Through the Desert in a Cult With No Name by Ken Armstrong

8/19/2019 Through the Desert in a Cult With No Name by Ken Armstrong

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ith apologies to the band America for the play on theirlyrics (“A Horse With No Name,”released in 1972), the membersof the cult with no name go

through a spiritual desert, alone and desolate,even in large groups. They are afraid to speak

up, for fear of appearing to question thelessons their leaders teach them. They worryabout being seen spending time withoutsiders, especially members of “denominational churches.” These poor,lonely souls are afraid of being shunned orexcommunicated—cut off from friends andfamily—and condemned, or so they are told,to eternal damnation.

Some have found their way out of cultbondage, often with deep scars and broken

relationships left in the wake. A number havewritten books and pamphlets in a passionate,almost desperate attempt to tell the worldthat any resemblance between the teachings of the cult with no name and biblical truth ispurely superficial.

Anonymity and Ambiguity

Like many cults, members of the cult with no name appear innocent enough at first, onlygradually showing their true colors to new followers as their lives become inextricablyinvested in the teachings of their leaders. Unlike most cults, however, this one has a

Through the Desert in aCult with No

Name…

WThey went through the desert in a cult with no name…for in this desert, you can’t remember your name.… By Ken Armstrong

s e e f i n a l p

a g e f o r r e

s p o n s e s

6 THE PLAIN TRUTH


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SEPTEMBER/OCTOBER 2009 7

chameleon nature, blending into their surroundings with a well-honed skill which makesthem wickedly difficult to recognize.

The leaders are called “Workers.” They give up their material possessions to take up “thework.” They usually appear initially to be itinerant evangelists, or merely simple, homelesspeople with a religious message to share. Their followers typically live ordinary lives, dressplainly, keep to themselves and are easy to mistake for members of some of the morelegalistic mainstream religious denominations. All of this is very deliberate, and has been

carefully, methodically cultivated over more than a century, to protect the Workers fromthe kind of scrutiny that comes with recognition and a cult identity.

But, what appears to be simplicity and devotion to religious teachings is, in fact, an iron-fisted system of domination, subjugation and abuse, with just enough Bible thrown in togive it an “old-time religion” flavor, which may seem to legitimize their authoritariandoctrine. And though the cult with no name hasn’t yet hit the headlines with a majormeltdown, it’s probably just a matter of time.

Workers, in fact, wield a type of mind control and personal domination reminiscent of Jim Jones, who in 1978 killed himself and 913 of his Peoples’Temple followers in Guyana with poisoned punch, or of David Koresh, who burned to death with some 75 members

in his Branch Davidian compound in Texas in 1993.Still, the cult with no name remains so stealthy, so hard to

detect, that it would be of little concern to the average

To former followers, and to those who have encounteredthe group, they are known by a variety of nicknames—the 2X2s (two-by-twos), Cooneyites, Irvinites, Dippers,

Carrollites, Go-Preachers, The Tramps and many others. As we’ll see, those names have roots in the culture anddoctrine of the cult. Yet even knowing these names is of little help because the Workers and their followers have

been carefully taught to deny any such name.

So carefully cultivatedis their anonymity thatthe group actuallydoesn’t identify itself

with any name.


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person, but for one alarming fact:If some published statistics are ac-curate, there are perhaps 400,000

group members around the worldtoday. They live and operate pri-marily in rural or low-incomeareas, but have also become estab-lished in middle-class and urbansettings.

If the numbers are true, chancesare very good that some who payallegiance to the cult with no namemay live or work near you.

So carefully cultivated is theiranonymity that the group actuallydoesn’t identify itself with any

name. In some places, they havemet legal requirements by register-ing an organizational name withgovernment entities; however,knowing those names would do aperson little good, as the Workersassiduously avoid using them.

To former followers, and to thosewho have encountered the group,they are known by a variety of nicknames—the 2X2s (two-by-twos), Cooneyites, Irvinites, Dip-pers, Carrollites, Go-Preachers, the

Tramps and many others. As we’llsee, those names have roots in

the culture anddoctrine of thecult. Yet even

knowing thesenames is of lit-tle help because the Workers andtheir followers have been careful-ly taught to deny any such name.

