overseer. You might also think of overcomer. We cannot help others, unless we ourselves are overcomers. Last, but not least, there is the protector. The flock cannot protect themselves. One feels so responsible in this. We can't afford to lose any of these precious souls, over which the Holy Ghost has made us overseers. So, a bishop should be a brother, an instructor, a servant, a helper, an overseer and a protector.
We might also notice what Peter mentioned about the elders. You will find this in 1 Peter 5:1-4. Peter included himself, in these verses, among the elders. He was an older worker, upon whose shoulders the care and responsibility of many was resting. His main message was: "Neither as being lords over God's heritage, but by being ensamples to the flock". We could not hope to help God's people by lording over them. There may be times when one has to exercise their responsibility, but those times are rare and our main hope of helping others is by our ensample. It is so often true, the spiritual health of a little flock is determined by the health of the elder. There is so much more to do, beside giving out the hymns in a meeting. That is why we are so deeply grateful to God for the men who are proving to be real bishops, or elders. Notice the word 'ensamples'. There is a difference between an ensample and an example. An example is an original copy. An ensample is a duplicate copy of the original. In making blueprints, for an illustration, the architect draws out the original copy. This is the example. They might make 50 (prints) reprints of it, but they are called ensamples. They are copies of the original. In our fellowship we have only one perfect example, that is Christ. We uphold Him in all things. However, when we allow God to conform us to the image of Christ, then we become reprints of that original -- or ensamples. Like Paul was able to say in 1 Cor. 11:1, "Be ye followers of me, even as I am of Christ".(16)
There are a great many ways in which one can be an ensample to the flock. Peter spoke of one of them, in verse 2, of this 5th chapter : "Feed the flock of God". Each year we realize, more fully, that the shorter testimonies carry the most food. We are told, at a recent special meeting, that it takes 40 gallons of of maple sap to make 1 gallon of maple syrup. That represents a lot of boiling down. We might enjoy many things from the scriptures, during the week, but it takes a great deal of boiling down before it can be "real food" for others. Did you ever notice what is said of Asher, Genesis 49:20 "Out of Asher his bread shall be fat, and he shall yield royal dainties". Royal dainties are condensed. They are rich, and nourishing, and you enjoy every bit of them. I have known men, whose testimonies were like that, and you found yourself eagerly looking forward to hearing them each time.(17)
We can also be an ensample in prayer. Prayers play such a vital part in the meeting. I have been in some meetings where I felt that the prayers had been more of a detriment than a help. In other meetings, you feel that it was a period of prayer that made the meeting so helpful. Do you ever prepare a prayer in your heart before coming to the meeting? We would not think of standing up and giving our testimony without some forethought, would we? Why then should we attempt to pray without a little premeditation. This is scriptural. You read of those who prepared their hearts to seek the Lord God. 11 Chron. 19:3 "Pour out your heart before Him". Psalm 62:8 When you pray, do you pour out your heart .... or do you pour out whatever comes into your mind? I have found that when I take time to prepare in my heart something before the meeting, it is so much easier for me to pray in the meeting. I like to think of something special that I am desirous of, or thankful for. Something that I did not pray for in the last few meetings. To pray briefly, and originally, in a meeting is to pray helpfully. It saves us from the tendency of 'vain repetitions'.(18)
One thing I have learned from the prayers of Jesus, is that He always prayed specifically. He never prayed at random. You will notice this in Luke 10:21 also in John 11:41,42. No doubt Jesus had a multitude of things he could have thanked God for on each of these occasions. He didn't though. He prayed specifically for the thing relative to the occasion. This secret has been a great help to me, especially in my private praying. When we return thanks for the food, it should be for the food. When we pray for the meeting, it should be for the meeting. When we give thanks for the bread and wine, it should be for the bread and wine. I have known some who have missed the mark entirely by simply praying the same routine prayer for every occasion. I would like to learn to pray specifically, like Jesus did. If we, as workers and elders, learn to pray this way, we would be a wonderful ensample for the little flock to follow after.(19)
