E xhortations
The Newsletter of the
“Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”
Volume 1 Number 1
Fundamentals of
Faith and
Fellowship
This article is a reprint from
a publication of the same
name, available from the Ap-
ostolic Christian Publishing
Company. The publication it-
self is an excerpt from Apos-
tolic Christian Church His-
tory, also available as a com-
plete publication.
It represents an excellent
synopsis of the faith from the
vantage point in time immedi-
ately following the firm estab-
lishment of the faith, and at the
beginning of the spread of the
faith to America.
Confession
“For other foundation can
no man lay than that is laid,
which is Jesus Christ.” (I Cor.
3:11).
The Bible, the Word of
God, which reveals in eternal
truth the guidance and des-
tiny of nations and mankind,
is the foundation of all true
living in faith. The New Tes-
tament especially, i.e., the
February, 1996
Apostolic Christian Publishing Company
Gospel of Jesus Christ, His
example, and the teachings
and instructions given by
Him and His Apostles are
our rule and our ground of
faith.
We acknowledge God, the
Almighty, as Creator and
Preserver of the universe in
the visible and invisible crea-
tion.
We confess Jesus Christ as
the Son of God and Son of
man, who testified anew of
the love of God toward man-
kind lost in error and sin, and
who Himself put this love
into effect to the giving of
Himself on the accursed tree
of the cross for the salvation
of men. His precious blood of
reconciliation makes us clean
from all sin (I John 1:7). The
blood of Christ we under-
stand to be His work of re-
demption which He finished
on the cross of Calvary.
We confess the Holy Ghost
Continued on page 2
— II Timothy 4:2
February, 1996
In This Issue
n Fundamentals of Faith and Fellowship —
n
Page 1
The Headcovering — Page 1
n The Life of Samuel Heinrich Fröhlich —
Page 5
n Adornment — Page 14
The Headcovering
Doug Savin
Brother Doug Savin is a minister in the Toronto, Ontario,
Canada, congregation. In all cases, the emphasis applied to the
text and quotations in this article is his.
The church practice of the headcovering has been one of
controversy ever since I can remember, and for many years
before that, I am sure. One reason for that, of course, is a lack
of understanding of that teaching as laid out in I Corinthians
11. What brings about some of the confusion is the way the King
James Version translates the Apostle Paul’s letter from the
Greek language in which it was originally written. What further
complicates matters is that some take this chapter to be di-
rected only to the Corinthian church. Let us analyze that
chapter in context of the whole Scripture to eradicate any doubt
as to what it really means.
Does this teaching apply to us today?
Firstly, the Apostle starts the chapter by praising the church
for keeping the ordinances that he had given them either
Continued on page 3
Exhortations • 1
E xhortations Fundamentals of Faith and
Fellowship
Continued from Page 1 though not grounded in the
The Newsletter of the Scriptures, that he is a Chris-
Apostolic Christian Publishing Company of truth and love, of obedi- tian, even though he knows
ence and discipline, who ac- nothing of his baptism.
The Apostolic Christian Publishing Company was founded cording to John 14:16 and 26,
Fröhlich wrote: “Man must
by the late Elder Brother Philip N. Braun in the 1920’s, with also Acts 2:1-4, was poured
first have heard the Word of
the purpose of disseminating writings of spiritual value out on the first day of Pente-
salvation with his ears, un-
throughout the brotherhood and to the world at large. Brother cost, and who to this day gives
derstood it with his mind, be-
Philip was well aware of the power of Satan unleashed and Himself into the hearts of
lieved it with his heart, and
rampant in a sin-darkened world, and often could be heard to men who through an upright
confessed it with his lips be-
say of the evil one, “He is the master of a thousand arts.” conversion, through repen-
fore he may be baptized on
tance, faith, grace, and bap-
Consequently, to battle this evil, especially as it found its this, his faith, and embodied
tism, have come to renewal of
manifestation in the deceitfulness of nominal Christianity, into the church of Christ.”
life and peace with God.
Brother Philip devoted his life to the task of bringing forth the Christ taught Nicodemus: The Church is the body of
truths of the Word of God by publishing many discourses that “Verily, verily, I say unto Christ.
expounded upon it. I had the privilege to work directly under thee, Except a man be born
his tutelage for a number of years before his untimely death in The Head of the Church is
of water and of the Spirit, he
1978. Though many of the materials he oversaw the publication Christ.
cannot enter into the king-
of lacked what we may call “polish”, Brother Philip felt a dom of God.” (John 3:5). We confess ourselves to be
continual sense of urgency about this calling, and told me often,
“We need to get this into the hands of people.” We believe that
every man is a sinner
It is always the smug conceit of each generation to believe by birth: “There is
“The Church is
that those who preceded them were somehow less sophisti-
cated, less knowledgeable and enlightened, less wise. A thor-
none that doeth the body of
good, no, not one”
ough and critical review, however, of the written legacy left to
us by the founding brothers of our faith reveals how preposter-
(Romans 3:12), and Christ.”
“The wages of sin is
ous such an opinion is. To re-echo the words of Brother Henry death” (Romans 6:23).
Michel, we have to marvel at how much light had been given to non-combatant, according to
our brothers in faith who preceded us. We believe that God in His the Sermon on the Mount,
Word offers every man the and we reject the taking of an
Though there are some who may consider the reaffirmation possibility to be delivered oath according to the word of
of the “faith of our fathers” to be nothing better than a re-hash from his sinful and lost con- Christ: “Swear not at all...
of history, it is the purpose of this newsletter to further illumi- dition. “Have I any pleasure But let your communication
nate the continuing relevancy of their God-given wisdom by at all that the wicked should be, yea, yea: Nay, nay: for
placing it within the context of contemporary living, with all its die? saith the Lord God: and whatsoever is more than
issues and challenges. May God not that he should return these cometh of evil.” (Matt.
bless His truth, and may we with from his ways, and live?” (Ez. 5:34,37).
earnestness contend for it. 18:23). This possibility is con-
firmed by the word of Jesus We believe in the coming
on the cross: “It is finished.” of the Kingdom of God,
Exhortations is the newsletter of the Apostolic Christian Pub-
lishing Company, Syracuse, New York. Its purpose is to declare
which has its beginning in the
and promote the original doctrinal standpoints and practices of
The faith in Christ’s sacri- heart of man and its glorious
the Apostolic Christian Church through the publication of rele-
ficial death is the foundation consummation in the appear-
vant articles, both historical and contemporary. of the redemption; and the ance of the Lord, when He
following scriptural baptism, will come in the glory of His
Correspondence regarding this newsletter and other publica- bound with the gift of the Father with the holy angels
tions identified herein may be addressed to: Apostolic Christian
Holy Spirit, is the seal of holy (Mark 8:38).
