Letter to Mike Hassett and Merlin Affleck re Aaron Farough

WINGS Note: This letter addresses the Church’s imbalance of power and respect between perpetrators and victim-survivors. The original letter from Aaron Farough follows at the end.


Good Afternoon Mike,

I’m writing to you today because I feel very moved to initiate a conversation that I believe is very important. I had planned to reach out to you re Aaron Farough prior to the letter that Aaron wrote; which was sent out on Aaron’s behalf by the senior worker in his field. However, that letter has been the push I needed to reach out to you sooner rather than later.

I’ll apologise right off the bat for the length of this email, which I know will be long. I’d suggest grabbing a cup of coffee and making yourself comfortable before sitting down to read this one. But please do stick with me through it. This isn’t something that I do often or have ever done before, but God has laid such a strong conviction on my heart to reach out to you and I cannot ignore that.

I think that a good place to start would be by going through Aaron’s letter. There are some specific parts of the letter that I would like to address. But before I begin, I would ask you to pay careful attention to the language that Aaron has chosen to repeatedly use in this email. He intentionally casts himself as the victim by using words like, “costly”; “lost everything”; “lowest of days”; “hard lesson”; “life lasting scars”. He is doing his very best to elicit sympathy – a pattern that I have seen over and over with perpetrators.

I understand that I am speaking rather frankly here. However, I feel that it is required given the circumstances. I don’t want to leave any room for confusion or misunderstanding. I trust that you understand that this frankness is not intended as a personal attack but rather, an attempt to initiate a conversation with you.

In warning: I will be discussing highly sensitive and upsetting information. I wouldn’t be sharing this information with you if I didn’t find it to be necessary considering the circumstances. That being said, as I know that it can be very difficult and potentially triggering to read what I have written below, please take breaks if needed.

Do you know who else has experienced shame and guilt? The victim-survivors of sexual abuse in this community. Do you know who has shamed them; who has told them that they are the ones responsible for being sexually abused? It is the people within this Fellowship – the workers and the friends; the “servants” and the “saints”. Now I’m not saying that every worker and every one of the friends have exhibited this kind of behaviour, of course not. However, there are far too many to count that have behaved in this manner; it has become far too common of a response. It is a shared experience that survivors within the Fellowship have had; being shamed and being blamed. This community has prioritised the comfort and well-being of perpetrators over victim-survivors for decades. The perpetrators within this community have been repeatedly protected; not the victim-survivors. The email sent on behalf of Aaron is an example of that continuing to happen.

Do you know what else makes a person want to disappear from the face of the Earth? Being a victim of sexual assault, especially within a community that does not support or stand by you. And I mean this in the most literal sense when I quote Aaron’s statement, “disappear from off the earth without a trace”. Victim-survivors are SUICIDAL right now. I cannot overemphasise the seriousness of the situation. On the Wednesday night evening of Duncan convention, when a group of the friends and workers were gathered together singing hymns, I was on the phone connecting a suicidal ex-worker and survivor with emergency care services. That is the reality that I am living in. It is the reality that many people in this community are choosing to ignore, because they don’t want to “lose their focus”. But I would ask you, how would prioritising the care of the victim-survivors of sexual abuse over those who have perpetrated abuse be considered “ungodly” or “taking God out of the equation”? To me, it is simple and straightforward. After all, is that not what God taught through His Word and the life of His Son? To show care for the vulnerable? The needy? The brokenhearted? It is clear to me that care and consideration should be shown to those who have survived abuse within this community. Period. Full stop.

Aaron states that God’s plans for him to be “sinful and rebellious” have been “costly”.

Firstly, it is inappropriate for Aaron to redirect the attention onto himself and use language that elicits sympathy. The focus should be on what HE has DONE and the risk that HE poses to others, rather than how HIS actions have caused HIM to suffer consequences.

He either does not understand or is trying to avoid mentioning how COSTLY the impact of his actions have been on victim-survivors of sexual abuse (both the children featured in the content he viewed and the survivors in this community that are constantly being triggered by perpetrators like him). The consequences that Aaron has faced, pale in comparison to the impact that a sexual perpetrator’s actions have on the victim-survivor(s); they PALE in comparison to what those children in the content that Aaron viewed have endured. Secondly, it quite frankly blows my mind to read of Aaron describing his CRIMINAL OFFENCES as “sinful and rebellious” behaviour. That language is dismissive and purposefully vague. It attempts to minimise the seriousness of what he did; not to mention that by classifying it as part of God’s plans for him, Aaron is trying to escape the responsibility that belongs on HIS shoulders. There is a difference between sin and committing criminal offences of a sexual nature. No one is perfect. We are all guilty of sin. But we are NOT all guilty of PEDOPHILIC behaviour.

Aaron later states that when he “disobeyed”, he “lost everything” and became a “living example”. He is once more attempting to elicit sympathy, present himself as the victim, and minimise what he’s done by using purposefully vague language. What did he lose? Whose fault is that? What is it that he’s referring to when he says that he disobeyed?

I have attached the “Reasons for Sentence” court document that details Aaron’s sentence to this email. The ninth page of the sentencing report states, “Apart from Mr. Farough’s loss of his status as a minister and the loss of the congregation members, Mr. Farough has not suffered other losses. Mr. Farough has not suffered from any financial consequences, as he was able to go back to his former occupation. He has been able to get married, and he has been able to patch things up with his family and friends” [23]. How many survivors can testify to suffering as few losses as Aaron has? The self-involved language that Aaron repeatedly uses is not only incredibly insensitive, but it’s also a very revealing and disturbing display of his lack of remorse.

I refuse to believe that Aaron accessing and distributing violent imagery and videos of children being RAPED was part of God’s plan for him to become a “living example”. There are plenty of examples in the Bible to look to – Aaron is fully and independently responsible for his actions. The choices he has made have helped NO ONE; they have only caused harm. I didn’t need a “living example” to show me that finding sexual pleasure in viewing footage of children being SEXUALLY VIOLATED is wrong; or that committing criminal offences will result in a criminal record; or that committing a sexual offence will place you on the Sex Offender Registry.

Aaron states that he “feel[s] as one who has offended even those considered to be the little ones”. He IS one of those. HIS actions brought these consequences.

Aaron Farough is a REGISTERED SEX OFFENDER. That is a label that the law has applied to him, based on choices that he freely made. That is who is petitioning to be in meetings. That is who has failed to apologise to the families whose homes he has stayed in; committed crimes in. That is who refuses to acknowledge the children being VIOLENTLY SEXUALLY ABUSED in the content that HE created a demand for.

Aaron states that he is “thankful” that “since failing in [his] struggle, [he has] never looked for solutions like Judas did”. For transparency’s sake, I would like to rewrite the first part of that sentence to more accurately and honestly state what he’s referring to, which is:

“Since searching for images and videos of CHILDREN being SEXUALLY ABUSED and RAPED; finding and watching this content; I then distributed it on to others”. In the pre-sentence hearing, the Crown confirmed that the children in the videos and images were as young as FOUR YEARS OLD, with the oldest child being only TWELVE years old. Each and every child in those images and videos was female and was naked. A naked adult male performed various sexual acts against those female children; and in some of the images and videos, the children were restrained by their arms as they were assaulted.

 There is a huge difference between pornographic content that features consenting adults – and child pornography that shows unconsenting children being violently sexually abused. It is the latter that Aaron accessed, possessed, viewed, and distributed to others. It is the latter that Aaron kept on his cell phone for two years after the investigation first began [5]. It is the latter that Aaron received sexual gratification from; the latter which contained footage of CHILDREN being VIOLENTLY RAPED. Aaron received pleasure from watching CHILDREN being SEXUALLY ASSAULTED. Read that once more. Let it sink in.

These offences are not victimless crimes. When a person accesses and distributes this kind of content, a demand is created for it to be produced; or more transparently, a demand is created for children to be raped. Aaron contributed to the sexual exploitation of children by accessing and distributing child pornography; criminal charges of which he has been convicted and found guilty. It is NOT a “natural progression” to move on from viewing pornography to viewing child pornography. It is NOT a symptom of “boredom”. It is NOT a symptom of “human nature”. It is NOT content that a person views out of “mere curiosity”. Each statement is one which Aaron has made in an attempt to excuse and shirk responsibility for what he did. What it IS, however, is a symptom of a serious illness that requires professional treatment and proactive measures to be taken.

In terms of the second part of that sentence, if the best person that an individual can compare themselves to in an effort to come off favourably is Judas, I don’t know if that’s something to celebrate.

Aaron states that he apologises to those that “feel” that he has hurt and betrayed them. He HAS hurt us. He HAS betrayed our trust. The impact of his actions are widespread and permanent.

AND I would like to point out that this email was not sent to the friends in the Northern Vancouver Island field; the field that he laboured in while committing these offences. Aaron never apologised to the couple who had to view the photo of his genitals in order to identify their bedspread in the background and confirm that he had been staying in their guest room at the time of the offence; the families whose homes were visited by the police because he used their IP address to access child pornography; or (to the best of my knowledge) any of the many homes that he spent time in, in the Northern Vancouver Island field. He could have sent out an apology at any point over the past three and a half years since his arrest; or even over the past year and a half since his sentencing.

Aaron stayed in MY home on multiple occasions for lengthy periods of time. In fact, when his parents came to visit him, they stayed in MY home. He spent his break in MY home. My family never had the “privilege” of receiving anything that resembled an apology from Aaron. The families on Vancouver Island opened their homes to him. We fed him. We housed him. We TRUSTED him.

 I reached out to the brother workers in Aaron’s field and expressed that I felt that the email should have been sent from Aaron directly, rather than from a worker on Aaron’s behalf. I find it cowardly behaviour on Aaron’s part to have sent that letter through someone else. If he wanted to, it would have been easy for him to contact any of the families on Vancouver Island directly and send them an apology. Furthermore, it has been terribly triggering for survivors within this community to see a brother worker sending out an email on behalf of a REGISTERED SEX OFFENDER. It has been devastating to many of us. Because by a worker sending this email on Aaron’s behalf, this has become a ministry-endorsed apology. It has communicated to the friends that Aaron has the full support of the ministry behind him.