Another thing about prayer: There seems to be a common tendency for many to subdue their voices while praying in the meeting. There is another scriptural about that. So often the person praying can only be heard by the few nearest to them. Often the older folks have complained that the can only hear a small part of the prayers. That is too bad. Those old souls need encouragement and the stimulant of your prayers. If any thing, one should raise their voice while praying, at least loud enough so that all can easily hear and be edified and join in with a hearty "amen", too. This is another way in which we can be an ensample. Maybe we should mention something about the "amen" too. This is something we have been very reluctant about because the holiness of people have overdone it. In trying to unlike them as we can, we have sometimes transgressed the other way. To me there is something very helpful about a modest 'amen' after each prayer and testimony. One of the things we remember so well about our brother Jack Carroll, was the encouragement he gave us younger workers along that line. When we would be speaking in a meeting trembling and often stuttering, there was something about the 'amen' from that older man that would refresh the heart in us. I never want to forget what that meant to me. It is not easy for most of the Lord's people to pray and testify. An Audible 'amen', when they finish, will assure them that you have fully appreciated their effort and that you have been helped by what they said. If we are faithful in doing this, the others will be encouraged to follow and it will add a great deal to the helpfulness of the meeting.(20)
Some have asked about a problem they have in connection with praying for the bread and wine. Often this falls on the shoulders of one or two in the meeting. These emblems are something we should all be very thankful for, and we should all relish the privilege of taking our turn in expressing thanks. If there is a tendency in our flock for most to leave this up to one or two each Sunday, it would be very good to call on some of the others by name. It might be helpful to do this meeting after meeting, until a number have been called upon. It would help all to realize their responsibility along this line.(21)
There is the endless visiting that also goes with the responsibility of an elder. The flock needs so much visiting. The sick ones, the discouraged ones, the careless ones. They could easily lose out if we did not keep in touch with them. Probably we fail along this line more than any other. We realize that the elder cannot keep up with all the visiting. Others in the flock should share the task. It is up to the elder though, to see to it that someone does make the necessary visits when those visits are needed. A little personal interest like that, between meetings, often goes a long way towards encouraging those who may be weary. We can't afford to lose any of them. They are too precious.(22)
In closing, I would like to mention something about the neighbors. I have become very neighbor-conscious. We want every little meeting to be a light in the community, not an aggravation. The way in which the cars are parked, the way in which the children conduct themselves after the meetings, avoiding any undue excitement. We cannot be too careful about these things. We wouldn't want anything, in connection with the meetings, to irritate or distress the neighbors in any way. Like the golden candlestick, giving forth its light, each little group of God's people should add a golden glow to the community.(23)
FOOTNOTES
(1.) Right away it is shown that Elders’ meetings are not a regular feature of the 2x2 sect. And that causes me to wonder what the Workers wanted to say to Elders that they did not want the general membership to hear. And I doubt that they would object to the general membership hearing of the Workers’ appreciation for the Elders – that bit therefore looks more like a butter-up of the Elders before something less complimentary that they would not want the general members to have knowledge of.
(2.) Since the book of Philemon is a single chapter and forms the text of this Worker’s address, I will present the entire book here from the Net Bible translation as Appendix A. I have chosen the Net Bible translation because it is in modern English, is a “free license” Bible (completely quotable legally) is based upon older manuscripts than the KJV and it is the only version of Scripture that I know of that includes the translators’ notes.
(3.) The text of Philemon does not identify Philemon as an “elder.” This appears to be an attempt by the Worker to cause the Elders to see this book of Scripture as ‘only pertaining to Elders.’ And this is what the Workers also do with certain Scriptures that they view as ‘only pertaining to Workers.’
(4.) The text of Philemon does not identify Apphia as Philemon’s “beloved wife.” But the Worker’s very next sentence makes the Worker’s purpose clear in adding that speculation to Scripture – the Worker clearly wanted to butter up the attending Elders’ wives.
(5.) It is usually easy to follow a Worker’s train of thought through lead-in words, but here in this transcript I would have started a new paragraph because we have just got through the butter up of Elders and their wives and suddenly we are looking at a table of contents for the rest of the Worker’s sermon – then in the next sentence, out of the blue, we have a very hard to fathom switch to reference to other churches (of the denominational breed).