For simplicity, then, we’ll justrefer to the cult with no name as“the No-Names.”

It is the very anonymity andsimplicity of the No-Names andtheir followers that enables thegroup to grow largely undetected,like termites in the woodwork of

a home, noticed only when thedamage becomes too costly to ig-nore.

Cooney and Irvine: A Cult Is Born

In the late nineteenth century, theAge of Enlightenment had drawnto a close in Western Europe andNorth America. The Industrial Agewas in full bloom, and with it therapid growth of cities and the de-cline in status of small farms. Ashas been the case over and over

again, economic upheaval left aclass of people disenfranchised and

ripe for a new messagewhich would give themsome sense of hope andself-esteem.

A new century was aboutto dawn when WilliamIrvine’s strange theologyled him (in 1897) to partways with the Faith Mis-sion in Northern Ireland.Irvine, joined by Edward

Cooney, took only a smallband of followers as theybegan to preach a doctrineof strict legalism, fear andreligious intimidation.

Irvine claimed that thetrue church must be asmall group, based on adistorted interpretationof Matthew 7:14 (“…straitis the gate, and narrow isthe way, which leadeth

unto life, and few there be thatfind it,” KJV).

Claiming to be the only truechurch, Irvine and Cooney taughta strange, allegorical approach tothe Bible which allowed them tomake anything they wanted of it.The two began an approach to in-terpretation of Scripture whichcontinues among the No-Names tothis day, applying entirely new def-initions to familiar words, ignoring

context or translation, thereby al-lowing them to use the Bible tosupport a religion created out of whole cloth by its founders. For ex-ample, “leaders” and “authority”in Hebrews 13:17 refer to Workers;therefore, they teach, this is proof one must obey the Workers with-out question.

Part of the success of Irvine’snew religion can be attributed tothe demonizing of those whodressed well, obtained an educa-

tion or held any profession or sta-tus. Such people, Irvine taught,were doomed to hell, while thosewho dressed plainly were heaven’saristocracy. Christians who refusedto follow the teachings of Irvineand Cooney were called “Baby-lon,” making it easy for the two toteach in their “gospel message”rants that Christians at large werethe “great whore” of Scripture, andthat only their own devoted fol-

8 THE PLAIN TRUTH

Like many cults, members of the cult with noname appear innocent enough at first, onlygradually showing their true colors to new

followers as their lives become inextricablyinvested in the teachings of their leaders.

Left to right: William Gill (overseer of Britain),William Irvine and George Walker (overseer ofeastern North America), early Workers.

Unlike most cults, however,this one has a chameleonnature, blending into theirsurroundings with a well-honed skill which makes

them wickedly difficultto recognize.


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lowers were adherents of “Jesus’ way.”

In the early part of the twentiethcentury, these teachings caught onthroughout the British Isles, wherethey attracted masses of peoplewho had failed to share in thewealth of the era of factories andurbanization.

As is true with many cult leaders,

Irvine gained his early followingamong people who lacked the edu-cational background to criticallyevaluate his odd new religion, andhe built excitement among his fol-lowers by teaching that Jesus wasabout to return, and that his fol-lowers were the 144,000 “rem-nant” spoken of in Revelation.

Irvine’s strict doctrinal teachingand insistence on dressing like

tramps eventually became his ownundoing. Though he continued tohave followers, he was excommu-nicated from his own cult, as wasCooney, even as the cult began toexpand its efforts to send Workers,two-by-two, into all the world.Though Irvine continued to traveland teach—spending his last years

in Palestine awaiting the fulfill-ment of his prophetic vision—thegroup he founded began to system-atically write a revised history thatfailed to make mention of Irvineand Cooney.

William Irvine died in Jerusalemin 1947. While the vast majority of the movement he started had“shunned” him, a loyal core of hisfollowers continued to revere him.

More Power to the Workers

As they distanced themselves fromthe names of Irvine and Cooney,the group also became aware thatWorkers were not unanimous onpoints of doctrine. So it was thatGeorge Walker, William Carrolland Jack Carroll allowed a cultureshift.