Is that a statement that you are comfortable with, Mike? Are you comfortable to be known as a man that will support perpetrators over victim-survivors? I’ve CC’d Merlin Affleck in on this email too, and I’ll ask you, Merlin. Are you comfortable being known as a man that will stand behind perpetrators before you will stand behind the victims? These are important questions to consider; and Aaron is presenting you with an opportunity to answer them and to clearly state where you stand. This is important information to communicate as individuals in positions of leadership within this community.

That being said, I will ask you both once more. Are you supporting Aaron? Are you standing behind Aaron? Will you stand behind a man who sought out footage of CHILDREN being RAPED? Who received sexual gratification from watching CHILDREN being RAPED? I’m capitalising and bolding these words because I’m trying to do everything I can to convey the seriousness of this to you both. I would ask that you seriously consider and reflect on these questions. Who are you supporting? Who are you standing behind? Because at this moment, it is certainly not evident or clear that you have chosen to stand behind the victim-survivors. This is not one of those situations where you can sit on the fence. It’s not possible to stand behind the victim-survivors and the perpetrators at the same time. They are standing in completely different places.

I would assume that you both agree that there is no one, apart from Aaron, who will make the difference in Aaron’s salvation. There is nothing that you can do, Mike, that will impact where someone else will spend eternity. There is nothing that Merlin can do; nothing that any individual person can do that will impact the salvation of someone else. We will each stand alone before God in the end. Our salvation is not dependent on others. Aaron’s salvation is between him and God. There is no place for you there. That being said, do you know where there IS a place for you? How you CAN make a difference? That place is where the victim-survivors are; there is opportunity for you to make a difference there. They have been standing alone for far too long. They are the ones who have been cast aside in this community; not the perpetrators. They are the ones who are in need in this community; not the perpetrators. They are the ones who you owe a DUTY OF CARE to in this community; not the perpetrators.

 Aaron calls this a “hard lesson” that he is “thankful” for. I don’t think the children who were RAPED in the images and videos that he pleasured himself to, can say the same thing.

Aaron states that he has “life lasting scars”. I would ask that you take a moment and consider the victim-survivors when you read that. I would ask you to consider the scars that they will carry for the rest of their lives; scars that they did nothing to receive. This is from the sentencing report: “The evidence establishes that Mr. Farough accessed, possessed, and transmitted material that is not only inherently wrong, but material that is extremely harmful to children, which harm can last a lifetime” [30]. Aaron calls the resulting consequences of his freely made choices, “scars”. The perpetrator is the active participant when sexual abuse takes place. The perpetrator causes the sexual abuse to take place. It is never the child. It is never the victim-survivor.

Aaron states that these scars are “from what I have done to you and to myself”. Who is the “you” that he is referring to? Perhaps “you” refers to the friends in his current field, assuming that’s who the email was sent to? Or perhaps the friends in the wider Albertan area? I would ask you where his concern is for the victims; for the children. You won’t find it.

Aaron brought up the law in regards to his “problem” in this email. For transparency’s sake, I would like to highlight a couple points that you may be unaware of. This is information that is documented in the attached PDF.

Firstly, Aaron stated that there are no restrictions placed on him, regarding who he is around and where he goes. It’s true that his one-year probation order has ended. However, Aaron does have restrictions that are to remain in place for a period of FIVE YEARS from the date of sentencing. Pursuant to Section 161 of the Criminal Code of Canada, Aaron is prohibited from “seeking, obtaining, or continuing with any volunteer position or employment that involves being in a position of trust or authority towards a person under the age of 16 years old” [57]. It seems that he failed to remember this when stating “I have no restrictions on who I am around or where I go”. His decision to (falsely) bring up his lack of restrictions strikes me as an indication that he feels entitled to be present in meetings. Is this the behaviour of someone who is truly remorseful and repentant?

Secondly, the psychologist that provided Aaron’s psychiatric assessment report had his licence suspended after being found guilty for inappropriate misconduct of a sexual nature with underage girls. Zac Rhodenizer was working as a counsellor at a High School and it was within that role that he entered into prohibited inappropriate relationships of a sexual nature with at least two fifteen-year-old students. This is the man that deemed Aaron “low-risk”. Do you think that he would be an appropriate and reliable individual to provide counselling to Aaron or to provide a professional opinion on Aaron’s psychological state? I certainly don’t.

 I have a copy of the Hearing Tribunal held to discuss Rhodenizer’s misconduct and the details are available there – that’s where I’ve gotten my information from and I’m happy to forward that on to you if you would like, Mike. That includes you too, Merlin.

Thirdly, if Aaron violates the terms and restrictions that have been placed upon him as a REGISTERED SEX OFFENDER in Canada, it is up to him to come forward and alert his Probation Officer. Were you aware of that? Do you think Aaron is likely to do that? This is a man who, in his own words, was “caught”. He did not come forward. It was forced upon him when he became aware of the investigation and the pending charges. If Aaron repeats what he has done before – which is statistically highly likely, especially given the lack of remorse that Aaron exhibits – it will be up to him to come forward and disclose that information to his PO. It took a sting operation by the RCMP to bring this information to light the first time. I wouldn’t trust Aaron to bring it to light the second, third, fourth, or fifth time. If you do trust him to do that, then you have been successfully groomed and manipulated by him.

Everyone has a clean criminal record until they commit a crime. Everyone is a “person of prior good character” until they commit an offence; until they abuse a child.

I’d like to include this paragraph from R. v. Large 2020 BCPC 216, as I find it incredibly important and effective in explaining the seriousness of child pornography offences:

The phrase “child pornography” dilutes the true meaning of what these images and videos represent to some degree. The term “pornography reinforces the perception that what is occurring is consensual and a mutual experience between the viewer and the actor. These are not actors. It is not consensual. These are images and videos of child sexual abuse.

The downloading, sharing and production of these images and videos is a pervasive social problem that affects the global community and its children. Each time an image is viewed, the child is victimised.

The problem is so pervasive that police are required to triage and pursue only those with extensive collections or those involved in dissemination. One judge describes it as a virtual firehouse spewing depraved and disturbing images across the internet. In addition to the ever-increasing supply, changes in technology make fighting its growth increasingly challenging. The images themselves are becoming more aggressive, to whet the depraved appetite of those that view them – the fresher and more extreme, the better. Mr. Large, himself, acknowledged how over time it got to the point where the images were not even arousing him anymore.

 Because of the harm to children, the repulsiveness of the crime, and the challenges in detecting and prosecuting these matters, the primary objectives of sentencing are denunciation and general and specific deterrence. When these objectives are paramount, the primary focus must be on the offence or the offender’s conduct, rather than on the offender. Although factors personal to the accused and rehabilitation remain essential, they necessarily take on a secondary role in the analysis.

Finally, I know that Aaron has been attending meetings in person and I’d like to leave you with a few thoughts to mull over –

I believe that attending meetings is a privilege, it is not a right. Let me compare it to driving a car. It is a privilege to drive a car. But it is not a right. If at any point, you make a choice that endangers others or violates a law, then your driver’s licence will be revoked and you will no longer enjoy the privilege of driving.

Aaron should NOT be attending meetings in person. I don’t see any reason why he cannot phone in to meetings instead. I believe that God can reach us wherever we are, and that there is nothing that can prevent Him from working within us if we are willing. Would you agree, Mike? I find that to insinuate otherwise, is to place limitations on the work that God is able to do.

If Aaron is truly repentant and remorseful, then he would remove himself from meetings. He would acknowledge that he has a serious problem that requires professional intervention and treatment; and removing himself from in-person meetings is a necessary step in demonstrating that remorse. In situations like these, actions are necessary – words alone are insufficient.

It would be showing Aaron brotherly kindness to remove him from a situation that could provoke him and risk the victimisation of future persons. He stated it himself; he didn’t realise how “powerful” his nature is. It is wrong to place him in an environment that would grant him access to children – and this includes ANY weekly fellowship meetings. Even if each and every person in Aaron’s fellowship meeting(s) is a legal adult, has been asked and has agreed to meet with him, it is still NOT okay for these reasons:

1) They are likely unaware of the full and complete details of Aaron’s criminal offences; details that I would argue are important if one is to contemplate the “seriousness” of his crimes.

2) If they are people that feel comfortable enough to meet with a sex offender, I find that to be a massive red flag that provides insight into their understanding of perpetrators – or the lack thereof.

3) There may be survivors in the meeting that do not feel comfortable or safe in disclosing that to the workers in their field, and may be triggered by Aaron’s presence in the meeting. It is an unfair and uncomfortable position to put anyone in – to ask them whether they’re willing to meet with a PREDATOR or not – let alone a victim-survivor. And for obvious reasons, there will always be survivors that you will be unaware of; that have not come forward or that have chosen not to disclose that to you.

4) Each person in that meeting will be connected to a child. Aaron will work hard to groom them, gain their trust, and gain access to that child through that person.

I am unaware of whether or not you have educated yourself on the psychological characteristics of a perpetrator or how manipulative they can be in grooming those around them. But for the sake of those that are CC’d in, I’ll briefly highlight this … Not only do perpetrators groom their victim(s), but they groom the entire community. That is how a perpetrator gains unhindered access to their victim(s); they will first groom and gain the trust of the people within the community. They are highly motivated individuals. They will work very hard to gain access to their victim(s) – which in Aaron’s case, would be children. He will GROOM and MANIPULATE and USE people to get what he wants; and if I had to make an educated guess, it would be that Aaron is pushing (or will soon be pushing) to attend gospel meetings.

It is no revelation that perpetrators are incredibly manipulative. Aaron is NOT unique. He is not a special case or an exception to any rule. He will do whatever is necessary to gain the trust of the people around him; to put them at ease and to make them feel comfortable. And that includes you, Mike. Aaron will be working hard for your favour. He will be working hard to stay in your good graces.

