Q's Ministry

Who were they and who are we now?

The “Q” community (from the Q-source, short for what later became known as Quelle, meaning the “source” in German) were a group of early Jewish-Christian followers of Christ. The community preserved and circulated Jesus’ sayings, separate from the narrative Gospels- that subsequently included the Q-source sayings. Q community (circa 30–70 AD) has been used by scholars as contextual and circumstantial evidence for the existence of the Lost Gospel Q. The "Q community" has not been depicted as evidence for the existence of the original sayings of Christ in a Q-source. Q's Ministry posits that it is a stand alone document, written at different times in earth's cycle. It is a list of original sayings of Christ. Q's Ministry believes that Jesus him self wrote those different versions at different times to prove his preexistence. The Q-source could had been lost. Thus, scholars refer to it as the "Lost Gospel of Q". We do not believe that. It is one of our missions to find at least three original versions archived in undisclosed locations. The controversy is deep i.e., given that the sources Mathew and Luke used, to write their Gospel, expand beyond Mark. The consensus is that both Mathew and Luke used Mark to write their Gospels. The short Gospel of Mark, however, does not cover the entire material in Mathew's and/or Luke's Gospel. Because the information in their Gospel has more than Mark's, the so called "lost Gospel of Q", the "Source" has been posited to had been used by them to complete their Gospel. It is said to be a "hypothetical" source that both Mathew and Luke used, in addition to Mark's, to complete their Gospel. Q-source was not redacted or omitted. Luke and Mathew simply crossed out in red ink each of the Christ's sayings after inclusion in their Gospel, like a shopping list. Where did the information come from if no such source existed in the form of a document? Did the mere chants of the Q community serve as the source? Or, was there an actual document that is alleged to had been "lost"? Did the Q-Source document exist for them to use for their chants? If not, did the original Judeo-Christian Q community form an 'Oral Gospel Tradition' of the sayings of Christ? If yes, that would then be different than the synoptic gospels i.e., a concordance among Mark, Luke and Mathew. Even so, not so different, because the original saying of Christ have not disappeared from the bibles that exist today. At Q's ministry, one of the issues is the existence of a stand alone document (the alleged lost Q-source) that Jesus himself wrote. At Q's Ministry here, one of the missions is to find one or more versions of the lost Gospel of Christ Q-source and carbon date them. We have beliefs about this document that is supported by the existence of the Judeo-Christian "Q Community" of 40 years (30AD-70AD) and certain archives. [In 70 AD, the Roman destruction of Jerusalem and the Second Temple is often seen as a fulfillment of the "abomination of desolation" foretold in the Book of Daniel (9:27, 11:31, 12:11). Led by General Titus, the Roman forces besieged and devastated the city, culminating in the destruction of the Temple—regarded as the holiest site in Judaism. The placement of Roman military standards, viewed by many as idolatrous, within the Temple grounds further reinforced the association with Daniel’s prophecy. In the Gospels (Matthew 24:15, Mark 13:14, Luke 21:20), Jesus refers to the "abomination of desolation" in connection with the impending destruction of Jerusalem and the Temple. He urges his followers to flee when they witness this sign, emphasizing the event’s urgency and grave importance. After 70AD the Q community, followers of Jesus, did do as Jesus told them. They dispersed, but also among the Romans and else place. Our statement of beliefs will be published about the founding pastor's beliefs about the Earth's Cycle and the different carbon dating copies of the Q-Source. One of the beliefs is the significance of the Q-source document that, if found and carbon dated, would prove the pre-existence of Christ prior to year zero. Q's Ministry believes that there more than one copy carbon dating to around 19 B.C., 23 B.C., 27 B.C., or 29 B.C. This is prior to year Zero. These carbon dates of the documents would show the time differences corresponding to earth's cycling, or rotation. The earth cycling, or rotation, is unique to Q's Ministry's founding pastor's belief about pre-existence of Christ! And one can not escape the fact, that if you believe in God, one must believe in his existence prior to year Zero.

Did they chant the sayings?

The Q sayings were chanted like hymns. The oral tradition was crucial in ancient communities. Many scholars suggest that Jesus’ sayings were memorized, recited, and likely spoken rhythmically or responsively to aid memorization and communal worship. Chanting or poetic recitation is a common method in this cultures.