The emphasis on doctrinal unitydemanded by Irvine went away. Aslong as Workers continued to insiston blind devotion to their teach-ings as the one true way, it wasn’t

important if they actually under-stood or taught a pure doctrinalmessage.

In the early years of the 20thcentury, Workers in Europe andNorth America, mixing with hobosand itinerant workers through

times of war and de-pression, established themselvesmostly in rural areas, where theylived off of the gifts of others asthey attracted new adherents. Al-though the Workers rarely hadmuch education, they were armedwith a regimen of lessons that werelittle more than slogans basedon the No-Names’ core

teachings.These tracts, letters

and other looselyorganized docu-ments emphasizedsalvation by obe-d i e n c e t o t h eWorkers—and acode of religiouspractices whichhelped Workersbuild control overtheir disciples.

For three quartersof a century, little haschanged. The Workers,under the directionof Head Workers, goout generally “two-by-two,” re-maining unmarried and avoidingattachments such as employmentor possessions. While each Workermay have a unique spin on doctri-nal points, most of them avoidanything more than the sloganizedteachings and rules of behavior

that were passed on to them.With nothing more, they seducethose who are attracted to whatseems at first to be just a simplemessage of religious obedience andthe concept of exclusiveness.

Like the Serpent Seduced Eve

Since Adam and Eve declared theirindependence from God, it seemswe humans have had, wired deepin our DNA, some desire to be

In the early part of thtwentieth century,

these teachings caughon throughout theBritish Isles, where

they attracted masseof people who had

failed to share in the wealth of the era...

As has been the caseover and over again,

economic upheaval lefta class of people

disenfranchised andripe for a new messagewhich would give them

some sense of hopeand self-esteem.

William Irvine (1930's)

Edward Coone

As is true with many cult leaders, Irvine gained his earlyfollowing among people who lacked the educational

background to critically evaluate his odd new religion,and he built excitement among his followers by teaching

that Jesus was about to return...9


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exclusive members of a superiorgroup. Even within the big tent of faithful Christ followers, this driveoften results in sectarian loyaltyand divisions based on religiouspractices, doctrines and traditions.Outside that tent, this drive opensthe door for all kinds of dangerousteaching.

Using the methods that haveserved them since Irvine andCooney, the No-Names continue

today to capitalize on that humandesire to know something special,or to be something special—espe-cially when compared to peoplewith greater social standing or ma-terial wealth. They proselytize bymoving slowly and deliberately,identifying vulnerable and mal-leable targets. They draw them ingradually, keeping them at arm’slength until they accept the notionthat failure to obey their Workerswill lead to excommunication and

damnation.Religion Without the Morality

Although the No-Names stakeeternity on vague and dis-jointed ramblings that speakmore about what they’reagainst than what they’re for,it seems their legalistic codeof religious practice has littleto do with any conventionalmorality.

In this context, the No-Names have redefined notonly acceptable behavior, buteven the very language theyspeak. “Adultery,” and “forni-cation” in No-Name termi-nology are not physical sins,but spiritual ones, whichrefer to any association with

denominational churcheswhich might result in theirexposure to biblical ideas ordoctrines which might con-tradict the Workers’ teach-ings. Thus, it seems, thesexual sins the words describein the Bible have no real sig-nificance to the No-Names.

The Workers themselvesare held to an unmarried lifeof work, though celibacy isnot an important or heavily

emphasized aspect of thatlife. The Workers are sent out two-by-two with other Workers of thesame gender, and they are given agreat deal of latitude in carryingout the work. Their doctrine, datingback to Irvine, forbids the Workersto accept payment for the work.Support usually comes by way ofaccepting room and board. Thereare reports of unmarried Workersliving for long periods in the homeof followers, with immoral behav-

ior resulting, but rarely dealt within more than the most superficialof ways.