Publishing Company, P.O. Box 416, Syracuse, New York 13215-
kinship and divine adoption
0416.
as sons of God.
Conversion
Gregory D. Kufchak — Editor Infant baptism is not scrip-
tural, because it has no foun- The appearance of Jesus
Gaius W. Laubli — Associate Editor dation in the New Testament; Christ on earth is a call to all
it is an error and leads men men: “The time is fulfilled,
David M. Freund — Business Manager
into a false security. It is for
him the only testimony, Continued on page 3

2 • Exhortations February, 1996

Fundamentals of Faith and
Fellowship
Continued from Page 2
and the kingdom of God is at
hand: repent ye, and believe
the gospel.” (Mark 1:15).
The true Christian life be-
gins with repentance, faith,
knowledge, grace, baptism,
laying on of hands; then fol-
low the life of faith, the sanc-
tification, the resurrection
(Hebrews 6:1-2).
True knowledge of self,
turning from sin, contrition,
turning to God: that is repen-
tance. Bound up with upright
repentance is a confession of
sins, according to Mark 1:5.
Wrong that has been commit-
ted, lying, stealing, moral in-
fractions, offenses, slander,
etc., must be confessed, and
as much as possible restitu-
tion must be made. The con-
trite confession and the resti-
tution work for reconciliation
between men, but they are
not sufficient to make men
righteous in God’s sight. The
last condition of man consists
not alone in the individual
sins which he has committed,
but in his unbelief and in the
evil state of the human heart
(Romans 7:24), which cannot
be restored by restitution or
confession before men, but
only by the complete re-
demption, in Christ, of the
sinful nature (I John 1:7).
Only the sacrifice on Calvary,
the death of the innocent
Lamb of God on the cross,
presents the all-sufficient
sacrifice, and only the faith in
this offering, which becomes
an inner conviction and expe-
rience, enables man, lost in
sin, to be reconciled to God
and redeemed from the
bondage and servitude of sin.
“If the Son therefore shall
make you free, ye shall be
free indeed.” (John 8:36). So
Paul could testify: “I ob-
February, 1996
tained mercy.” (I Tim. 1:16).
For the person, who by
faith in Christ’s redemptive
act on Calvary, through re-
pentance and conversion, has
received forgiveness of sins
and has come to be at peace
with God, the way is open to
all the promises of God’s
Word, according to the meas-
ure of his faith. From now on
the rest of his way no longer
lies in his own choice: the
child of God must be subject
to his heavenly Father and
the leading of the Holy Spirit,
who testifies in him. The doc-
trines of the Gospel are
authoritative for his future
life. No man has ever been
truly converted without vow-
ing faithfulness to God, in the
following of Jesus to the end.
This vow of faithfulness God
would confirm in the re-
deemed person through the
covenant of grace in the bap-
tism of faith.
By the redemption,
through the blood of Christ,
man comes to true peace and
rest of the soul, according to
the word of the Lord: “Come
unto me, all ye that labour
and are heavy laden, and I
will give you rest.” (Matt.
11:28). This refreshing, after
contrition and repentance,
becomes for the soul an inner
experience and a testimony
of faith in redemption. The
heart for the first time feels
true peace and that joy of
soul of which the Savior says:
“... Your heart shall rejoice,
and your joy no man taketh
from you.” (John 16:22),
“... But rather rejoice, be-
cause your names are written
in heaven.” (Luke 10:20).
This joy the eunuch felt when
he went on his way rejoicing
(Acts 8:39).
Continued on page 4
The Headcovering
Continued from Page 1
verbally while he was present with them, or perhaps by another
epistle that we are not aware of.
“Be ye followers of me, even as I also am of Christ. Now I
praise you, brethren, that ye remember me in all things, and
keep the ordinances, as I delivered them to you.” (vv 1-2).
Paul then continues by stating in global terms the hierarchy
of God’s authority as ascribed to Himself, given to His Son, and
finally to the man and the woman.
“But I would have you know, that the head of every man is
Christ; and the head of the woman is the man; and the head of
Christ is God.” (v 3).
The fact that he speaks in such universal terms of God being
the head of Christ, Christ being the head of every man (also see
vv 4-5) and man being the head of the woman, rejects the idea
that this is speaking to only the men and women of the Corin-
thian church, and for that era in history only. Secondly, Paul’s
use of the word “every” and the definite article “the” indicate
that he was not speaking to their (Corinthian) believers only.
Once again it is a global concept. God has never ceased to be
the Godhead; Christ has never ceased to be the head of the
man; and, unless told otherwise, the man has never ceased to
be the head of the woman. Based on the above facts, it must be
concluded that chapter 11 of I Corinthians applies to the
church even today.
What does it mean for the head to be
covered?
Having established that this Scripture applies to us today, let
us move on to the teaching on the headcovering.
“Every man praying or prophesying, having his head covered,
dishonoureth his head. But every woman that prayeth or
prophesieth with her head uncovered dishonoureth her head:
for that is even all one as if she were shaven. For if the woman
be not covered, let her also be shorn: but if it be a shame for a
woman to be shorn or shaven, let her be covered.” (vv 4-6).
The Greek word used in verse 5 for uncovered is
ακατακαλυπτοσ (akatakaluptos), which simply means “un-
veiled or uncovered”. This word is derived from the Greek word
κατακαλυπτο (katakalupto), which means (according to
Strong’s Concordance) “to cover wholly, veil, cover, hide”. The
implication here is that the woman’s head is to be fully covered.