What was the worship style?

The style was simple gatherings, often in homes or secluded places due to persecution. Emphasis was on Jesus’ teachings (sayings), using quiet call-and-response or chant-like repetition for impact and memory. Use of Psalms and Jewish prayer patterns were mixed with new Christian prayers. Minimal ritual ornamentation, symbolic objects like oil lamps, prayer shawls, and simple crosses were present.

Any early evidence?

Early Christian texts outside the New Testament (like the Didache or writings of the Apostolic Fathers) are telling that the communal recitation of Jesus’ teachings and psalms was common. These included sayings from Q.

Summary

The Q community memorized and repeated Jesus’ sayings in a rhythmic or chant-like manner, probably not like formal hymns. Their worship was quiet, simple, intimate, and centered on Jesus’ words and prayers.

The Q Community lived in the eastern Mediterranean (primarily Galilee, Judea, and Syria). Their attire reflected modesty, function, and local Jewish customs.

Typical garments:

Tunic (chiton): A knee-length or ankle-length simple linen or woolen shirt.
Outer cloak (himation): Large rectangular shawl worn over the tunic. Often doubled as a blanket.
Girdle/belt: Used to tie the tunic at the waist.
Sandals: Made of leather, simple in design.
Head coverings: Lightweight scarves or hoods (more common for women or in sun-exposed regions).
Woolen mantles: For colder climates.

The group gathers quietly inside the small room, its cool stone walls whispering faint echoes. The only illumination comes from the flickering flames of several oil lamps, their reddish clay bases glowing softly against the earthen floor.

Around the low wooden table, men and women sit cross-legged on woven mats and animal skins. Some wear simple tunics and prayer shawls, their fringes brushing the floor gently. A leader unfurls a scroll, the soft rustling drawing the group’s attention as ancient script is read aloud — a passage from Isaiah or perhaps a letter from Paul.

Soft clapping and a gentle tambourine accompany the singing of a hymn, voices rising in humble praise despite the dangers lurking outside. A small clay cup circulates among them, filled with watered wine, and simple bread is broken and shared, symbolizing their unity in Christ. They pray together, voices overlapping in heartfelt supplication and thanksgiving. Each member leans on the others for strength, hope shining bright in their eyes, even as shadows flicker on the walls.

Step 1: Arrival & Gathering You enter a small, dimly lit room tucked away in a quiet corner of a Judean village. The door is a simple wooden plank, concealed behind a heavy cloth. Inside, the air smells faintly of olive oil and worn leather. The floor is earthen, covered in woven mats and soft animal skins. Around a low wooden table, a dozen or so believers sit quietly on benches or cross-legged, dressed simply in homespun tunics and prayer shawls. Their sandals rest neatly by the door.

Step 2: Lighting the Lamps & Opening Scriptures One member gently lights several small clay oil lamps placed near the walls, casting flickering shadows that dance across the whitewashed stones. A leader takes a scroll from the wooden shelf, loosens the leather tie, and carefully unrolls the parchment. The reading begins — a passage from Isaiah about the suffering servant or one of Paul’s letters encouraging steadfast faith. Everyone listens intently, voices hushed in reverence.

Step 3: Singing the Hymn As the reading ends, someone softly strums a small lyre or taps a tambourine. The group joins in singing a hymn that echoes their faith and hope:

Example Hymn: Philippians 2:6-11 (Adapted for Singing)

“Though he was in the form of God,

He did not cling to equality,

But humbled himself to the cross,

Obedient unto death.

Therefore God exalted him,

And gave him the highest name,

That every knee shall bow, And every tongue confess,

Jesus Christ is Lord, To the glory of God the Father.”

Step 4: Breaking Bread and Sharing Wine A simple clay cup filled with watered-down wine and a small loaf of bread are passed around. Each member partakes quietly, remembering Jesus’ words and sacrifice.

Step 5: Prayer and Mutual Encouragement The group then prays aloud, each voice weaving together thanks, petitions for courage, healing, and peace. They comfort one another, sharing news and offering support.

Step 6: Closing and Departure The lamps are extinguished carefully, the scrolls rolled and stored safely. Members gather their belongings, stepping quietly back into the night, their hearts strengthened for the challenges ahead.