Workers are apparently notbound to any strong code of ethicswhen it comes to their words. Infact, they are actually encouraged byHead Workers to mislead peoplethrough carefully crafted decep-tions and outright lies, rather thanadmit the nature of their teachingto those who have not yet been ad-equately indoctrinated. A Worker

would rather lie about the source

of his teaching or his affiliationwith any group, than to be con-fronted with uncomfortable ques-tions about the history, nature orbeliefs of their cult. They will oftenmake vague references to the Bible,or even to specific passages, butthey will beat around the bush(even tell outright lies) to avoid an-

swering questions about their be-liefs or the source of those beliefs.

It’s impossible to calculate theextent of the damage from thesemoral misdirections. There are ru-mors and anecdotes about sexualpractices of some of The Workers,of course, but the secretive natureof the No-Names makes it nearlyimpossible to verify or collect anysolid information, and their vic-tims are typically either subduedwith the fear of some form of

shunning (not because of theirpromiscuity, but rather because of reporting it), or too ashamed tocome forward.

The Subtle Task of Selling a Cult

Few people would respond with agreat deal of excitement if theywere asked to join a legalistic,mind-controlling cult. In fact, tolure in new followers, Workersmust pull off one of the great bait-and-switch scams of all time.

The formula used by the No-Names varies a little by region, butalmost always closely follows thepattern that has worked for themfor nearly a century.

Regular members, who have“taken a stand,” or “professed” arenot permitted to discuss matters of faith with outsiders. That’s the jobof a Worker. This doesn’t mean,

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It’s impossible to calculate theextent of the damage from these

moral misdirections.

There are rumors and anecdotesabout sexual practices of some of TheWorkers, of course, but the secretive

nature of the No-Names makes itnearly impossible to verify...

When approached about theirbeliefs, they will say little.... they

might invite their curiousacquaintance to a Sunday evening

meeting, which takes place in arented hall. They give their new

prospect the address on a piece of

paper that says, “Non-denominational gospel meeting.”


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however, that these followersaren’t expected to be actively re-

cruiting.Members typically dress and

groom plainly and maintain anoutwardly quiet, religious appear-ance. When approached abouttheir beliefs, they will say little. If asked where they go to church,they will respond that it doesn’thave a name, or its own building,but that they try to follow theBible. They might invite their curi-ous acquaintance to a Sundayevening meeting, which takes place

in a rented hall. They give theirnew prospect the address on a pieceof paper that says, “Non-denomi-national gospel meeting.”

These meetings resemble a nor-mal church service in some ways,though there’s really no significantreference to God or salvation. Thegroup sings a few hymns and hearsa short message, none of which re-ally tells much about the group oranswers questions. However, afterthat initial meeting, the prospects

will find that the follower who in-vited them is now a little moreopen to discussion about religiousmatters, especially when it comesto practices in the “denomination-al churches” with which the No-Names agree.

Gradually, the prospect is invitedto home meetings, led by Workers inthe home of an Elder (a professingmember who is below Workers inpecking order). At these home meet-ings, the Workers will allow the

prospect to gather more informationabout the group—that they take noofferings, their Workers accept nopay, they own no buildings andother relatively innocuous tidbitsof information that may be attrac-tive to many potential recruits.

The group seems sincere andsimple, and they show genuine in-terest in the prospect. After a homemeeting, two Workers will visit thehome of the prospect and continue

to feed them just enoughinformation to keep them

coming back. They will an-swer questions about doc-trinal issues with vaguereferences to the Bible,avoiding any detailed orspecific answers. After some time,they will be invited to a “conven-tion.”

In most cases, conventions areheld in rural areas, on the farm of another Elder. There may be athousand or more followers atthese conventions—with hymns,

messages and meals carefullyscripted.

The idea is to continue feedingthe prospect just enough informa-tion to make them feel comfortable,accepted and friendly. Afterward,they will continue to attend thehome meetings, being broughtalong gradually to feel like a wel-come and accepted member of thegroup.

Questions are met with simpleanswers, or with a Bible reference.Eventually, the prospect is encour-aged to “take a stand,” or “pro-fess.” If the Workers, Elders andothers have all played their partswell, the prospect will want to be-

come more closely identified withtheir new friends.Most people don’t really realize

how little they know about thegroup at this point. If they askabout the international organiza-tion, they will learn little. They’retold that nobody remembers whenthe group was started—it has justalways been there, they will say, allthe way back to the originalchurches.