(6.) In 2x2 language “the religious world” refers to ALL non-2x2 churches. Workers love to put awe of 2x2ism into the mouths of members of other churches. But until the last decade, few other churches were even aware of the existence of 2x2ism – so the Worker doing this speech in 1960 was clearly speculating at the very best – but probably knew that it was his own ‘little white lies’ aimed at buttering up the Elders and their wives all over again – teaching them to feel above their non-2x2 neighbors. By the way, the fact that common members were not invited or even represented in this Elders’ meeting would likewise teach the Elders and their wives to feel above the common 2x2 members. In light of this Elders’ meeting, it is no mystery that in Alberta in 1999 Workers were coercing Elders into supporting unjustified excommunications via threats that if they failed to support the Workers decisions without question they would lose the meeting from their homes – i.e., they would cease to be ‘special’ even if they themselves were not excommunicated. In fact after Willis Propp secretly registered the 2x2s in Alberta and got caught at it by members, Willis Propp stated in court that he removed a meeting from an Elders home “because he (Willis Propp) was not welcome (anymore) in that Elders home.” So, here in this transcript I am beginning to understand the process used by Workers to teach the leadership-tear just below Workerhood to bow to the Workers in all matters. I would not be surprised to learn that in 1960 an Elder crossed with at least one Worker and this meeting was called to cut off any spread of such independence among the other Elders – but this is only an educated speculation (a mere experienced guess) and will remain so unless someone from Oregon can confirm it.
(7.) This is a rarity – i.e., a very clear teaching from a Worker that out of all “ministers,” (“the religious world”) only 2x2 Workers have direct contact with “deity” (God) This is not an uncommon teaching from Workers – it is just rare that Workers ever make that teaching this clear. And let me add, if any preacher you are listening to claims such direct contact with God, please let it be a red flag to you – because according to Scripture God finished speaking to men through men with Jesus 2000 years ago. And Jesus sent the Holy Spirit to guide all believers into all truth after Jesus ascended. Keep in mind that the 2x2s do not believe in the personhood or Godhood of the Holy Spirit (they do not believe that Jesus is God either), so when their Workers claim direct contact with God, they mean direct contact with the Father. For example, William Irvine (the founder of 2x2ism) started off cracking open his Bible wherever it opened and sticking his finger blindly down on the open page ‘to get’ his ‘messages’ ‘directly from God.’ And this practice was taught to me from the preaching platform long before I learned anything about William Irvine and his founding role.
(8.) Because Elders in the 2x2 group do no preaching or teaching (that is exclusively the job of the Workers), this “partnership” between the Workers and Elders seems meaningless. However, in recent years it has come to light that Workers depend upon Elders to bank the Workers’ money in the Elder’s own name, invest the Workers’ money and cash any checks the Workers may receive -- and report to the Workers any concerns the Elders have regarding any common member under the Elder’s authority. So, the “partnership” is not only quite meaningful in the power structure, it becomes quite clear why this Worker draws the parallel of it to “business.” In fact the Elders do take care of the “business” end of the 2x2 group – and members formerly were not told anything about any of the “business” end of the 2x2 ‘church.’ In fact the common member was ‘moved’ to contribute money (as they could afford) to the “poor, homeless, stranger preachers for the gospel’s sake.” (their ‘ecclesiastical’ title of choice)
(9.) Notice how blindly this Worker clouds one of the strongest texts of Scripture that reveals that Jesus is God – i.e., “the church of God, which He hath purchased with His Own Blood!" When you know that 2x2s believe that only the Father is God, you might wonder how the Father shed “His own blood?” One of the leading Workers put it this way, “My hope of salvation is the blood of Christ. But I would like to explain to you what it means. Without the New Testament ministry (read 2x2 Workers) you don’t have the blood of Christ which includes the church in the home. The forgiveness of sin is a fringe benefit.” (L S, 1981) And as a result of this type of blind teaching, often the common blind member hears “blood-bought people” as ‘Worker-bought people.’