This may go totally against the grain of today’s practice, but
that is what the Scripture says. The only other alternative is to
shave the head, as stated in verse 6. This would be a foolish thing,
because that would be a rejection of God’s gift to the woman to
make her look beautiful (see v 15). It is clear that verses 4, 5, and
6 state that if a man prays or prophesies with his head covered,
he dishonors his head, which is Christ. It is also clear that if the
woman does the same with her head uncovered, she dishonors
Continued on page 8
Exhortations • 3

Fundamentals of Faith and
Fellowship
Continued from Page 3
The Baptism of
Faith
The external sign of the
covenant between God and
man is holy baptism, as Christ
Himself commanded, “Go ye
into all the world, and preach
the gospel to every creature.
He that believeth
and is baptized shall
be saved; but he
“Infant baptism is
that believeth not
shall be damned.”
in error because it
(Mark 16:15-16). is not based upon
In regeneration, the Word of God.”
we should not only
receive forgiveness of sins,
but also be redeemed from
the bondage of sin so that we
no longer sin, but are able to
walk before God without sin,
as followers of the Lord. The
conscience, cleansed by the
blood of Jesus, shall not again
be stained with guilt, as the
Savior said to him who was
healed: “... Sin no more, lest
a worse thing come unto
thee.” (John 5:14; 8:11). It is
very important to grasp the
meaning of baptism accord-
ing to the words of the Apos-
tle Paul (Romans 6:3). In
baptism by immersion, the
old man is symbolically given
into death, buried, in order to
rise again to a new life and
walk as a disciple of Jesus
Christ. For him, who stands
before holy baptism, it brings
a great blessing if he is con-
scious of the earnestness of
this sacred act, so that he may
fully take part in the promises
of God connected with it.
God is faithful in all His say-
ings.
Many passages in Scripture
explain the true meaning of
baptism: Mark 16:16; Acts
2:38 and 8:36; also 9:18 and
4 • Exhortations
22:16; Gal. 3:27; 3:5-6; Col.
2:12; I Peter 3:21.
For him who knows the
Scripture, there can be no
doubt that the baptism of
faith is a necessity for the life
of faith. It is not within the
liberty of the redeemed per-
son to choose if he will or will
not allow himself to be bap-
tized, but rather he must ful-
fill this ordinance in faith.
The baptism of faith is, there-
fore, neither a human pre-
cept nor a human act. It is the
answer of a good conscience
toward God by the resurrec-
tion of Jesus Christ (I Peter
3:27).
Only the baptism of faith
which follows upon spiritual
regeneration is instituted by
Christ. The baptism of the
Spirit of which John the Bap-
tist speaks (Matt. 3:11) is ful-
filled in the baptism of faith.
Both are in harmony with the
completion of the work of re-
demption. By Jesus Christ on
Calvary the baptism of John
was abolished, and now only
the baptism into the death
and resurrection of Christ is
scriptural (Romans 6:3-5).
Whoever says that he has re-
ceived the baptism of the
Spirit and needs not the bap-
tism of faith (in the water)
does not stand under the full
obedience of the Word (Acts
19:2-6).
On the other hand, infant
baptism is an error because it
is not based upon the Word
of God.
The church father Tertul-
lian, already in the year 204
A.D., wrote: “Infant baptism
is unnecessary for children in
the age of innocency, for
Christ, by His death on the
cross, according to the teach-
ing of Scripture [Romans
5:11] has atoned for the guilt
of Adam for all the children
of Adam, without exception;
but the curse of the Law He
set aside only for the believ-
ers, and this last is the main
thing. He who would be
saved must believe and be
baptized. Unbelief is suffi-
cient for damnation. Chil-
dren, however, are neither
believing nor unbelieving
and can, therefore, not be
baptized as children, but can,
nonetheless, be saved for Je-
sus’ sake. The guilt of Adam
can remain upon us only
through open, practical un-
belief, and then no longer as
Adam’s guilt, but as our own.
A person cannot come to
faith until he has been under
the Law [Gal. 3:23]. Original
sin must first be acknow-
ledged before faith, grace,
“This Spirit would...
impel you to every
good work.”
righteousness, and healing
can come. Children, how-
ever, are in the the age of
innocency for Christ’s sake
because Christ has taken the
guilt of Adam upon Himself,
even though original sin is in
them, but not by imputation,
which can first be recognized
through the Law, and then
set aside by faith or is im-
puted through unbelief.”
The baptism of faith, in the
name of the Father and of the
Son and of the Holy Ghost is
connected with the most pre-
cious promises of God.
The name of the “Father”
would assure you that you are
now a child of the eternal,
almighty Father. He has re-
ceived you as a child and heir
in Christ His Son with the
promise: “And call upon me
in the day of trouble: I will
deliver thee, and thou shalt
glorify me.” (Psalm 50:15).
You shall have part in all the
good of the house and King-
dom of God.
The name of the “Son”
tells you that the Savior died
for you as your Redeemer,
and that, with His blood, He
on the cross wiped out the
handwriting of sin which was
against you. He calls you into
His discipleship and goes be-
fore you through cross and
suffering to glory. Now you
can join the song of praise:
“Jesus lives! And with Him
I!”
And the name of the “Holy
Ghost” means for you that
now this Spirit would accom-
pany you through joy and sor-
row, through need and peril;
would comfort, warn, chas-
tise, and impel you to every
good word and
work. And He
would more and
more deliver
you from all evil
and from all that
is harmful. And
so this shall
come true: “For as many as
are led by the Spirit of God,
they are the sons of God,”
and “The Spirit itself beareth
witness with our spirit, that
we are the children of God.”
(Romans 8:14,16).
The Gift of the
Holy Spirit
The word of prophecy
(Joel 3:1) was fulfilled with
elemental power on the first
Pentecost: “And suddenly
there came a sound from
Continued on page 5
February, 1996
Fundamentals of Faith and
Fellowship
Continued from Page 4
heaven as of a rushing mighty
wind, and it filled all the
house where they were sit-
ting. And there appeared
unto them cloven tongues
like as of fire, and it sat upon
each of them. And they were
all filled with the Holy
Ghost...” (Acts 2:2-4).