Gradually, however, new mem-bers will learn more about theirnew friends than they ever wantedto know.

Friendship Becomes Mind Control

A common thread among cults isfear of excommunication if the

member fails to perform as expect-ed, or if they don’t conform to thelessons and prospects of the group.This pattern certainly holds truefor the No-Names.

The bigger a member’s networkbecomes in a cult, the more invest-ed and connected the memberfeels, and the more complicatedwalking away will become. This isespecially true if other family

members are faithful followers.At the same time, new members

quickly begin to find out howmuch pressure the Workers willexert on them. In most cases,Workers become controlling inevery aspect of the member’s lives.

They will tell the member who tomarry (and who not to), what todo with their money and more.New members will be expected todress in simple attire like othermembers, to wear conservativehairstyles and to live plainly.

No-Name members are not per-mitted to enjoy most forms ofentertainment—only No-Nameteaching. Movies, television, Inter-net, drinking and smoking are

SEPTEMBER/OCTOBER 2009 11

The new member, who was attracted by thesimplicity and lack of church structure, soon findsthat this innocent-looking little group is not unlike

the trap-door spider, which waits for its prey to wander by innocently before devouring them.

Using the methods that have served them since Irvineand Cooney, the No-Names continue today to capitalize

on that human desire to know something special, or to besomething special...


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strictly prohibited. Even reading islimited to approved material. Fail-ure to obey can result in disciplineor being excommunicated. Punish-ment is firm and swift.

As the cult begins to eat away atevery part of a new member’s life,individual thought, personal reac-tions, tastes or biases are discour-aged. Anything that might draw

them back into their previous lifeis systematically expelled and re-placed with the Workers’ edicts.The member is reminded constant-ly that only a “professing” memberwho is obedient to the Workerscan expect salvation.

Old friendships are ignored anddie, and are replaced by cama-raderie with other cult membersand by devotion to the Workers.

Each member is expected toadvise the Workers if anything is

going on in another member’slife that might interfere with thisimmersion process. The new

member, who was attracted by thesimplicity and lack of church struc-ture, soon finds that this innocent-looking little group is not unlikethe trap-door spider, which waitsfor its prey to wander by innocent-ly before devouring them.

Escape Is Possible

In his 1962 Oscar-nominated title

role in The Birdman of Alcatraz,Burt Lancaster finds himself in theinfamous prison in the middle of San Francisco Bay. Though told theprison is impossible to escape, hesets out on a determined path toprove the opposite.

Mind-controlling cults are muchlike that prison island. For most of the cult prisoners, walls are unnec-essary to keep them inside. Fear of what an escape attempt couldmean provides a deterrent more

formidable than any prison walls.Those who begin to question thedoctrine of salvation by obedienceface the stark prospect of walkingaway from all of their remaining

friends—perhaps even close fam-ily members.

Yet, there are many who dowalk away, some of them stillable to trust God despite whatothers have done in his name.

Kathleen Munn Lewis, in theintroduction to her book, The

Church Without a Name, has thisto say, “I had been totally com-mitted to the 2X2 Church andfor most of my life had attempt-

ed to draw others into its system.Since I came to know the real Truthabout Jesus, who he is and what hedid for me, can I do anything elsebut testify of his grace, mercy andlove to the world and especially tothose who are still in bondage toWilliam Irvine’s doctrine?”

Without the truth of God intheir hearts, every man, woman

and child in the world is a poten-tial victim of hyper-legalistic reli-gion and cults. Many intelligentpeople have been drawn into cultteaching. Like the frog in the pot,the heat is turned up gradually, im-perceptibly, until the victim iscooked without having suspected athing.

God’s promise to us is that if wehonestly seek him, he will not hidefrom us (Matthew 7:7-8). Yet with-out him, it makes no difference

whether we’re involved with a cultor dedicated to world peace. Weare destined for eternal separationfrom God and from everythinggood, lost in the outer darknessmuch deeper than the experienceof cult members.

The best defense against cultslike the No-Names isn’t education,or worldly wisdom or experience.It’s God and God alone.