(10.) Watch this now – the Worker gives very vague reference to the “qualifications” of “a servant of God “ (a Worker). These qualifications are said to be easily found in Scripture and often taught in gospel meetings – try finding a list of qualifications for “a servant of God” or “Worker” in Scripture – and I can tell you that seldom are these qualifications ever clearly taught in their ‘gospel meetings.’ Now, in this light consider the POWER exercised over the Elders in this meeting by recommending that they “often” read “1 Timothy 3” and “Titus1:5-9.” To show you what I see of the power exercised by this Worker, I’ll quote Titus 1:5-7 right here for you – notice that while you won’t find “Worker” anywhere in the Bible (meaning ‘modern day apostle’) you will quickly see “Elder” in this Worker’s recommended text.
Titus 1:5-9 (Net Bible) “The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 1:6 An elder must be blameless,6 the husband of one wife,7 with faithful children8 who cannot be charged with dissipation or rebellion. 1:7 For the overseer9 must be blameless as one entrusted with God’s work,10 not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 1:9 He must hold firmly to the faithful message as it has been taught,11 so that he will be able to give exhortation in such healthy teaching12 and correct those who speak against it.”
Now, why do you suppose that some 2x2 Elders have even beaten their children (even babies in some cases) for being the least bit noisy in meeting after being ordered to be quiet? – You got it – because those ‘disobedient’ children were “rebelling” and ruining the Elder’s qualifications. However, try to pin that ‘biblical’ equivalent upon a Worker when you can’t even find “Worker” in Scripture, let alone any “qualifications” for “a servant of God.” But get this discrepancy now, in the 2x2 group “head Worker” is equivalent to “Overseer,” yet they are not husbands of one wife with faithful children – they are unmarried men (only)!!! And many of them have been far from “blameless.” Some of them have been ‘secret’ alcoholics – I’ll let the knowledgeable reader fill in for him/her self the lack of the rest of the “qualifications” listed for “overseer” in Titus 1:5:9. (how on earth does a homeless “Overseer” be “hospitable?)
(11.) Howard Mooney may have been the only approachable Worker the 2x2s have ever had – but then he may have been just saying and not doing like those I knew. Every time one approached one of them, especially with a question, they would do everything EXCEPT answer the question. In fact if one insisted upon getting an answer to the question most of them I knew got abusive – but still would not answer the question. And I heard those Workers saying how approachable they were too.
(12.) “Jesus forbade His ministers to take a title”??? I guess that is why Irvine adopted the Faith Mission preacher title of “Worker” for his clergy. Worker cannot be found in the Bible – so they don’t take a title, now do they?
(13.) Oh boy, I always ‘loved’ this one – Workers are on the highest self-built pedestal this earth ever had – witness this quotation of what Mr. Mooney had said already, “I look upon my privilege of being in the work, as the greatest privilege God could give to a man.” Jesus instructed the Apostles to go into all the earth preaching the gospel. But the Workers have a different calling they term, “the Work.” And it is a most unusual work indeed – it has no work in it – just power over those who believe they are as they claim, “God’s Servants” who are the only “ministers” on earth who have a “relationship” directly with God the Father. And some of the Workers have even called themselves “Jesus come in the flesh,” “The Word made flesh,” “The Sewer (of the seed)” etc. – all titles that belong to Jesus Christ. And from their lofty pedestal they condemn every other non-2x2 believer to hell and even some of their own ‘slaves’ at times. And they have the arrogance to ridicule the ministers of all other churches for being called such as “Reverend,” “Pastor” etc.
(14.) Workers from William Irvine down ridicule and condemn(ed) “instruction in the Word.” William Irvine said that all religious training is “an abomination.” Yet they, without any Bible training, regularly portray themselves as the only ministers to be “instructed in the Word.” And the standard “Godly instruction to others” from Workers – their panacea for everything under the sun, including marital problems -- has been “pray more and get to more meetings.” Most of their followers that have one year of “service” behind them know what the Workers’ “Godly instruction” will be before they even ask for a Worker’s advice.