How many of the perpetrators that have been revealed over the past year have been a surprise to you? How many have you trusted? Looked up to? Laboured with? Loved? Have many have you considered to be respected “pillars” in this community? It is impossible to identify a perpetrator. That’s the sad truth and I wish it were different, but it’s not. However, what we can be grateful for in this particular case, is that we have FACTS; a documented legal record to refer to and base future decisions on.

Aaron is a high-risk individual. He is a convicted SEX OFFENDER. That is a fact. He is likely to reoffend, especially if given the opportunity – which is what allowing him to attend meetings in-person is doing.

It is for these reasons that I ask that Aaron Farough have his meeting attendance privileges revoked.

I understand that this email is blunt. I haven’t written this with mal intent or a “bad spirit” – and I certainly don’t identify as an “enemy of the truth”. In fact, I care deeply for this community and I want the meetings to be a safe place for everyone – that is why I’ve taken it upon myself to write this email. That being said, I believe that being honest and transparent is long overdue, and much needed given the circumstances.

I know that this letter is uncomfortable to read. But discussing the sexual abuse of children should be. It’s when you are no longer uncomfortable that there is a problem. It would be inappropriate if I were to gloss over such a serious issue. There are some things that require an uncomfortable amount of honesty, and this is one of those things.

I have been deeply disturbed by the abuse that has continued to be perpetuated. There have been too many people that have failed to protect the vulnerable; too many people that have instead protected and enabled perpetrators. There have been too many people that have been enablers and facilitators of abuse.

This is a community that YOU owe a duty of care to, Mike. And you too, Merlin. Whether either of you would like to acknowledge it or not, the seats that you sit in are seats of responsibility. In the spirit of transparency, I have CC’d in the staff in AB and BC. I find this necessary as Aaron Farough laboured in both British Columbia and Alberta, and is now residing in the latter.

I am speaking plainly because I know only too well that Aaron can present himself to be somebody else. The perpetrators within this community are not strangers to us; we have known them personally. This means that it is imperative to be sensitive and conscious of the biases we hold. Aaron Farough laboured with you. He spent preps with you; conventions with you; special meeting rounds with you. For some reading, you were companions with Aaron. That means that there are biases you hold that you need to be aware of. It is an advantage for the perpetrator(s) when they have had a prior personal relationship with you. They will use that prior relationship to get what they want. If you aren’t careful, it will make it much easier for the perpetrator(s) to groom and manipulate you.

There will always be an Aaron. He is not special. He is not different from any other perpetrator. The ministry will have to continue to deal with perpetrators as victim-survivors continue to bravely come forward. Therefore, although this email is focused on Aaron’s case, the contents of it will apply to perpetrators (those that are known and those still unknown) in British Columbia; Alberta; in precisely every last province in Canada; and in every single country where this Fellowship has had a presence. Aaron is simply one more perpetrator who is providing you with the opportunity to clarify where you stand. Is it with the perpetrators? Or is it with the victims?

I am clearly communicating where I stand, and I would implore each of you to do the same. It shouldn’t be difficult or scary to stand with victim-survivors. It shouldn’t be a struggle to condemn the SEXUAL ABUSE that is being – and has been – perpetuated by people within this community. It is a demonstration of kindness – to both perpetrators and victim-survivors – to acknowledge the issue; as without acknowledgement, there can be no forward steps taken towards healing.

For those of you that are active field workers, I understand that the authority that you have is limited. However, the perpetrators that are in your field(s) have now become your responsibility. I want you to know that I genuinely feel for those of you that are in the work and are under an immense amount of pressure right now. And I recognise that the burden that has been placed upon you is unfair. Nevertheless, as the law is fallible, there will be some things that will be left in the hands of the field workers. It is up to each of us to do what we can to protect the vulnerable, which often involves going above and beyond what is legally required of us. I have often thought of the Good Samaritan over the past year; and what he was willing to do to help a complete stranger that others had passed by.

I would ask you to consider what Jesus would do. Jesus spoke up for the vulnerable; for the sick; for the needy. I have heard too often that this is an “issue” to be left at God’s feet. I agree that there are burdens that are not ours to carry. And I agree that God is well able to do what needs to be done. That being said, God works through His people. We are tools in His hands. I feel that God has laid a very strong conviction on my heart; which is to protect vulnerable individuals and prevent future persons from being victimised. It’s the same spirit that has led me my entire life; the same spirit that has brought me untold peace and comfort. That’s what has led me to send you this email, Mike. It’s what has moved me to CC in the staff in both provinces, as this letter is addressed to each of you too.

I’m aware that speaking up has often been equated with being disrespectful; especially when addressing those in leadership. However, I would hope that you would encourage people to approach you with their concerns – particularly if they involve the safety and wellbeing of others.

As I previously asked who the “you” was that Aaron referred to in his email, I will clarify that I am addressing you, Mike. And you, Merlin. But in addition, I’m speaking to each one of you reading this. If you are presently in the work, you are occupying a position of authority; whether you asked for it or not, that’s the reality. We each occupy spheres of influence, but there are some that have more influence in this community than others. For those of you that have aligned yourselves with victim-survivors, I thank you from the bottom of my heart. For those of you that are broken-hearted, I pray with you in mind often. For those of you that are heavily burdened, I would encourage you to let peace be your guide.

I sincerely hope that you receive this email in the spirit in which I have written it and I would ask that you please respond, as I am genuinely attempting to reach out to you. I felt an immense amount of peace when I sent a slightly modified version of this email to the workers in Aaron’s field earlier this week. I trust that pressing send on this email will do the same.

Respectfully, Chaylene Reid


Chaylene has an undergraduate degree in English and Sociology and in her final year of Law School. She is also the Advocate Program Coordinator for AFTT.



WINGS Note: Local worker Brady Anderson forwarded the following letter on behalf of Aaron Farough.


Date: 2024-09-16
To:
Subject:Long overdue

As the Subject reads, so are the contents of this letter to each of you.

Shame and pride and guilt are just some of the things that make a person want to disappear from off the earth without a trace. However, God had other plans for me when I was sinful and rebellious but they have been costly! I was trusted by so many of you because of what the Life of Jesus does in our hearts. I laboured among you to encourage that and to try to understand it myself. When I disobeyed, I became a living example of how quickly I lost everything I had in a just a moment. I feel as one who has offended even those considered to be the little ones and am worthy of the millstone about my neck. I’m thankful that in my lowest of days, since failing in my struggle, that I’ve never looked for solutions like Judas did, but understand the path that got him there. I apologize to each of you who have been hurt and feel that I have betrayed you of your trust.

I am thankful that in this hard lesson, God has been merciful! I was a fool to think in my mind that I would never sin to the level of crossing what is unlawful or immoral. That confidence is gone and I realize now, how powerful my nature is when I resist the help of God and his will. I will have some life lasting scars from what I have done to you and to myself. I’m thankful that I was caught and have time left in life to repent, feel the sorrow and change my ways. I live with regret but I trust that God can help me move forward. I know and trust that God can heal your hearts too.

The law has been accurate in handling my offence and has helped bring my problem to a definite head. The Law states that I will be a registered offender for another 19 years. I have no restrictions on who I am around or where I go in my community or others. I report annually where I work/live and at any time I travel abroad.

By the mercy of God, I have been established in a little home, with a caring wife, and an amazing fellowship of friends to meet with. I’m not getting what I deserve, because it should be nothing, but my heart is full and I am humbled.

Sincerely, Aaron Farough

Ex-worker jailed in New Zealand

From https://www.rnz.co.nz/news/national/528876/william-stephen-easton-admits-55-child-sex-abuse-charges-while-member-of-two-by-twos

William Stephen Easton, of Kerikeri, admitted multiple charges of historical child sex abuse when he appeared in the Kaikohe District Court Photo: RNZ/Peter de Graaf

  • A former minister of an underground sect has pleaded guilty to multiple charges
  • The charges are of historical child sex abuse spanning four decades
  • The Kerikeri 79-year-old has been remanded in custody and will be sentenced in December
  • The religious group known as the Two by Twos, or The Truth, is also under investigation
  • The FBI is investigating it for historical child sexual abuse

A Kerikeri man has admitted 55 charges of historical child sexual abuse committed while he was a member of a secretive sect known as the Two by Twos.

William Stephen Easton, known as Bill Easton, was remanded in custody when he appeared in the Kaikohe District Court on Tuesday.

He will be sentenced in December.

The 79-year-old former real estate agent did not seek bail or continued suppression, which means he can now be named.

His offending spanned four decades and took place around the country, involving six victims who were boys at the time. The youngest was 8-years-old.

Easton’s brief appearance before Judge John McDonald this morning was his first because he had previously been too unwell to attend court.

His lawyer, Doug Blaikie, said he was prepared to take part in restorative justice, if that was what the victims wanted.

Easton was a minister of the Two by Twos, also known as The Truth, an underground Christian sect, from 1966 until he was removed from the group’s leadership in 1976.

However, insiders have told RNZ that Easton remained part of the group, attending meetings in members’ homes, until last year.

He was also listed until recently as a real estate agent on the Harcourts Bay of Islands website.

Its director, Scott Cousins, said Easton was no longer with the company.

“Bill Easton advised us of the historic charges against him, which occurred prior to his association with our company. He immediately left our organisation. We were shocked and appalled by these charges and this remains the case,” he said.

Cousins said the company would not make any further comment while the matter was being handled by the courts.

Easton was arrested as part of an investigation into accusations of sex offending by members of the Two by Twos.

The group is being investigated by the FBI.

Police initially charged him with 17 indecent assault and sexual violation offences that occurred between 1964 and 1981, involving four victims.

A further 38 charges were laid this month relating to two more victims.

The Two by Twos have about 2500 members and 60 ministers in New Zealand.

It is not registered as a charity and had no official name or church buildings.

A hallmark of the group is that its itinerant ministers travel in pairs and stay in members’ homes.

Gloriavale Leavers’ Support Trust manager Liz Gregory said it had many markers of a cult, operating underground with no name or buildings, and with many subtle rules that resulted in coercive control.