He offers his grace freely to allwho seek it. By taking that free

gift, we place our hand firmly inthe hand of the One who can pro-tect us from evil, including the cult with no name. ❑

Ken Armstrong is pastor and teacher of Wildfire Christian Fellowship, inGrants Pass, Oregon. For more infor-mation about Wildfire, visit www.WildfireCF.org .

Many intelligent people have been drawn into cult teaching. Likethe frog in the pot, the heat is turned up gradually, imperceptibly,

until the victim is cooked without having suspected a thing.

...there are many who dowalk away, some of them stillable to trust God despite whatothers have done in his name.

ONLINE INTERVIEW

AT PTM.ORG

www.ptm.org/Armstrong

Join Greg Albrecht as

he talks with pastor

and author Ken

Armstrong about his

journey—an amazing

story of God’s grace!

Those who begin to questionthe doctrine of salvation

by obedience face the stark prospect of walking awayfrom all of their remaining

friends—perhaps even closefamily members. THE PLAIN TRUTH


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Our Sept-October cover story about the No Name cult is controversial, even among its former members.One of the first responses from a former member (who has expertise in No Names history but wishes toremain anonymous) asked for redactions. Here is our clarification based on that informed feedback.

Clarification:

It has come to our attention that our Sept.-Oct. cover story, "Through the Desert in a Cult With No Name" may need some

clarification. Our author, Ken Armstrong compared No Names workers to Jim Jones and David Koresh. According to some, theworkers do not wield this type of mind control and personal domination; however, their group does contain many cultic elements.

Apparently the reference to 144,000 is a splinter group teaching, not one held by the primary group today. Our article alludes to

documents published by the No Names. We understand that they do pass around notes taken of sermons by workers, and perhaps

some letters that members write to each other. But they have no tracts or booklets, and apparently boast of that fact.

Our article made reference to control allegedly exercised by workers over member's lives and that celibacy for workers is not

important or heavily emphasized.

It may be more accurate to say that workers don't approve of some occupations but they do not control marriages and financial

decisions of members. It may be more accurate to say that workers must leave their work if they marry. Their "sacrifice" in terms of

living a celibate life is the chief aspect of their life that "elevates" them above laymembers.

—Plain Truth

Our author responds:

The sources I used for this article are good and solid. One of the many sources I used is The Church Without a Name, a book by Kathleen

Lewis, who is also a former No Names member. She differs with the other former No Names member who asked for a clarification.

Given the loose organization of the No Names I feel that ex-No Names members have many varied experiences and therefore have

different opinions. Kathleen Lewis calls what happens within the No Names mind control. I can only conclude that the person asking for a

clarification was looking for an article closer to their own subjective experience rather than the broader article which I wrote. To say that

the article was not well researched would not be a true statement.

—Ken Armstrong, Grants Pass, Oregon

Former No Names members weigh in:

I have read the article by Ken Armstrong and want him to know that his account is extremely well-written. I was born and raised in

this heresy and I can verify that it was a desert experience. I will be posting this article on my website which is dedicated to helping former

members of the No Names whom we challenge to "step out of the 2X2 box of bondage towards freedom in Jesus Christ"

(www.veteransoftruth.com). The article by Ken Armstrong and other similar articles have a way of opening the shutters over people's

spiritual eyes.

—Denver, Colorado

Some members of the 2x2 group blew up about Ken Armstrong's article in the September/October Plain Truth because it was SO TRUE!! We

at Veterans of Truth have been pummeled by these members over and over again. These hardliner 2x2s want their ears tickled, and an

article like Ken's cut to the quick. It was an AWESOME article, otherwise the 2x2s would have said nothing. Even some of the so-called ex-

members are not free. They still placate and support the 2x2s. I totally understand the cultic Christian term. There are so many flavors of

heresies filling the church today, so many people want their ears tickled, and think it's all about being "good." Man SO complicates God's

wonderfully simple plan of salvation. So many churches are just a facade. They have an appearance of looking orthodox, but they are

rotting on the inside.

— Email

Documents

Through the Desert in a Cult With No Name by Ken Armstrong