(15.) Yes indeed, “In God’s way we rule by serving.” Then in the next sentence we tear that idea to shreds with a reverse order that is said to be “God’s order.” And this reverse order is the rulers (Workers) being SERVED by both the “bishops” elders” and the “church.” These ‘rulers’ see their only “service” towards Jesus, who is ONLY an “example preacher the Workers’ pattern and not God, and this different Jesus has service to do for God, who is ONLY the Father. But the Workers don’t have to worry any – because everything they need to sustain their own lives is provided to them free of charge by the SERVICE of the “bishops” and the “church” below their rank. I never could find this “god’s order” anywhere in the Bible.
(16.) Here we can witness a Worker in the act of teaching a private language. Specifically, Mr. Mooney draws a distinction between the word “ensample” and the word “example.” A simple look in a common English dictionary will reveal than Mr. Mooney is using the fallacy of logic known as “drawing a distinction where there is no difference.” And seeing as we are looking at “example” and Mr. Mooney states that they have only one perfect example, please notice the difference – Jesus died on a cross; Mr. Mooney will die in comfort – Jesus healed the sick and raised from the dead; Mr. Mooney does neither – Jesus was rejected by His own; Mr. Mooney is ‘cock-of-the-walk’ to his own --- you get the ‘pattern’ (pun intended).
(17.) Isn’t this interesting – the common 2x2 member is encouraged to work hard to gain a “testimony” to give twice during each week – then Mr. Mooney trashes any lengthy “testimony” – not to the testifier – to the Elders. So, the good Elder goes back to his “flock” and ‘encourages’ the hard working members to work harder to “condense” their hard work into a “royal dainty” or it will not be “food” for anyone. And the hard working member goes home wondering if he has done enough work yet – year after stinking tear until he collapses. Now, bear in mind, Mr. Mooney has no work to do at all, and he usually has a half hour to and hour to get that ‘work’ out of his mouth.
(18.) The Bible condemns praying to be heard of men, but Mr. Mooney encourages “prior preparation” for ‘better’ prayer in meetings – before men. And that lays upon the Elder a similar task to ‘encourage’ the common member to do as much work again to prepare for prayer before men as they do to prepare “testimonies” before men. But Mr. Mooney has nothing whatever else to do on any day of the week, save eat the members’ food, sleep in the members’ bed, spend the members’ money, drive the members’ cars, travel the globe and prepare to ‘preach’ in a handful of meetings each year.
(19.) I used to hear Mr. Mooney’s prayers at conventions – every time I did, they sounded alike, just like everyone else’ – poor guy never did learn his own lesson given in this Elders’ meeting. What a shame.
(20.) Mr. Mooney was the ‘prayer critic of the century in this Elders’ meeting – amen. But those holiness people now, amen, they have completely overdone it amen and we sure wouldn’t want to copy THEM amen especially while preparing ahead of time to pray before men amen – please, pardon my facetiousness – it has been a long time since I have heard such teachings, but they still make me sick to my stomach. Prayer is ones communication with God and in my opinion is like talking to your Father, who certainly is not examining everything you say to see that it fits the ‘ Mooney pattern’ before He will hear you.
(21.) So the Elder goes back to his flock and he knows that Lloyd has never given thanks for the bread in his meeting yet, so he centers Lloyd out right in front of everyone else in a surprise attack and Lloyd doesn’t want to be in any more meetings out of embarrassment – wonderful advice. IF one felt thankful to God for the bread, he/she would not need to be centered out by the Elder to get him/her to give thanks to God, and IF one did not feel thankful to God for the bread, what business is this to force such a one to be a hypocrite and/or offend the Elder (and everyone else in the meeting).
(22.) Right on – lay the Workers visiting duties heavily upon the Elders’ shoulders so the Workers don’t even need to do that duty. Then those ‘poor overworked Workers’ with nothing to do could just sleep in the Members’ beds eat the members’ food, polish their shoes and maybe spend some time to prepare to preach too.