Earlier this year, the sect’s overseer Wayne Dean confirmed police here were investigating at least one former minister for historical abuse, and the group was aware of 14 cases of allegations against members.

Sect insiders, whom RNZ has agreed not to name, said Easton’s history of sexually abusing young boys was widely known by members and leaders of the group, but he continued to attend meetings until last year.

Bill Easton (back row, second from left, according to the original caption) with other members of the Two by Twos in Masterton in 1968. Photo: Supplied

Bill Easton (back row, second from left, according to the original caption) with other members of the Two by Twos in Masterton in 1968. Photo: SUPPLIED

One said the fact his offending continued for decades across the country, while remaining a member, was a huge concern.

“I hope that it starts to wake some people up about how bad some of these people have been and how [their offending has] been covered up to the extreme.”

The member said Easton had been raised in the sect and understood his family were wealthy contributors.

Records showed he started as a minister in 1966, aged 23, and continued until 1976, when it was understood he was removed from ministry in New Zealand but was still able to attend meetings in people’s homes.

The member said in the 1970s, Easton was also banned from attending the Pukekohe Convention for life, but the reason was kept secret.

“For him to be removed from the work was pretty big back then.”

The member said it must have been bad, given how the deferential the group was to families with wealth and influence.

Group leaders would “turn a blind eye on certain things depending on who you are and how much money you have”.

Easton had two late siblings, who were also ministers and had defended him against allegations.

“It’s probably why he got away with what he did for as long as he did and even long after he left the ministry.”

The earliest charges against Easton relate to offending in Whanganui in 1964.

The next charge related to another victim and occurred in Dannevirke in 1976, after he had been banned from ministry.

The charges showed he also preyed on young boys in Timaru in 1972, in Dannevirke from 1976-81, and Kerikeri from 1980-1990.

The insider hoped the court proceedings would start to bring closure for those victims.

“I think that might actually be very healing for them to hear that he admits what he’s done … that it starts to bring them some healing.”

Meanwhile, Dean has stepped down from his overseer role.

In a message shared with sect ministers that was sent to RNZ by numerous sources, he said: “The burden and weight of responsibility has become too heavy for me. I thought I could manage, but it has built up to such a degree that I feel I need a break for a while to see if I can recover. I do not know how long this might be.”

The message said two men, Tim Hamilton and Dalton McGuiness, would take on the role in Dean’s absence, and would “be working together for your good”.

Hamilton confirmed Easton was a minister in the sect for a decade from 1966 but said he could not provide further information.

“We are unable to make any comments while the case is before the courts.”

“I do wish to reiterate that our heartfelt message to all survivors/victims is one of support and encouragement.

“We recognise they have experienced pain and suffering through no fault of their own. We acknowledge the courage of those who have shared their experience, and are mindful also of those whose voices are still silent, unable to speak of the trauma endured.”


WINGS Comment
Worker lists show that Bill Easton was active in the following areas:

1967 Hauraki Plains
1968 Waikato
1969 Sth Taranaki
1970 Auckland
1971 Dunedin and Central Otago
1972 Auckland
1973 Southland
1974 Sth Canterbury
1975 Wellington

Former member of Two by Twos sect arrested for alleged historical sex offending


A Northland man has been arrested as part of an investigation into alleged historical sex offending that spanned three decades when he was part of a secretive sect that meets in people’s homes.

The religious group known as the Two by Twos, or The Truth, is under investigation by the FBI for historical child sexual abuse. Former members warn it is a highly controlling and insular group, with many unwritten rules.

The Christian sect has about 2500 members and 60 ministers in New Zealand, is not registered as a charity and has no official name nor church buildings.

Ealier this year, its spokesperson confirmed police here were investigating at least one former minister for historical abuse and it was aware of 14 cases of allegations against members.

Police have this month laid numerous charges against a man who was part of the sect.

At this stage, 17 charges of indecent assault have been laid against the man relating to alleged offending against four victims between the 1960s and 1980s.

The 79-year-old man has interim name suppression and is due to reappear before Kaikohe District Court next week.

The sect’s overseer Wayne Dean said they encouraged abuse to be reported.

“Whilst it would be inappropriate for us to comment on any specific case that may be before the courts or in the hands of the police, I can confirm that we as a group encourage and support the reporting of abuse to the authorities, and respect all action taken by the authorities in response to criminal behaviour,” he said.

“Our heartfelt message to all survivors/victims is one of support and encouragement. We recognise they have experienced pain and suffering through no fault of their own. We acknowledge the courage of those who have shared their experience, and are mindful also of those whose voices are still silent, unable to speak of the trauma endured.”

In May, the sect’s Australasian leaders launched a website with information about its response to historical child sexual abuse and a written apology to victims.

The website does not carry any name for the sect but refers to the group as “our fellowship” or “our church”.

Victim advocate Jillian Hishon runs a hotline – The Brave Truth Australia and New Zealand – for abuse survivors in the sect.

“Given the fact that there’s been an arrest I think it will be really encouraging for victims to see this moving forward,” she said.

“It’s really hard for victims to make those reports [to police] but seeing something move forward … is a really good thing.”

Hishon said the hotline had received calls from at least 15 New Zealand people alleging they are victims since the FBI announced it was investigating the global sect.

“Oftentimes for a victim to report to us, they just want to be able to tell their story and be listened to.”

In February, the FBI confirmed it had launched a global investigation into the sect known as the Two by Twos, or The Truth.

“Because the FBI Omaha field office is seeking the public’s help in identifying potential victims, I can confirm an investigation,” the spokesperson said.

“In order to preserve the integrity and capabilities of the investigation, I cannot share any details of the ongoing process. We encourage anyone with information to provide it through its website.”

The FBI said it encouraged reporting from anyone who thought they may have been a victim.

Where to get help for sexual violence

NZ Police

Victim Support 0800 842 846

Rape Crisis 0800 88 33 00

Rape Prevention Education

Empowerment Trust

HELP Call 24/7 (Auckland): 09 623 1700, (Wellington): 04 801 6655 – push 0 at the menu

Safe to talk: a 24/7 confidential helpline for survivors, support people and those with harmful sexual behaviour: 0800044334

Male Survivors Aotearoa

Survivors Network of those Abused by Priests (SNAP) 022 344 0496


WINGS Note:

The Court has ordered name suppression, as is common practice in New Zealand, to protect victims and because of the presumption of innocence until proven guilty. The name suppression may be cancelled at a later hearing.

It is understood that the man was a worker in New Zealand in 1960s – 1970s.

He was a member of the fellowship until he was stood down recently.

Original report: https://www.rnz.co.nz/news/national/526679/former-member-of-two-by-twos-sect-arrested-for-alleged-historical-sex-offending

Amy Williams

Amy Williams, Journalist 8:16 am on 31 August 2024 amy.williams@rnz.co.nz

Darryl Doland Arranging Special Meetings for Offenders

Dear WA, N ID & AK friends and workers,

I am sending you the new workers list for our region, along with the speaking lists for Milltown & Olympia conventions. The call-in numbers for these conventions will be Milltown 720-(Redacted); Olympia 857-(Redacted).

After our conventions, there is a plan to move forward with a few volunteer meetings which offenders and alleged offenders may be eligible to attend and participate in.

Following are some of the practical elements of a volunteer meeting:

  • No children or adults who fit the alleged offender’s victim profile may attend.
  • All attendees will be informed of the type of allegations against the offender or alleged offender.
  • It is strongly recommended for all attendees to get their MinistrySafe certification.

https://forms.gle/dnZiQCVMqPWAfiu6A

  • Offenders or alleged offenders will be required to adhere to a safety plan developed in collaboration with the Safety Team. This safety plan will include appropriate boundaries, consequences for violations, and therapy recommendations.
  • If you are interested in participating in a volunteer meeting, please inform the workers in your field and/or the safety team.

The spiritual elements of a volunteer meeting will be the same as what we enjoy and expect in the rest of our meetings. If a volunteer meeting isn’t a practical option in some areas, offenders and alleged offenders may be able to call in to another volunteer meeting. If you have any questions or concerns about volunteer meetings, please contact the safety team at wanidaksafety@gmail.com.

In 2 Kings 6:15-17, Elisha’s servant went outside and saw a hostile army was surrounding the city, with horses & chariots. He feared it was an impossible situation. Elisha prayed the Lord would open the servant’s eyes, and then the servant saw a hill full of horses & chariots of fire surrounding Elisha. When our natural perspective causes us to fear, the Lord wants to open our eyes to see how much help is on our side and the victory that is assured through Him.

Thanks for your prayers and faithfulness.

With appreciation & care,

Darryl

Important Message from Owners of Olympia Convention Grounds

The owners of the grounds where Olympia Convention is held have asked WINGS to post the following message.

The QR codes can be opened by scanning them with a mobile phone camera app. They link to:

New Zealand Royal Commission Report

In February 2018 the New Zealand Government established a Royal Commission of Inquiry to investigate what happened to children, young people and adults in State care and in the care of faith-based institutions in New Zealand between 1950 and 1999. On 25 June 2024 the Inquiry presented its Final Report “Whanaketia – Through pain and trauma, from darkness to light” to the Governor-General.

The Commission was focused on institutions – places where people lived in care, including detention centres, special schools (e.g. deaf children), and also considered the impact on ethnic/demographic groups. The conclusions and recommendations are also applicable to non-residential-care situations, such as friends and workers meetings, conventions, social events etc.

The Commission found that the prevalence of abuse in faith-based care was worse than in state care. “As many as 42 percent of those in faith-based care…were abused.” Many more were exploited or neglected. And religious beliefs were often used to justify abusive actions and silence survivors.