Peter answered the ques-
tion put by the Jews, “Men
and brethren, what shall we
do?” with the words: “Re-
pent, and be baptized every
one of you in the name of
Jesus Christ for the remission
of sins, and ye shall receive
the gift of the Holy Ghost.”
(Acts 2:38).
At the baptism of Jesus in
the river Jordan, John testi-
fied: “I saw the Spirit de-
scending from heaven like a
dove, and it abode upon
him.” (John 1:32).
At Samaria the disciples
prayed over those who had
accepted the Word of God
“that they might receive the
Holy Ghost: (For as yet he
was fallen upon none of
them: only they were bap-
tized in the name of the Lord
Jesus.) Then laid they their
hands on them, and they re-
ceived the Holy Ghost.”
(Acts 8:14-17 and 19:2-6).
On the basis of these testi-
monies, we also hold to the
apostolic direction in the
manner, that the gift of the
Holy Ghost is invoked on be-
half of the one desiring bap-
tism through the laying on of
the hands in faith and the
common prayer of the con-
gregation for God’s blessing.
As in the days of the Apos-
tles, these promises are ful-
filled in the believing soul in
demonstration of the Spirit
February, 1996
and power and not in out-
ward visible form.
The gift of the Holy Spirit
is the inner sign or testimony
of reconciliation with God.
“If ye love me, keep my com-
mandments. And I will pray
the Father, and he shall give
you another Comforter, that
he may abide with you for
ever; Even the Spirit of truth;
whom the world cannot re-
ceive, because it seeth him
not, neither knoweth him:
but ye know him; for he
dwelleth with you, and shall
be in you.” (John 14:15-17).
When a man, through his
inner conflict, has battled
through to faith, so that he
has attained peace with God,
it will be a continuous desire
in him to conduct himself so
that his inner connection
with his Redeemer will not be
disturbed. The gentle
Teacher and Watchman over
this pure condition is the
Holy Ghost, who has already
led the soul through repen-
tance. This Spirit also awak-
ens the desire after baptism,
i.e., the sealing of the adop-
tion of sons, in order to com-
plete the full obedience of
faith. Whoever listens to the
Holy Spirit will be led by Him
into eternal life. “But the
fruit of the Spirit is love, joy,
peace, longsuffering, gentle-
ness, goodness, faith, Meek-
ness, temperance...” (Gal.
5:22-23).
The Reception by
the Congregation
Before baptism and recep-
tion into the congregation,
the one desiring baptism, in
the presence of the circle of
brothers and sisters, gives ex-
Continued on page 6
The Life of
Samuel Heinrich Fröhlich
Part 1
Introduction
n the early 1840’s, the young congregations founded by
I Samuel Heinrich Fröhlich [*the fellowship title
“Brother” is generally omitted for the sake of brevity]
were assailed by dissension from within, in addition to the
persecution they were constantly suffering from without. One
leader gathered to himself those who fell away from sound
teaching and wished to associate with groups outside the mem-
bership who had not a clear grasp of the baptismal truth and
were not convinced that baptism was necessary. Another fac-
tion held that the promises of the covenant in baptism were
wholly one-sided: that God gave promises but that no vow of
obedience was required on man’s part. The dissidence had not
only caused general laxity in church discipline, but had threat-
ened the very life of the “new” church.
These false teachings attacked the very root of the faith. It
was therefore necessary that strong and incisive teaching from
the Word of God be brought to overcome such fatal opposition.
These sermons used the sword of the Word in the struggle to a
successful end, so that the truth was maintained. Many of the
apostates came back upon their painful disenchantment, while
others remained excommunicated.
Fröhlich’s activities fell in the time when freedom of faith and
conscience was dawning upon the nations of nominal christen-
dom (Revelation 3:8): “I know thy works: behold, I have set
before thee an open door, and no man can shut it: for thou hast
a little strength, and hast kept my word, and hast not denied my
name.”
Fröhlich believed this to be the “then” in the Savior’s parable:
“Then shall the kingdom of heaven be likened unto ten virgins
which... went forth to meet the bridegroom.” (Matthew 25:1,
ff.). The candlestick was again being set in its place on the
continent of Europe where the light had flickered out for the
descendants of those who in bygone centuries had been true
witnesses.
Fröhlich knew whereof he spoke concerning the established
state church of which he had been a part and, by the grace of
God, saw the light of the truth. He appeared at a time when
so-called christendom had fallen into degeneracy and the State
Protestant and Catholic Churches dominated the governments
of Europe, to teach anew the true Gospel of Jesus Christ as it
had been taught by the apostles. He had been planted, so to
speak, in the very soil of the Protestant State Church, and
although his conversion did occur while he was still therein, this
church had not brought it about; in other words, though he was
no longer of the Protestant State Church, he found himself still
Continued on page 6
Exhortations • 5
 Fundamentals of Faith and
The Life of Fellowship
Samuel Heinrich Fröhlich Continued from Page 5
Part 1
pression of that which he has
experienced of God’s grace,
Continued from Page 5 i.e., of his rebirth. Paul says:
“For with the heart man be-
in it. Thus it became the field of his missionary effort. In this lieveth unto righteousness;
labor, the mission of bringing the Gospel into the field of the and with the mouth confes-
great false churches of false christianity, which, since the begin- sion is made unto salvation.”
ning of the fourth century had been elevated to the position of (Romans 10:10). God’s Spirit
state religion, he was a pioneer. shall bear witness in the con-
gregation if the one desiring
baptism is prepared for bap-
Early Life and Conversion tism. When the congregation
amuel Heinrich Fröhlich was the son of a sexton, de- is satisfied with the testimony
S scended from a Huguenot (French Protestants of the
16th and 17th centuries) family, by the name of De-
Joyeau, a French word meaning “the joyful”, who lived in
of the one desiring baptism,
an elder administers baptism
by immersion. Then by the
France. When Louis XIV revoked the Edict of Nantes under laying on of hands and the
which the Huguenots were permitted to live in France, and prayer of the elder (Acts
after St. Bartholomew’s Night (August 24, 1572) when many 19:5-6; I Tim. 4:14; Heb. 6:2)
thousands of Protestants were massacred, the remaining fami- the baptized person is re-
lies fled in all directions. The DeJoyeau family sought refuge ceived into membership and
in Switzerland where the name was later translated into “Fröh- has full part in the life of the
lich” (joyful). fellowship, especially also in
the Lord’s Supper.