(23.) Yes – “in closing” – absolutely – don’t do ANYTHING strange that might get noticed by the neighbors who might call the cops if your kids are to boisterous – and then the cops would know that our “little church” exists. “Be a golden candlestick” with no lighted candle in it – or if it is lit, stuff it under a bushel “in the community.” OR perhaps, ‘You people are just too strange to be normal in the community, so keep out of sight of your neighbors.’ ARRUGH!!!
(24.) Appendix A
Philemon 1
Salutation
1:1 From Paul,1 a prisoner of Christ Jesus,2 and Timothy our3 brother, to Philemon, our dear friend4 and colaborer,
1:2 to Apphia5 our sister,6 to Archippus our7 fellow soldier, and to the church that meets in your house. 1:3 Grace and peace to you8 from God our Father and the Lord Jesus Christ!
Thanks for Philemon’s Love and Faith
1:4 I always thank my God9 as I remember you in my prayers,10 1:5 because I hear11 of your faith in the Lord Jesus and your love12 for all the saints.13 1:6 I pray14 that the faith you share with us may deepen your understanding of every blessing15 that belongs to you16 in Christ.17 1:7 I18 have had great joy and encouragement because19 of your love, for the hearts20 of the saints have been refreshed through you, brother.
Paul’s Request for Onesimus
1:8 So, although I have quite a lot of confidence in Christ and could command you to do what is proper, 1:9 I would rather appeal21 to you on the basis of love – I, Paul, an old man22 and even now a prisoner for the sake of Christ Jesus23 – 1:10 I am appealing24 to you concerning my child, whose spiritual father I have become25 during my imprisonment,26 that is, Onesimus, 1:11 who was formerly useless to you, but is now useful to you27 and me. 1:12 I have sent28 him (who is my very heart)29 back to you. 1:13 I wanted to keep him so that he could serve me in your place30 during31 my imprisonment for the sake of the gospel.32 1:14 However,33 without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness. 1:15 For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally,34 1:16 no longer as a slave,35 but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking36 and in the Lord. 1:17 Therefore if you regard me as a partner, accept him as you would me. 1:18 Now if he has defrauded you of anything or owes you anything, charge what he owes37 to me. 1:19 I, Paul, have written38 this letter39 with my own hand:40 I will repay it. I could also mention that you owe41 me your very self. 1:20 Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ.42 1:21 Since I was confident that you would obey, I wrote to you, because I knew that you would do even more than43 what I am asking you to do. 1:22 At the same time also, prepare a place for me to stay, for I hope that through your prayers I will be given back to you.
Concluding Greetings
1:23 Epaphras,44 my fellow prisoner in Christ Jesus, greets you. 1:24 Mark, Aristarchus,45 Demas46 and Luke, my colaborers, greet you too. 1:25 May the grace of the Lord Jesus Christ be47 with your spirit.48
Translators’ notes for Philemon
1tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).
3tn “our” is not present in the Greek text, but was supplied to bring out the sense in English.
4tn Grk “dear.” The adjective is functioning as a substantive; i.e., “dear one” or “dear friend.”
5sn Apphia is thought to be the wife of Philemon.
6tc Most witnesses (D2 Ψ Ï) here read τῇ ἀγαπητῇ (th agaphth, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881 pc), have ἀδελφῇ (adelfh, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.
7tn Though the term “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.
8tn Grk “Grace to you and peace.”
9sn I always thank my God. An offer of thanksgiving (εὐχαριστῶ, eucaristw) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.
10tn Grk “making remembrance (or “mention”) of you in my prayers.”
11tn The Greek present participle ἀκούων (akouwn, “hearing”) is an adverbial participle of cause relating to εὐχαριστῶ (eucaristw, “I give thanks”).
12sn Your faith in the Lord Jesus and your love for all the saints. In accord with Paul, John also advocates this combination of “faith in Christ and love for the saints.” The believers’ invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded (1 John 3:23). Although Paul’s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author’s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.