The Summary Report on abuse and neglect in faith-based care provides a wealth of insights into the dynamics of abuse in faith-based institutions. Below are just a few excerpts, with paragraph numbers:

  • “Sexual abuse within a spiritual or religious context severely damaged survivors’ ability to find spiritual security anywhere with their spiritual and religious beliefs, and the concept of a loving God was radically altered, if not destroyed.” (¶ 14)
  • “Faith based care settings had some unique factors that contributed to abuse and neglect…and created barriers to disclosure. These factors included the misuse of religious power, the moral authority and status of faith leaders…sexism and negative perceptions of women…the interpretation of sexual abuse through the lens of sin and forgiveness.” (¶ 16)
  • “Oversight and monitoring of faith-based institutions providing care was lacking, both in terms of external oversight…and internal oversight by the faiths themselves. Most faith-based institutions were not held to account and few lessons were learned…” (¶ 18)
  • “In many instances, others were aware of, or even facilitated abuse and neglect… Children and young people who disclosed abuse were often disbelieved and punished. The status and perceived trustworthiness of clergy and religious leaders in society played a crucial role in people not believing survivors or intervening in abuse.” (¶ 68)
  • “Underpinning much of this abuse…was an abuse of religious and spiritual teaching and authority.” (¶ 69)
  • “Religious leaders were not only powerful but also trusted and respected… This enabled abuse to occur, and intensified barriers to reporting. This status, combined with the importance of obedience in faith-based care settings, often made it difficult for survivors to identify abuse or question the abusive behavior… Abusers used their status and ‘closeness to God’ as a means of silencing survivors.” (¶ 79)
  • “Many staff and carers who witnessed abuse and neglect, or were told about it, did nothing.” (¶ 149)
  • “Most faith-based institutions also failed to take accountability for abuse and neglect of children, young people and adults in their care.” (¶ 153)
  • “For many survivors, obedience to religious authority was so ingrained they complied with the orders of clergy or other religious leaders, even when it involved abuse or made them uncomfortable.” (¶ 158)
  • “Faith-based settings had unique barriers to reporting abuse or making complaints. There was a strong preference for secrecy and silence, which created additional barriers to making complaints, because survivors had little hope that any disclosure of abuse would be dealt with appropriately or lead to those responsible being held to account.” (¶ 165)
  • “These barriers to disclosure mean many survivors will never report their abuse, increasing the risk of further abuse being able to occur.” (¶ 167)
  • “The absence of an accessible complaints process and clarity on how their complaint would be responded to was a significant barrier to raising concerns or making a complaint about the abuse or neglect…” (¶ 168)
  • “Prescribed gender roles and the absolute authority of males within faith-based institutions contributes to the occurrence of abuse and failed responses.” (¶ 173)
  • “The misuse of religious teaching and scripture allowed abuse to occur, but it also prevented disclosures of abuse for fear of retribution by God himself.” (¶ 193)
  • “Most faith-based institutions failed to take accountability for abuse and neglect of children, young people and adults in their care.” (¶ 194)

There are 138 detailed recommendations. Extracts of some that are especially pertinent to the friends and workers are:

[3] Public acknowledgments and apologies for historical abuse and neglect in the care of the State (both direct and indirectly provided care) and faith-based institutions should be made to survivors, their whanau (family) and support networks by the most senior leaders of all faith-based institutions …

[8] The government should take all practicable steps, including incentives and, if necessary, compulsion, to ensure that faith-based institutions and indirect care providers join the puretumu torowhānui (holistic redress) system and scheme once it is established.

[22] The Solicitor-General should amend the suite of prosecution guidelines to

a. include a requirement that those making decisions about whether to prosecute, and which charges to file, act consistently with New Zealand’s international human rights obligations and other relevant international law obligations (including the United Nations Convention on the Rights of Persons with Disabilities, the United Nations Convention on the Rights of the Child and the United Nations Declaration on the Rights of Indigenous People)

b. include, in relation to the evidential test for prosecution, a requirement that those making assessments on the credibility and quality of a complainant’s evidence recognise the potential for their own bias, obtain relevant expert advice where necessary, and provide appropriate accommodations where necessary

[54] The senior leaders of all State and faith-based entities providing care directly or indirectly to children, young people and adults should take active steps to create a positive safeguarding culture, including by:

a. designating a safeguarding lead with sufficient seniority

b. supporting the prevention, identification and disclosure of abuse and neglect

c. ensuring the entity providing care directly or indirectly complies with its health and safety obligations

d. protecting whistleblowers and those who make good-faith notifications

e. ensuring accountability for those who fail to comply with safeguarding obligations

f. prioritising and supporting training and professional development in safeguarding and in abuse and neglect in care including the topics set out in Recommendation 63

g. actively promoting a culture that values all children, young people and adults in care and addresses all forms of discrimination

h. ensuring there are sufficient resources for safeguarding

i. identifying and correcting harmful attitudes and beliefs, such as the disbelief or mistrust of complainants or racist or ableist actions and beliefs

j. ensuring there is adequate data collection and information on abuse and neglect in care, including relevant data on ethnicity and disability, to allow analysis and reporting

k. learning from any incidents and allegations

l. publicly reporting on the matters including any issues arising in relevant annual reports.

[65] All State and faith-based entities providing care directly or indirectly to children, young people and adults in care and relevant professional registration bodies should ensure they have appropriate policies and procedures in place to respond in a proportionate way to complaints, disclosures or incidents of abuse and neglect,…..

Recommendations 89-110 are relevant to all faith-based entities providing care. Particularly relevant are:

[89] All faith-based entities that provide activities or services of any kind, under the auspices of a particular religious denomination or faith, through which adults have contact with children, young people or adults in care, should comply with the Care Safety Principles (Recommendation 39), the National Care Safety Strategy (Recommendation 40) and all statutory requirements under the Care Safety Act (Recommendation 45), including care standards, accreditation and vetting.

[94] All faith-based entities should ensure that religious leaders are accountable to an appropriate authority or body, such as a board of management or council, for the decisions they make with respect to preventing and responding to abuse and neglect in care.


Standard of Proof for Claims

Note: This section relates to financial claims. A different standard may be appropriate for initially responding to credible allegations and deciding how to deal with an accused perpetrator.

The Commission considered what standards of proof to apply when making a decision on a claim. The legal concept of ‘standard of proof’ means the degree to which a survivor must prove their claim for the scheme to accept it. The three options considered were:

  • balance of probabilities: a claim is more likely than not to be true (the standard of proof applied in civil litigation)
  • reasonable likelihood: a claim is not fanciful or remote and is more than merely plausible
  • plausibility: a claim is apparently reasonable or probable without necessarily being so.

In the Commission’s view, the scheme’s starting point for assessing any standard or brief claim should be belief in the survivor. If nothing is raised during the claims process to give reason to doubt the survivor’s account, whether about the abuse, the harm suffered or the link between the two, the scheme should accept the survivor’s claim.

Poem by survivor Ms MC


Netherlands Information and Discussion Meeting

English translation of Report post information evening meeting, 12 July 2024
Original Language: Dutch

Where: Convention grounds in Putten
Time: 19:30 until 21:30
Present: about 100 people consisting of members, ex members and a few workers
Report made by [Redacted], ex member.
Disclaimer: I have made this personal report true to the way that I remember

Lead up:

It was so nerve wracking! I had firmly announced that I would tell my story and that I wanted to be at a meeting about the large-scale (child) abuse that has happened under the workers and friends by workers and friends. This has already been brought to light on a large scale, specifically in America, Canada, New Zealand and Australia.

My focus was to ask for attention to the family structure. Some of my family are still members of the 2×2 movement. And the matter of child abuse has had an impact. For example, my children are now no longer permitted to stay with their grandparents if there are also workers staying there. That is a severe consequence.

I also wanted to mention the communication with ex members. The current information comes from family members to ex members. Due to this, there has sometimes been no information shared, and occasionally only to a limited degree.

I then wanted to make the connection that even the belief system is subject to the laws of nature. Meaning that an advisory board is fine as an addition but that the system requires a leader- Bart, Wim and Martin can not all lead. A system requires clear boundaries (who is a part of it and who isn’t). It needs an advocate for leadership, ownership and responsibility. This creates clarity about who does what and that creates the possibility to really change things. ‘If you do what you did, you’ll get what you got’. The version of the group with an advisory board is version 1.1. And in my opinion, you really need to get to version 2.0. Finally, in the letter that I received with the invitation, I couldn’t find any reference anywhere to the legal system. Whereby I wanted to pick up the phone to report the inappropriate behaviour mentioned in the letter, especially to the police. And to not keep that within the organisation.

In the run up, I liked the bizarre feelings that I had. I had warm memories of the convention, at that time, I was freer and could get up to mischievous adventures. We also never went on holidays so everything that we had to attend to outside of the meetings felt like a holiday to me.

I also know that I am always cordially greeted with loving words by workers. This was also the case at the funerals of my grandmothers. When you also want to create urgency for the situation that the group is in as well, this leads to a strange mixture. Added to by my professing family’s presence. My brother was going to accompany me but he was a little late, so I went alone.

I drove in at 19:00. Another ex member stood waiting for me in the car park. In order to make a statement, I had put on my hot pink pantsuit with my tigerprint heels. Not practical for the convention grounds, but anything for the statement.

I was greeted warmly and told that I was very welcome. It was very strange to be on the convention grounds 25 years later. Not much had changed, really. Except that the people that I saw had all aged a lot. I suspect that they thought the same of me.

After the welcome party at the car park, they brought us to the dining tent, where tea, coffee and juice lay ready for us. We headed to the meeting tent just before 19:30. A circle had been made with three rows of seats.

Introduction by Bart Hartemink

Bart started the introduction and explained that he had received all questions after he had sent out the letter and that he would answer them as best as possible. I noticed that there were a lot of critical questions. The communication to ex members, for example, was on the list. He did not yet have an answer to this.

He also emphasised in the introduction that the police must be brought in in cases of inappropriate behaviour. So two of my three points had been brought to the table by other (ex) members.

There was then plenty of time to ask questions, to be critical and to tell your story. I have sorted the questions by theme.

Relationship with other countries

On reflection, people got very emotional when the widespread abuse in other countries and the option of cutting the group off from those countries was mentioned. Those present employed terms such as calling the group abroad a ‘criminal organisation’ and suggesting that they should break away from them- for the safety of the children throughout all interactions, the workers should take a stand for their own fellowship. Someone mentioned that if you are aware of what has been happening or have been involved with such a community, and don’t distance yourself from them or intervene in some way, then you are complicit.