In a letter to the English Continental Society of London
(England), written in November, 1831 (after his expulsion from Not through the reception
the state church), making application for an assignment as an into membership, not be-
itinerant preacher in the Rhine Country, Fröhlich gave a de- cause we call ourselves be-
tailed account of his awakening and conversion. It is believed lievers, but through a living
that inasmuch as what Fröhlich received from the Lord was by faith in the blood and merits
revelation, this account, besides being helpful to souls among of Christ, a faith that is active
us seeking God, who feel heavily the burden of their sins and in works, will we inherit eter-
their separation from Him, may enable souls outside the activi- nal life, as those who are born
ties of our congregations, who are entirely unfamiliar with the again out of the living Word
teaching and to whom this would be a new message, to under- of God which abideth for-
stand to the fullest extent what conversion by reconciliation and ever.
regeneration means.
Therefore it is written:
Further, it is hoped that this account may set aright those who “... be thou faithful unto
confess having gone through conversion, as to any benefit to be death, and I will give thee a
expected from a so-called theological education to better pre- crown of life.” (Rev. 2:10).
pare them to work for the Lord. It is also hoped that it may
make clear that one must be accepted by Christ as well to accept
Him, and that there is no such acceptance by Him without
The Lord’s
conversion and baptism. Supper
In the letter mentioned above, Fröhlich wrote, in part: The Lord’s Supper in the
new covenant takes the place
“As to my outward circumstances, I was born July 4, 1803, in of the Passover for the cove-
Brugg, a small municipal city of the Swiss canton of Aargau. nant people Israel. Moses
From my youth, the idea of devoting myself to the ministry was commanded the children of
made so much a matter of course by my parents that I never Israel to keep the Passover
considered anything else, although I did not in the slightest that they might be spared the
degree feel the great importance and responsibility of the judgment which had been
prepared for the Egyptians
Continued on page 7 (Ex. 12:12-21). The outward
6 • Exhortations
sign, which Moses had insti-
tuted at God’s command for
this protection, was the eat-
ing of the Passover lamb, and
the blood of the lamb which
was to be spread over the
door posts of the Israelite
homes. In every home in
which this blood-sign was
lacking, the angel of the Lord
struck down the firstborn. It
was, therefore, the seal for
Israel as the chosen people of
God. Annually the Passover
was to be celebrated as a me-
morial of the redemption of
Israel from the bondage of
Egypt.
The great redemption fes-
tival was, among others, cele-
brated at three different
places: namely, in Egypt (Ex.
12), in the wilderness (Num.
9), and in the land of Canaan
(Josh. 5).
Christ observed the Pass-
over with His disciples
shortly before His suffering
and death, and in connection
therewith instituted the
Lord’s Supper of the new
covenant. “And he said unto
them, With desire I have de-
sired to eat this passover with
you before I suffer.” (Luke
22:15). Referring to His im-
pending suffering, death, and
resurrection, Jesus united
the hearts of His disciples in
their love to Him and toward
each other. With the words:
“For this is my blood of the
new testament, which is shed
for many for the remission of
sins,” (Matt. 26:28), Jesus
transferred the blood-sign of
the old covenant, that is, that
of the Passover lamb, to the
new covenant in His own
blood. The Lord’s Supper,
therefore, means for the con-
verted Christians a remem-
brance of the sacrificial death
Continued on page 7
February, 1996
Fundamentals of Faith and
Fellowship
Continued from Page 6
of the Lord for our redemp-
tion. It should bring a re-
newal of love for the Lord, a
new life through the remem-
brance of the experience of
salvation, and thereby a
strengthening of faith. It is
wonderful how
Christ would nur-
ture this bond with “Taking part in the
His Church on
earth through the
Lord’s Supper is a
Lord’s Supper till
He comes again. It
very earnest
is His testament to occasion.”
His Church. In the
breaking of the bread as His
body, and the drinking of the
wine as His blood, Jesus has
created something that ever
and anew, in the most inti-
mate manner, unites our
hearts with Him and His
Church. According to I
Corinthians 11:26 we should
thereby partake of the Lord’s
death till He come.
Taking part in the Lord’s
Supper is a very earnest occa-
sion, a matter of conscience,
as we see from I Corinthians
11:27-29.
When the Lord Jesus went
to the Lord’s Supper with His
disciples, it was a way to suf-
fering and death. Of this the
true Christian will remind
himself, and shall so go to the
Lord’s Supper as though it
were a going into death; and
then one day he will go into
death as though it were a go-
ing to the Lord’s Supper. For
this reason announcement is
made beforehand when the
congregation is to partake of
the Lord’s Supper: the mem-
bers are held to self-examina-
tion of their state of faith and
are admonished to come to
the Lord’s Supper in a recon-
ciling state of love and peace.
If love has suffered or the
February, 1996
peace has been disturbed, the
responsible ones are first to
be reconciled.
The keeping of the Lord’s
Supper shall not be ne-
glected, and the believer shall
make every effort to remove
hindrances (lack of love, dis-
harmony, an unreconciling
spirit, offense). Already in
the old covenant the Lord
rendered a serious judgment
(Num. 9:13) upon every Isra-
elite who neglected the ob-
servance of the Passover.
Whoever is irreconcilable
or who has sinned, and also
unbelievers, are to have no
part in this Supper. The
Lord’s Supper is not ob-
served in order to receive the
forgiveness of sins in some
mysterious manner: the cer-
tainty of this forgiveness
must have previously been at-
tained by every participant in
this Supper. Whoever is un-
worthy, i.e., whoever is un-
clean or leavened in heart or
irreconcilable, and thus re-
ceives the Lord’s Supper, re-
ceives no blessing; and what
is more, he heaps guilt upon
himself, because he does not
discern the Lord’s body.