13tn The Greek is somewhat awkward here. It appears as though the text reads “…the love and faith which you have for the Lord Jesus and for all the saints.” In other Pauline letters the emphasis seems to be “faith in Christ Jesus and love for all of the saints.” Some ancient mss have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4, “your faith in Christ Jesus, and of the love which you have to all the saints.”
14tn The term ὅπως ({opw") refers back to the idea of prayer (μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, mneian sou poioumeno" epi twn proseucwn mou) in 1:4. See BDAG 718 s.v. 2.b; P. T. O’Brien, Colossians, Philemon (WBC), 279. The indicative “I pray that” was supplied in the English in order to make this connection clear.
15tn Grk “everything good.”
16tc ‡ ὑμῖν (Jumin, “you”) is found in many valuable witnesses (Ì61 א F G P 0278 33 1739 1881 al sy co). The witnesses for ἡμῖν (Jhmin, “us”) are not as strong (A C D Ψ 048vid Ï), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of ἡμῖν. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred.
17tn Grk “that the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.” There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of ἡ κοινωνία τῆς πίστεως σου (Jh koinwnia th" pistew" sou, “the fellowship of your faith”)? Several suggestions are noted: (a) taking κοινωνία as a reference to “monetary support” and τῆς πίστεως as a genitive of source, the phrase could refer to Philemon’s financial giving which he has done according to his faith; (b) taking κοινωνία as a reference to “sharing” or “communicating” and the genitive τῆς πίστεως as an objective genitive, then the meaning would be “sharing the faith” as a reference to evangelistic activity; (c) taking κοινωνία in a distributive sense referring to fellowship with other believers, and τῆς πίστεως as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking κοινωνία as a reference to “participation” and the genitive τῆς πίστεως as a reference to the thing participated in, the meaning would then be Philemon’s “participation in the faith”; (2) what is the meaning of ἐνεργής (energh"; Does it mean “active” or “effective”?) and ἐπιγνώσει (epignwsei; Does it refer to simply understanding? Or “experiencing” as well?); (3) what is the meaning of the phrase παντὸς ἀγαθοῦ (panto" agaqou)? and (4) what is the force of εἰς Χριστόν (ei" Criston)? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the γάρ [gar] in v. 7), it seems that his concern in v. 6 is on Philemon’s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase ἡ κοινωνία τῆς πίστεως σου is taken to refer to fellowship with other believers; (2) ἐνεργής is taken to mean “effective” (i.e., more effective) and ἐπιγνώσει involves both understanding and experience; (3) the phrase παντὸς ἀγαθοῦ refers to every spiritual blessing and (4) εἰς Χριστόν carries a locative idea meaning “in Christ.” The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.
18tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.
19tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”
20tn The word translated “hearts” here is σπλάγχνα (splancna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).
21tn Or “encourage.”
22tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.
23tn Grk “a prisoner of Christ Jesus.”
24tn Or “I am encouraging…”
25tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.
26sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.
27tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*,c F G 33 104 pc), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including א2 A C D 0278 1739 1881 Ï it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA27 places the καί in brackets, indicating some doubts as to its authenticity.
28tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splancna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text here, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some important witnesses (א* A F G 33 pc) lack the verb, and that its location floats in the various constructions that have it, suggest that the original text did not have προσλαβοῦ.
tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.
29tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”
30tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.
31tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.
32tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”
33tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.
34sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.
35tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.
36tn Grk “in the flesh.”
37tn Grk “charge it to me.”
38tn Grk “I wrote” Here ἔγραψα (egraya) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.
39tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.
40sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.
41sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.
42sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.
43tn Grk “that you would even go beyond.”
44sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Phil 2:25 (see also Phil 4:18). He is also mentioned in Col 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς).
45sn Aristarchus accompanied Paul on his collection-journey when Paul left for Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Col 4:10.
46sn Demas is most likely the same individual mentioned by the Apostle Paul in 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.
47tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”
48tc Most witnesses, including several excellent ones (א C D1 Ψ 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, several good witnesses (Ì87 A D* 048vid 6 33 81 1739* 1881 sa) lack the ἀμήν, rendering the omission the preferred reading.
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