There were varied reactions to the suggestion to cut ties with other countries. A lot of members mentioned that they had family or good friends in other countries and didn’t want to break contact with them. Bart notably mentioned trying to change things with contacts abroad, but his requests fell on deaf ears.

I personally made the point that the religious group is dependent on the rules of the system and that this creates a feeding ground for abuse. All of these roots need to be studied to avoid large-scale abuse. Because if you do what you did, you get what you got.

Is the group still credible?

Another member asked the question ‘are we still credible as a group?’ Bart could not give an answer to this.

Appeal for love

There was also a plea to have love for the abusers. I personally couldn’t support that. I think that if a paedophile sexually assaults a child, an appropriate (prison) sentence and restrictions would be applicable. This plea was received with indignation by members and in the same thread as my own personal opinion. However, Bart gave no answer as to the opinion of the two by twos.

 Abolishing rules and pedestals for the workers

Members testified about the abuse of power by refusing to baptise people due to the length of their skirt, or by doubting the spiritual experience of a member. Excommunication of members if the workers didn’t like what they were doing had also been used as a tactic. A previous older brother or overseer who claimed that criticism was never constructive, was cited. Bart distanced himself from the abuse of power and the quote of the previous older brother/ overseer and said that this wasn’t in line with the group.

At a certain point, someone asked who had NOT had any experience of an abuse of power within the group. Of the large group of people who were present, only a few put their hands up.

A member also requested the removal of the rules around clothing and the ban on televisions. Bart agreed that clothing was not important; as long as it was respectable clothing and everyone could decide themselves what clothing was appropriate. An ex-worker wanted to discuss celibacy- because choosing to go in the work does not mean that feelings go away.

Abuse in the Netherlands

What I found the most impactful part of the discussion was that around 5 victims stood up and told their story. That caused shock and emotion amongst the victims themselves, but also for me. Bart did not want to go into detail on individual cases but, at a certain point, a member outed an abuser who was closely related to them. That meant that everyone knew who the victims were talking about.

It was also very clear that this abuser had been allowed to continue life as usual for more than 20 years and that he had been permitted to go to all meetings and conventions. People reacted with outrage to this. One member said that she ‘felt screwed over’.

What now?

That point was not clearly addressed as the workers and friends still needed to take action on everything. A few of those present asked for action, such as more information evenings, to be taken.

This information evening was at the request of the advisory council. There will perhaps be more of this sort of evening, however this was not certain.

As I left, I spoke to Bart one on one and explained my own story. That felt right for me to do. I also told him, amongst other things, that many ex-members were uniting in groups, both abroad and in the Netherlands.

How did I feel about it all?

I felt that it was an injured religious group. A lot of unrest and criticism from its own members, a lot of commitments from Bart for the convention (although these are not possible to fulfil, especially not if a member has been able to just continue on as usual for 20 years as an abuser and if said abuser would just be allowed to go to the convention.)

There were no statements that members who have abused are no longer welcome. Many apologies, but no actions. The setting up of an advisory board was heavily leaned upon. There will supposedly be many recommendations that will come from said board that create the solution.

I found the powerlessness that came from having no reaction from any other countries to be telling.

A more open line of communication from the workers is good and necessary, but what is even better is if it is not only communication, but that it is followed up by action and vigour.

Further notes:

The advisory board consists of: [Redacted], [Redacted], [Redacted] (+ others)

Internal person of trust: [Redacted], [Redacted] (and others)

There has been a conversation with the intended external person of trust.

Note of translator: Abuser mentioned in above letter was informed of their removal from all gatherings of the group the day after the information evening- on July 13th, 2024.


WINGS Note: This information and discussion evening had been announced in a letter issued by the workers.

See https://wingsfortruth.info/2024/07/06/netherlands-workers-letter-to-friends/

Australia / New Zealand Overseers’ Advisory Group Website Update

A brief update has been posted at https://ausnzinfo.com/july-2024-latest-update

It is good to see that an external review is being trialled, but there is no mention of survivor support.


July 2024 update

17 July 2024

We want to extend our heartfelt thanks to you for taking the time to read our content and provide your valuable feedback. Your insights are crucial to helping us improve our website.

Our proposed allegation management process is still under review by ChildSafe Australia and we are anticipating completion in the next few weeks.

We have identified and have been working with Kooyoora who perform investigations into allegations that have been raised. They are currently performing a trial investigation for us. This step is part of our ongoing commitment to ensuring the integrity and independence of the allegation process including the use of professionally trained investigators.

We have also heard back from the Australian Redress Scheme and our membership application is in progress. Please refer to the website at nationalredress.gov.au for more information.

Warm regards and encouragement


Comparative Review of WA-NID-AK Guidelines

A subset of members of the CSA/SA Safe Church Task Force (SCTF) scored both the rejected draft policy from the WA-NID-AK Guidelines Team as well as the policy implemented by Darry Doland and the ministry, against the safe church policy elements that the SCTF identified as necessary and also against six common loopholes found in ineffective policies.

Results:

– The draft policy from the Guidelines Team scored a perfect score, having all essential elements and none of the 6 loopholes, grading “A+”.

– The policy from the ministry scored with just 31% of the essential policy elements and 4 of the 6 loopholes, grading “substandard”.

SCTF Scoring Summary

The Guidelines Team policy contains all 36 Essential elements and additionally includes two of the six additional Best Practice elements and has none of the common Negative, or loophole, elements. The Guidelines Team developed four sets of documents, including the policy (termed “guidelines”), a simple 3-page summary of the policy that would be an easy guide for the broader church members to use, a detailed 20-page FAQ document with scriptural references, and a one-page background document. The documents from the Guidelines Team exude professionalism, depth of thought, and broad consideration and are a joy and comfort to read. Our team finds them to be truly a best practice that we score an A+.

The implemented policy from the ministry is missing two-thirds of the Essential policy elements and includes none of the additional six Best Practice elements while also having four of the six Negative, or loophole, elements. While this policy does include care for victim survivors through the WaNIdAk Therapy Fund, raises awareness of CSA/SA in the ministry and the fellowship, and encourages reporting to the proper authorities, it is highly flawed. The policy gives the ministry significant latitude in decisions on abuse cases and investigations (which is a root cause of this crisis) and it will likely lead to under-reporting of abuse cases, ineffective investigations, insensitivity to victim survivors, and does not guarantee the separation of perpetrators from those that they might prey on. Our team finds it to be severely lacking and we give it the score of substandard.

SCTF Discussion

In addition to a Safe Church policy, the SCTF identified the need for a Safe Ministry Handbook, which would have two core components: a Worker Code of Conduct and a Worker Integrity & Edification Policy. Unlike a safe church policy that should be administered by a group other than the ministry, a safe ministry handbook should be administered by the ministry, for the ministry. The code of conduct section would serve as a simple, reasonable set of guidelines for worker behavior and conduct. The integrity & edification policy section would cover the vetting of prospective workers and their onboarding into the ministry, support and care for workers in their roles through regular check-ins and feedback as well as resources and support for their spiritual & emotional well being.

The policy from the Guidelines Team includes several elements that should be in a Safe Ministry Handbook while the implemented policy from the ministry includes none. For the care and support of a healthy ministry and the individuals in it, we strongly encourage the development of a safe ministry handbook.

Writing and instituting a safe church policy is a step toward becoming a safe, thriving fellowship. But a policy is only effective if it is lived and followed throughout the church without partiality or bias. A policy must be able to survive threats such as a new overseer who doesn’t agree with the need for a policy or individual workers and elders that desire to opt-out of the policy. Policy access, communication, training, and governance are critical factors in determining the effectiveness of a policy. It’s been well-shown that a policy itself does little to protect a church if it is not followed. The first weeks and months of a policy launch are critical with onboarding, education & training, and enforcement of the policy.

Many churches, youth-serving organizations, and groups that include the vulnerable have successfully implemented policies and practices that have dramatically reduced abuse while providing care and support for victims and limiting future financial and legal liabilities. This church can achieve those same positive outcomes, and the policy documents from the Guidelines team provide an excellent framework to start that journey.


A CSA/SA Safe Church Task Force presentation provides background on their vision and mission and their goal: To identify the core policy features, or elements, that enable our transformation to a safe & healthy church:


A document by a Subset of the Safe Church Task Force describing the scoring and the results can be found here:
WA-NID-AK Guidelines Scoring

The spreadsheet with the individual scores can be found here:
SCTF Scoring WA-NID-AK Guidelines & Draft from the Guidelines Team

Both documents are also provided as pdf files below:

Elder’s letter to Overseer Doyle Smith

July 8, 2024

Dear Doyle,

Thanks for our text exchange last week. In our open exchange, there was an expression that the fellowship also has fault. One of those faults is putting the ministry on a pedestal and not questioning doctrine and behavior. This includes allowing others to take action that is counter to the Holy Spirit and Christ’s example. Our text exchange resulted in this letter, in the spirit of “trying the spirits,” both mine and others, as directed by scripture.

I beseech you: search every scripture in this letter, as I have. You see, I could tolerate being sidelined by this ministry after hosting a rich meeting in our home for three decades. What I cannot and will not tolerate is wrong doctrine and the misapplication of the Word of God. I eagerly hope and pray that you share my view. If anything I have shared here is not correct, let’s communicate about it with our Bibles open. My church will soon be asking about these things—so if I know better, I can do better.

We all understand that I do not own my fellowship meeting. They belong to God. There is a growing, dangerous trend in this ministry to pressure elders to defend their appointment. To ask an elder “who appointed you?” is a personal attack, devoid of the love of God, for reasons I will explain in the pages that follow. Not one scriptural requirement for an elder in 1 Timothy 3:2-4 is controlled by the ministry. I did not write these words. I simply try to understand and obey them:

A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity;

I have nothing to defend, or the desire to do so. God alone makes an elder. You can invite our flock to relocate for any reason, or no reason at all. It is my liberty in Christ that makes this a non-issue for me. In the meantime, it is my purpose to take heed to myself and feed the flock that has been purchased with His own blood.