The Lord’s Supper shall be
observed in our congregation
several times a year. The urge
to have the Lord’s Supper
should not come only from
the elder, but rather, if possi-
ble, from the bosom of the
congregation.
Continued on page 8
The Life of
Samuel Heinrich Fröhlich
Part 1
Continued from Page 6
vocation, and still less did I realize what was required to fulfill
the duties of the office which preaches reconciliation. I was to
learn it much more in the way of a trade than as a profession.
“Accordingly, I was instructed in the necessary rudiments for
this purpose in the school of my native city up to my 17th year,
and was advanced to the extent that upon my removal to Zurich
on New Year’s Day, 1820, I was not only at once taken into the
Collegium Humanitatis, but also, contrary to custom, after a
year’s course promoted to the Gymnasium Carolinum.
“According to the practice there, in the following years I
progressed class by class and pursued my studies mechanically,
without spirit or life; indeed, without any real interest — how-
ever, not without absorbing the principles of theology and
rationalism from Dr. Schultess and others, although quite un-
noticed and unconscious thereof. When I came home on vaca-
tion with my head full of fancies, I caused my God-fearing
mother, who is now dead, many a tear; and even paraded with
bare-faced fluency the glories of the new teaching that there
was no devil, no hell, etc.
“In the four years of my stay at Zurich, I advanced thus far
that I should enter the actual class of theology, but I preferred
to go to Basel to study theology in the newly organized univer-
sity under the still famous name of DeWette, and others. That
was in the latter part of the year 1823.
“In the meantime the might of SIN and the power of DEATH
had grown up hand in hand with UNBELIEF, since it cannot
fail that where the head of the old serpent rises, its members
also rise and, of necessity, stir. I became enwrapped and entan-
gled in such a horror of sin that I shudder now when I think of
it, and the saddest of all was that, in accordance with my very
principles, I could pass over it so lightly and so easily quiet and
deceive myself, that I could even formally say to myself, ‘That
which I am doing is not sin.’
“O woe unto me, if God had been a man or had dealt with
me as a man! He would have shattered me as a potter’s vessel.
Nevertheless, at one time during this period I preached on
Psalm 51:10, ‘Create in me a clean heart, O God...,’ from which
I now comprehend what all the so-called beautiful sermons of
the Rationalists amount to! Fortunately, this was my first and
last sermon in this state of ignorance.
“Soon after I went to Basel. However, the hour of my enlight-
enment and release from the dominion of darkness had not yet
come. Even deeper was I destined to fall into the depths of
Satan. For fully another year and a half I lived without God and
without the knowledge of His Son Jesus Christ and of myself.
Continued on page 13
Exhortations • 7
Fundamentals of Faith and
Fellowship
Continued from Page 7
By means of the obser-
vance of the Lord’s Supper
love and fellowship are newly
strengthened, and the soul is
more intimately united with
its God and Lord, with re-
newed courage of faith to
continue fighting the good
fight.
Congregational
Order and Care
of Souls
God is not a God of disor-
der, but a God of peace
(I Cor. 14:33). According to
Scripture, church order and
church discipline are neces-
sary for improvement and
not for destruction (II Cor.
10:8 and 13:10). “... Be ye
holy; for I am holy.” (I Peter
1:16).
Fellowship
Originally it was not Fröh-
lich’s intention to found his
own party or a separate soci-
ety or even a sect; but he
hoped to make the experi-
ences of faith which he made
in his conversion bear fruit in
the bosom of the state
church.
Those persons converted
and baptized under the influ-
ence of Fröhlich’s preaching
of the Word were at first
merely a group of like-
minded individuals loosely
held together, among whom
were yet many kinds of views
and trends to be found. But it
is not sufficient to awaken
people and to lead them to
the Savior: they must be pre-
served in the faith, taught,
and nurtured after the word
of Christ: “Teaching them to
observe all things whatsoever
I have commanded you... ”
8 • Exhortations
(Matt. 28:20). This nurture
the believers could not re-
ceive in the state church,
which, in its views on repen-
tance, conversion, baptism,
and holy communion, did not
agree with the Evangelical
Baptists. Unless these con-
verts could be bound to-
gether in a stronger and
closer union there would be
little prospect of the perma-
nency.
It was soon apparent that a
great amount of labor in the
care of souls was necessary.
Earnest search and struggle,
also bitter experiences and
setbacks, crowded Fröhlich
step by step as he was being
led by the Spirit of God to
organize a congregation of
believers. What was built up
in laborious spiritual battle
would otherwise have been
lost through schisms in vari-
ous directions and trends of
thought, or through worldly
and sinful influences. The
unity of faith as it is estab-
lished in the Gospel, “One
Lord, one faith, one bap-
tism,” can flourish only in a
closed organization in which
Christ is first and last, and in
which the Spirit of God oper-
ates and keeps discipline and
order.
A thorough knowledge of
the Scriptures activated
Fröhlich to translate the
Word, i.e., the Old Testament
from the Hebrew and the
New Testament from the
Greek: the Word which ever
and again was held to be the
only guide. There was con-
stant testing to see how things
should be done “according to
the Scriptures.” Experiences
were gathered, and although
no dogmas, on account of
which Fröhlich had suffered
Continued on page 11
The Headcovering
Continued from Page 3
her head, which is the man. The word for dishonor here (ac-
cording to Strong’s) is καταισχηυνο (kataischuno), which lit-
erally means to shame down: i.e., disgrace or (by implication)
put to the blush.
Does this teaching only apply to
married women and married men?
Now when the Scriptures speak about the woman dishonor-
ing her head, it does not limit it to married women. That is,
although the word for man here is ανηρ (aner), and could mean
(cf. Strong’s) any one of “fellow”, “husband”, “man”, or “sir”
depending on the context in which it is used, it must be taken
as simply man, whether married or single. The reason for this
is that verse 4 would not then apply to unmarried men if the
word referred simply to husband. What the Apostle Paul was
saying through the Holy Spirit was that because the woman in
general is to be submissive to the man, she should have her head
covered during worship. This agrees with the same idea that
the woman (female) is not to usurp authority over the man
when it comes to teaching in the church: “Let the woman learn
in silence with all subjection. But I suffer not a woman to teach,
nor to usurp authority over the man, but to be in silence. For
Adam was first formed, then Eve.” (I Timothy 2:11-13).