The following pages contain seven subjects that have been raised in recent days.

As I mentioned in my text, Doyle, I’m not feeling contentious—just deeply disappointed. And, I might add—feeling very motivated to please God and be upright before Him. I’m grateful for the support and encouragement of others as I walk.

With brotherly love,
Paul Svendsen
Bend Oregon USA

CC: Tom Hinkle  Tammy Carr


ONE: “You cannot have the fellowship without the ministry.”

The words of Christ refute this in Matthew 18:20 – “For where two or three are gathered together in my name, I am there among them” John, an Apostle, stated the criteria for fellowship in 1 John 1:7 – “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” This agrees with the words of Paul in I Corinthians 3:11 – “For other foundation can no man lay than that is laid, which is Jesus Christ.” I am well aware that this Scripture flies in the face of what Jack Carroll said in some notes of mine: “Your heart’s attitude, not what you say with your lips, towards the servants of God is the real test as to whether you are one of His people or not, and whether you have passed from death unto life.” I John 3:14 places that statement in jeopardy. I absolutely embrace the brotherly love described in I John 3:14. The problem is, Jack was sowing the seeds of idolatry that have grown into ugly, putrid flowers today. The Levitical Priesthood that was to stand between God’s People and God was superseded by Christ, the only Mediator between God and Man, as noted in Heb 7 and 1 Timothy 2:5. This exclusionary statement that the fellowship cannot exist without the ministry does not recognize the great power in the life and death of Christ even as it may be preached. If the writer is intending to say that no one can know Christ without this particular ministry, patterned after the Faith Mission in the UK right down to the use of the term “workers,” that also scripturally false. That is placing limits on the working of the Holy Spirit that simply do not exist. The only limit to the Holy Spirit is our willingness to accept its prompting and directing.

Only man would dare say you cannot have fellowship without the ministry. The events of Ezekiel 34 refute this idea completely. Things got so bad that God took it over. He actually stopped the shepherds from feeding the flock.

1 Timothy 2:5 couldn’t be more clear:

For there is one God, and one mediator between God and men, the man Christ Jesus.

TWO: “The ministry was established from heaven even before fellowship.”

This is categorically untrue. Ps 119:89 states – “Forever, O Lord, Your Word is settled in heaven.” “The Word”, not “The Ministry”. Christ Himself. The Father established many things that are eternal parts of His plan, and Christ pointed to them repeatedly in scripture. The Son taking a Bride is about eternal fellowship. The Good Shepherd gathering His sheep is about eternal fellowship. The Sower and the Seed is about bringing people into eternal fellowship. At no time did Christ ever point to a ministry separate from the fellowship. He pointed to God’s plan and God’s Will and the wonderful news that it was. THEN he sent out a ‘ministry’, as a calling within the eternal fellowship, to PROCLAIM that GOOD NEWS. To identify the workers as one-and- the-same with the Apostles flies in the face of all evidence, natural and spiritual. The workers can only trace their biological history to the Faith Mission activities in the late 1800s. That is where the name “Worker” comes from. There have been many fellowships similar to ours across time. They have come and gone with little recorded history, and no substantial continuity. The Workers today have none of the powers given to the Disciples in Mt 10, when they were sent as Apostles to the Jewish people, or the powers given to many members of the church in Acts when the Gospel was sent to the Gentiles. The Workers cannot accurately claim Apostolic Succession based on simply going out homeless and 2×2. The Apostles were Disciples to learn and had fellowship directly with Christ as part of that learning. Their ministry came later. Christ himself taught many and had fellowship with many about his gospel. Many came to Christ through others (like the woman at the well) through fellowship and ministry from someone we would call saints today. This statement is trying to elevate the ministry to a place of pre-eminence that is counter to what Christ taught by word and life.

The following scriptures speak of the things God established, is establishing, or will establish:

  • All the ends of the earth, the earth: Proverbs 30:4; Jer 33:2
  • His covenant: Gen 6:18; Gen 9:9, 11, 17; Gen 17:7, 19, 21; Exo 6:4; Eze 16:60, 62;
  • The oath he swore to Abraham: Gen 26:3
  • The Children of Israel as a holy people to himself, his people, he would be their God: Deu 28:9; Deu 29:13
  • His Word: 1Sa 1:23 (Elkanah states); 1Ki 2:4 (David stated); 1Ki 6:12
  • His kingdom (with respect to David’s throne): 2Sa 7:12-13; 1Ki 9:5; 1Ch 17:11-12; 1 Ch 22:10; 1Ch 28:7; 2Ch 7:18; 2Ch 9:8; Isa 9:7
  • Judgment: Psa 76:9
  • A testimony in Jacob: Psa 76:9; Psa 78:5;
  • The Righteous: Psa 7:9
  • The City of the Lord of hosts, the city of our God, Zion: Psa 48:8; Psa 87:5
  • God’s faithfulness: Psa 89:2
  • David’s offspring: Psa 89:4, 29
  • “Your hearts” blameless in holiness before our God and Father (written to the saints): 1Th 3:13
  • “Your hearts” in every good work (written to the saints): 2Th 2:17
  • “You” (written to the saints) 2Th 3:3; 1Pe 5:10
  • A new covenant with the house of Israel and with the house of Judah: Heb 8:8; Heb 10:9

Scripture states that Jesus came to:

  • Fulfill the Law: Matt 5:17-18
  • Seek and save the lost: Luke 19:5, 9-10; 1 Timothy 1:15; Hebrews 9:26
  • Serve: Mark 10:45
  • Do the will of the Father: John 6:38, 8:42; Hebrews 10:7
  • Give his life as a ransom in payment for our sins: Mark 10:45; Matt 20:28; 1 John 3:5; Titus 2:13-14
  • Call sinners to repentance: Mark 2:17
  • That we might have abundant life: John 10:10
  • Reveal the Father: Matthew 11:27; John 14:9
  • Reveal God’s love for sinners: John 3:16
  • Bring light to a dark world: John 12:46; John 15:22
  • Bring a sword: Matthew 10:34-36 (calls people to radical commitment to Jesus Himself – a message of peace that divides between those who choose it and those who reject it)
  • Proclaim truth: John 18:37 (Proclaim himself – I am…the truth)
  • Preach the good news – liberty to captives, recovering of sight to the blind, set at liberty the oppressed, proclaim the year of the Lord’s favor: Luke 4:18-19, 42; Isaiah 61:1-2
  • Be made like his people to become a merciful and faithful high priest: Hebrews 2:14-17
  • Give us an example of enduring sorrow while suffering unjustly: 1 Peter 2:19-23
  • Ignite a spiritual fire: Luke 12:49
  • Destroy the works of the devil: 1 John 3:8; Hebrews 2:14-15
  • Not to judge, but to bring judgment: John 3:17; John 9:39; John 12:47
  • Give humanity eternal life: John 6:51
  • Die: John 12:24-27
  • Reconcile us to the Father: Eph 1:9-10; 2:14-18
  • Bind up broken hearts, comfort those who mourn: Isaiah 61:1-3
  • Give us a spirit of adoption: John 14:16-17; Gal 4:6; Eph 1:4-6
  • Make us (saints) partakers of the Divine Nature: 2 Peter 1:4
  • Reign as King (2nd coming): Isaiah 9:6-7
  • That we might be blameless and holy: Eph 1:4
  • To reveal God’s glory: John 1:14; Isaiah 40:5; Isaiah 60:1-2; Hebrews 1:3

If this idea of “ministry before fellowship” is foundational doctrine, then why am I just now hearing about this? And why is it not discussed in the Scripture? How did Adam, Abraham, Moses, and David have fellowship with God before Jesus called the twelve?

THREE: “The ministry cannot change.”

This is likely the single saddest statement I have read in a very long time. This simply states that the ministry cannot repent, since repentance is recognition of sin and a change from that sin. So, the ministry must continue on in the sin of Dean, Leslie, Mark and so many more? Dean Bruer, and many others, instilled their beliefs in the present-day ministry. Their position and respect within the fellowship enabled that. If there is not a change from elements of that ministry and the spirit that pervaded, then this ministry will fail under its own weight. God will allow it as he has in the past which is why we don’t have documented history of an unbroken lineage from today to the end of Revelation. That spirit is evil and changing from it is absolutely necessary. The scripture I read, and you preach from, teaches us to acknowledge our sin, correct our heart, our thoughts and our spirit so that sin doesn’t happen any longer. Or is this why the ministry ignores and minimizes the sin of Dean, Leslie, Mark and so many more, so they don’t have to repent and change from their ways? That is so incredibly spiritually sad and not found in the life of Christ.  The ministry can and has changed since it first came to this country in the early 1900s. When it first came, workers were allowed to be married as was the case in the Bible. I actually professed in a mission of married workers. Men’s decision in the early 1900s changed that for man-derived reasons. The first workers preached where they could, and anyone brought to Christ was encouraged to join the congregation that best fit their needs; this was the Faith Mission model. The first workers in this country crossed the country on trains and bicycles, not cars and airplanes. Gospel missions used to be conducted in tents wherever they could be erected or standing on the street-corner. Not in buildings and particularly not in purpose-built church buildings like conventions. There are many things that have changed since workers first arrived here. God wants us to change. That is how we grow and mature. But change is not without pain. Necessary change prompted by the Holy Spirit can be uncomfortable, painful and undesirable. However, it is 100% necessary for spiritual growth.

More and more elders are no longer moved to support a ministry that is not willing for serious self- examination and genuine repentance. Self-examination is biblical and critical. To refuse to engage in self-examination is to refuse I Corinthians 11:27-32, Psalms 26:2-6, Lamentations 3:40, Haggai 1:5-7, 2 Corinthians 13:5. God has called all men everywhere to repentance, Acts 17:30, Lk 13:3- 5, 1Jn 1:9, Rev 2-3. No one is exempt. The Scripture is clear that works and sacrifice do not exempt us from the need of repentance.

Shortly before Dean Bruer died, he told me that the conditions and privileges of the ministry cannot change and have not changed. The fruit we now observe tells a very different story—that in fact, the moral standard of this ministry is a very fluid concept. That Dean was subject to other overseers tells me that the disease may be very advanced at this point.

 FOUR: “Who appointed you an elder?”

This is a personal attack, devoid of the love of God.

This reminds me of my years testifying in court. If you are right on the facts, argue the facts. If you are right on the law, argue the law. If you are wrong on both facts and law, attack the witness.

I can see right through this behavior. This question reveals that the one who supplied this question is motivated by something other than the love of God.

The only person who can give someone the qualities of an Elder is the God of heaven. When the Apostles established Elders in every city, they were looking for the people whom God had prepared to lead the flock, and by formally ordaining them they passed the oversight of that local church from the Apostles to the Elder(s). In fact, the only times the word ‘Overseer’ is used in the New Testament, it is applied to the Elders. We would hope that the workers also defer to the prompting of the Holy Spirit when additional Elders are needed. But, there is ample evidence that men’s desire gets into this decision as well. It is the God of Heaven working in the hearts and lives of an Elder and his wife that truly makes an elder. This statement presumes that the workers are intercessory and have some hand in “making an elder”, rather than designating the Lord’s choice. They have utterly no hand in it. That is through prayer, reading and contemplation. I am an elder, our home was open to the spirit and work of God long before any workers recognized we could fill a need in the field.

To answer the question at face value, if Dean Bruer was the overseer at the time, that alone is reason enough to give up association with “the ministry.”

FIVE: “We cannot remove the ministry nor fellowship that God established, but rather the individuals that commit horrible abuse.”

This is a false narrative. No one is asking for anyone to remove the ministry. This is intended to derail a conversation. But if removing the spirit that revels in sin from the ministry, removes the ministry, then God would obviously be behind such. It is possible to remove individuals from the ministry. When their actions and spirit make it obvious that their ministry is not of God, we are told to separate from them in multiple places in Scripture. It is idol worship to presume that some man or woman is in so great a place as to not be able to be removed from it. Many paid dearly throughout scripture for behavior that had them removed from their place. God puts His gift of ministry and a desire for fellowship with others in our hearts and spirits, 1Cor 12. No men, even workers and overseers, can remove what God has placed. The second part of this sentence goes to the heart of the issues that have inflamed this fellowship for the past 18 months. The removal of evil from this fellowship has not been accomplished in the past. Evil has been largely protected, enabled, and promoted. Dean Bruer and others got into their positions after years of reports that there were issues. They continued in their place despite continued reports of issues. As Darryl Doland so correctly stated in the WANIDAK workers meeting a few weeks ago, the ministry ignored the “obscure persons” and cozied up to the perverted actions and spirit of the perp. This is in direct opposition to the conduct of Christ. It is these actions and the evil spirit behind them that has people leaving this fellowship, both ministry and saints, at an unprecedented rate.

This graph shows the effect that a spirit not of God has been having for over 40 years on this fellowship. It is the number of workers in North America graphed over time. It has been declining for over half the time since workers first came to this country in the early 1900s. This is the fruit of the spirit currently in the fellowship:

If we don’t remove those individuals that have committed horrible abuse, we are united in them and partake in their evil. (1 Cor 5:2, 6, 7-9, 11, 13; Psalm 34:14-15; 2 Cor 6:14-17; 2 Tim 3:1-9; 2 John 1:9-11)

SIX: “God will never lead two people in two different directions by his Holy Spirit.”

This sounds like an admission that the ministry in this country is not being led of the Holy Spirit. Why? Because one leading spirit has led the Eastern States to accept divorce and remarriage while another leading spirit has led Western States to vilify those who are divorced and remarried and prevent them from having full privileges in a meeting. Both sides claim supposed scriptural spirit-led grounds. In reality, this division has a lengthy history in this country that dates back to the late 1930’s and a conflict between overseers, not the leading of the Holy Spirit at all. There are others. If the Holy Spirit doesn’t give contrary direction, then why is there different direction among supposedly spirit-led ministry? Paul and Peter literally went different directions at the Spirit’s prompting. Which were yet different directions than Thomas. Matthew, Mark, Luke and John recorded the exact same scenes as they lived and experienced them and as the Holy Spirit prompted them–yet their wording, recollection and focus are different and the same. We will never be 100% clear on the prompting of the Holy Spirit. Spiritual life is a constantly evolving understanding of the direction, life, spirit, love, grace and mercy of the heavenly Father.

If God is not the author of confusion, then how can this ministry justify the confusion?

SEVEN: “Each is given the opportunity to declare whether they believe in a God-established ministry or not.”

Why is there this nation-wide effort in this fellowship to develop belief in men? Christ’s commission to his Disciples in Mt 28:19 was to <paraphrased> “make disciples and baptize” not develop a following. Paul spoke against this sort of mindset in in Heb 12:2 – “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” Christ is the author and finisher, not the ministry. Paul spoke against this sort of mindset and behavior in I Cor 1. A true ministry teaches Christ, not a puffed-up set of man’s rules. It is absolutely because of individuals that horribly abused place and power in the ministry that no one can nor should put their faith in men. The Ministry is to point to Christ, NOT themselves. THAT is their direction. We are told in I Jn 4:1 – “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” we are told by Christ himself in Mt 7:15-16 – “15) Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. 16) Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?” This fellowship has been trying the spirits the past 18 months and has discovered more ravening wolves than we ever thought possible. Many of those leaving bear the bleeding wounds of wolves who have come to them as sheep and shepherds. Many are doing exactly as Paul directed in II Cor 6:17 – “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” They are separating themselves from idol worship that appears to have inundated the ministry in their area. The only declaration required of us in scripture is that we proclaim Jesus as the Son of God, sent from heaven as our Savior, that he lived as God in the flesh, died on the cross and rose again, was seen of the disciples (not the 12, but all of those who learned from Jesus and followed him who were in Jerusalem), and ascended into heaven to sit at God’s right hand and intercede on his behalf. NOWHERE IN SCRIPTURE are we required to declare a choice of following “the doctrine that was established by God through Jesus to the ministry.” No one stands between Christ and his people. This is a fabricated doctrine, designed to elevate the ministry. Anything else is an addition to the Gospel and is false doctrine.

“There has to be a separation if we do not believe in what God established.” The Scripture is clear about separating from wrong doctrine:

  • Angels separating evil from righteous: Mat 13:49
  • Son of Man and his angels separate people from one another as a shepherd separating sheep and goats: Mat 25:32 32
  • Nothing and no one can separate us from the love of God: Mat 25:32
  • Separate yourselves from what is unclean: 2Co 6:17 17

John’s second epistle instructs “the elect lady” not to receive the one who is coming with wrong doctrine so as not to participate in their wicked works. This would support the action taken by a recent elder and his wife in their declaration that they will not receive those who are pushing predators to be present in fellowship meetings. 2Jn 1:7, 10-11 – “For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist. … If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, for whoever greets him takes part in his wicked works.”

We are not called to be united around acts or systems of men, but around the person of Christ. Anything else is an addition to the Gospel and is false doctrine.

  • Jesus said, I am the one who came from heaven (John 3:13, 6:38).
  • Jesus said, whoever believes on Me has eternal life (John 3:15).
  • Jesus said, I am the unique Son of God (John 5:19-23).
  • Jesus said, I will judge all humanity (John 5:19-23).
  • Jesus said, all should honor Me just as they honor God the Father (John 5:19-23).
  • Jesus said, the Hebrew Scriptures all speak of Me (John 5:39).
  • Jesus said, I perfectly reveal God the Father (John 7:28-29).
  • Jesus said, I always please God and never sin (John 8:29, 8:46).
  • Jesus said, I am uniquely sent from God (John 8:42).
  • Jesus said, before Abraham was, I Am (John 8:58).
  • Jesus said, I am the Son of Man, prophesied by Daniel (John 9:37).
  • Jesus said, I will raise Myself from the dead (John 10:17-18).
  • Jesus said, I am the Bread of Life (John 6:48).
  • Jesus said, I am the Light of the World (John 8:12).
  • Jesus said, I am the Door (John 10:9).
  • Jesus said, I am the Good Shepherd (John 10:11).

None of the above should be misconstrued to mean that I believe there should not be those who minister. The Bible is quite clear that there be some who have the gift and calling to take the “Good News” of Jesus to the world. But, importantly, nowhere does it state that those bringing the “Good News” hold the key to salvation. The sole holder of that key is Christ and He can reveal himself to whomever he will as he did to Paul, Timothy, the Ethiopian Eunuch and many others through history. Ministering and baptism are not limited to “the Ministry” as was noted with Philip the Elder in Acts 8.

  • That Christ said “go ye therefore, and teach all nations” — Matthew 28:19
  • That it pleased God by the foolishness of preaching to save them — 1 Cor. 1:21
    • This does NOT speak to those preaching as being the ones doing the saving
    • In context, it is God working through that preaching that is what does the saving
    • Paul, being highly educated in OT scripture and having been taught by the holy spirit in the desert, recognized the absolute limits of his influence on salvation
  • That God hath in due times manifested His Word through preaching — Titus 1:3.
  • That it is woe unto me if I preach not the Gospel. — 1 Corinthian 9:16.
  • That they went everywhere preaching the Word — Acts 8:4.
  • That Philip went down to Samaria and preached Christ –Acts 8:5.
  • The foretelling of ministry to come: Is 52:7

The ministry of this fellowship nor anything about this fellowship (meeting in the home, conventions, baptism, ministers, elders etc.) are to be an idol. We have clear warning in scripture to avoid anything close to idolatry and retain Christ and his Father as the focus of our spiritual life. We have access to a saved eternity via the life, death, resurrection and ascension of Christ and no other.

Anyone or anything seeking or claiming to step into that relationship between us and God is false.
1 Timothy 2:5 settled that a long time ago.