Notice again that the Apostle Paul invokes God’s order of
creation and hence authority. Nowhere in the Scripture passage
of I Corinthians 11 does it say that only the married woman was
to wear the headcovering as a sign of subjection to her husband.
We have erroneously assumed that it was just referring to the
husband.
Why should not man cover his head
during prayer or worship?
“For a man indeed ought not to cover his head, forasmuch
as he is the image and glory of God: but the woman is the glory
of the man. For the man is not of the woman; but the woman
of the man. Neither was the man created for the woman; but
the woman for the man.” (vv 7-9).
In verse 7 the Word of God says that man is the image of God
and is to reflect God’s glory. Man is the being that God has
chosen to glorify Himself in public worship. Whether we un-
derstand this, or accept it or not, should be immaterial because
this is what God’s Word states. God created woman to glorify
Himself, by having her support the man in this same endeavor.
It is not that the woman is of any less importance in God’s eyes,
but that she has a different function than man in the purpose
of glorifying God. Verse 11 tells us that man and woman are
dependent on each other and together glorify God. Again, this
is not speaking just about husband and wife.
“Nevertheless neither is the man without the woman, neither
Continued on page 9
February, 1996

The Headcovering
Continued from Page 8
the woman without the man, in the Lord. For as the woman is
of the man, even so is the man also by the woman; but all things
of God.” (vv 11-12).
What do angels have to do with this?
“For this cause ought the woman to have power on her head
because of the angels.” (v 10).
We must always look at our walk on this earth with the
primary purpose of glorifying God, and not attempting in any
way to ascribe glory to ourselves. We are not to compete with
God. We must recall that God created millions of angels to
glorify Himself. Each angel has specific duties. There are dif-
ferent types of angels: cherubim, seraphim, destroyers. There
are different orders of angels, and hence different levels of
authority amongst the ranks of the angels.
“Who is gone into heaven, and is on the right hand of God;
angels and authorities and powers being made subject unto
him.” (I Peter 3:22).
The Scriptures speak about archangels, principalities, and
powers. One prime function of angels is to give God glory.
“He that overcometh, the same shall be clothed in white
raiment; and I will not blot out his name out of the book of life,
but I will confess his name before my Father, and before his
angels.” (Revelation 3:5).
“And all the angels stood round about the throne, and about
the elders and the four beasts, and fell before the throne on
their faces, and worshipped God, Saying, Amen: Blessing, and
glory, and wisdom, and thanksgiving, and honour, and power,
and might, be unto our God for ever and ever. Amen.” (Reve-
lation 7:12).
“For I think that God hath set forth us the apostles last, as it
were appointed to death: for we are made a spectacle unto the
world, and to angels, and to men.” (I Corinthians 4:9).
The Apostle Paul was comparing the struggles of the Apos-
tles with that of those that were taken captive and paraded
before the world, much like the victorious Roman generals that
would display the spoils of the victories before a home crowd.
In this case, angels would also be gazing at the great sufferings
of God’s people, who attributed their enduring strength and
grace to God. Angels would then give God praise and glory as
they stand amazed at God’s power in men, made possible only
by man’s submission to God. Angels stand in awe of God’s plan
of salvation and means for redemption of mankind.
“Unto whom it was revealed, that not unto themselves, but
unto us they did minister the things, which are now reported
unto you by them that have preached the gospel unto you with
the Holy Ghost sent down from heaven; which things the angels
desire to look into.” (I Peter 1:12).
“Likewise, I say unto you, there is joy in the presence of the
February, 1996
angels of God over one sinner that repenteth.” (Luke 15:10).
Angels are constantly observing God’s creation, specifically
man, and more specifically redeemed man.
“Take heed that ye despise not one of these little ones; for I
say unto you, That in heaven their angels do always behold the
face of my Father which is in heaven.” (Matthew 18:10).
“Whosoever therefore shall be ashamed of me and of my
words in this adulterous and sinful generation; of him also shall
the Son of man be ashamed, when he cometh in the glory of his
Father with the holy angels.” (Mark 8:38).
“For whosoever shall be ashamed of me and of my words, of
him shall the Son of man be ashamed, when he shall come in
his own glory, and in his Father’s, and of the holy angels.” (Luke
9:26).
The angels have always wanted to know about God’s marvel-
ous ways, especially those of salvation, because an angel will
never know what it means to be a redeemed, ransomed spiritual
son of God. God gives them a taste of this by revealing it
through the church, Christ’s body.
“And to make all men see what is the fellowship of the
mystery, which from the beginning of the world hath been hid
in God, who created all things by Jesus Christ: To the intent
that now unto the principalities and powers in heavenly places
might be known by the church the manifold wisdom of God”
(Ephesians 3:9-10).
Thus when angels behold the submission of the woman to the
man, they give glory to God for that. They marvel at God’s
power working in the lives of mankind as he turns to God in
repentance and then continues to live a life in submission to
His will. If man follows God of a willing heart he causes the
angels in heaven, who know no insubordination, to rejoice and
praise God for that joy. The church is to glorify God in this
manner.
“According to the eternal purpose which he purposed in
Christ Jesus our Lord” (Ephesians 3:11).
“Unto him be glory in the church by Christ Jesus throughout
all ages, world without end. Amen.” (Ephesians 3:21).
As a last statement on the headcovering, the Apostle Paul
implies that this should be self-evident that the woman should
be veiled or covered when praying.
“Judge in yourselves: is it comely that a woman pray unto
God uncovered?” (v 13).
What the Apostle may have been referring to was the ob-
served practice of the Jewish women who were worshipping
God also with their heads covered. Although there were Jewish
Christians in the Corinthian church, many Gentile converts
should have realized that this was proper simply by observing
the Jewish converts who continued to wear the veil during
worship.
Continued on page 10
Exhortations • 9

The Headcovering
Continued from Page 9
Her hair is given her for a covering?
“Doth not even nature itself teach you, that, if a man have
long hair, it is a shame unto him? But if a woman have long
hair, it is a glory to her: for her hair is given her for a covering.”
(vv 14-15).
What? Has the Apostle Paul changed his mind? Certainly
not. He would not systematically expound universal truths
about God and, using them as a base, lay down the proper
decorum for public worship and then say, “I was just teasing
you; the woman’s hair is really her headcovering.” The Apostle
has just completed his teaching on the headcovering in verse
13, and has now changed the topic to the length of hair of the
man and the woman. That is, up to and including verse 13, he
states the order of submission in the church and the wearing of
headcoverings by women and the not covering of the head for
men. In verses 14 and 15, the Apostle is now focusing his
attention on the length of hair for the man and woman. This,
too, is of importance in the worship of God and how we reflect
His glory.
One very essential difference in this verse is the Greek word
used for covering in verse 15. This verse has perhaps caused the
most confusion. The word used here is περιβολαιον (peribo-
laion), which literally means something thrown around one,
i.e., a mantle, veil; but can be used as covering or vesture. That
is, the type of covering described here is some form of decora-
tive vesture or scarf that is cast around the woman’s head, as
can be seen in eastern dress. The Apostle here is saying that
the woman should have long hair because God has given it to
her for an adornment (glory). Her long hair makes her more
beautiful (her glory), much like the flower of a plant beautifies
the plant.
“For all flesh is as grass, and all the glory of man as the flower
of grass. The grass withereth, and the flower thereof falleth
away” (I Peter 1:24).
On the other hand, the man ought to have short hair so as to
differentiate him from the woman. The man is not to be
effeminate; that is, not displaying characteristics that are re-
garded as typical of women (see Deuteronomy 22 and Romans
1).
Has the Apostle changed his mind
again?
“But if any man seem to be contentious, we have no such
custom, neither the churches of God.” (v 16).
Again, for the same reason, the Apostle does not just sweep
everything under the mat and say, “Look, if this is going to be
a big problem for you, let’s just forget everything I have just
said.” Here he says, “If anyone is a lover of strife (φιλονεικοσ
– philoneikos), or wants to argue, we have no other practice,
neither does any other church of God.” That is, when it comes
10 • Exhortations
to how the head is presented, this is the only acceptable way of
worshipping God, here, and in any other church. This state-
ment reinforces the fact that this teaching was not just for the
Corinthian church, but for all other churches of God. The word
used for “such” here is τοιουτοσ (toioutos), which (according
to Strong’s) means literally “truly this, i.e. of this sort (to denote
character or individuality); and can be translated as “like, or
such (an one)”. That is, there are no other variations of this
decorum: it is unique. By the way, the NIV, NASB, and Ampli-
fied versions of the Bible all translate it this way.
Just as an illustration as how the same wording could be used
today in the Apostolic Christian Church, let us look at water
baptism. We all practice full immersion. Let’s say that some-
body came along and wanted to change that practice by simply
sprinkling the convert with water. If the Apostle Paul were here
today he probably would have said, “If any man be contentious
(has a problem with it), we have no such (other) custom (other
than full immersion) — neither do (any other of) the churches
of God.”
When is the headcovering to be worn?
The Scripture is quite clear that it is during prayer and
prophesying.
What is praying? Here the word is προσευχοµαι
(proseuchomai), which literally means, “to pray to God, i.e.
supplicate or worship”. I Thessalonians 5:17 says we should
“pray without ceasing”.
What is prophesying? Three chapters later we find:
“But he that prophesieth speaketh unto men to edification,
and exhortation, and comfort.” (I Corinthians 14:3).
Any time we are speaking spiritual things to edify, exhort, or
comfort, we are considered to be prophesying.
Historical Perspective
Historical research encouragingly reveals that women in the
early church, and in the centuries that followed, observed the
Biblical teaching of wearing the headcovering when participat-
ing in prayer or public worship. Clement of Alexandria (150-
220 AD) was an ardent advocate of this practice. He said, “For
this is the wish of the Word since it is becoming for her to pray
veiled.” He based his conviction on God’s Word.
It is also interesting that the art of the ancient church, as
preserved in the Roman catacombs, depicts praying women as
wearing the palla, a veil or scarf on the head which hung down
over her shoulders. Note that this was in Rome also, not just in
Corinth. As late as the Tenth Century AD, there is a drawing
of a worshipping group of believers: the men’s heads are un-
covered, and the women’s heads are covered with veils. In
Rembrandt’s painting of “Preacher Anslo Giving Comfort to
Women”, it shows the women’s heads covered with a gauze veil.
Bibliography
King James Authorized Version of the Bible; Prayer Veil, Apostolic Christian
Publications; Strong’s Exhaustive Concordance of the Bible
February, 1996

Fundamentals of Faith and
Fellowship
Continued from Page 8
so much in the state church,
were set up, the proven way
and guidance for the congre-
gation was revealed by the
practical use of the Bible.
An important directive in
the interest of good order in
the congregation the apos-
tolic council in Jerusalem
gave to the Christians who
were more out of
heathenism, which reads:
“That ye abstain from meats
offered to idols, and from
blood, and from things stran-
gled, and from fornication...”
(Acts 15:29). We avoid there-
fore the eating of blood and
foods prepared with blood
and things strangled.
The care of the fellowship
has the purpose to keep alive
the life of faith and unity
among the members. For this
reason Paul wrote to the
Philippians: “If there be
therefore any consolation in
Christ, if any comfort of love,
if any fellowship of the Spirit,
if any bowels and mercies,
Fulfil ye my joy, that ye be
likeminded, having the same
love, being of one accord, of
one mind.”
(Phil. 2:1-2).
Christ said: “The care of the
“I am the true
vine, and my fellowship has the
Father is the
husbandman.
purpose to keep alive
Every branch the life of faith...”
in me that
beareth not fruit he taketh
away: and every branch that
beareth fruit, he purgeth it,
that it may bring forth more
fruit.” (John 15:1-2).
By the redemption we have
become branches of the same
vine or the children of God,
brothers and sisters. The con-
gregation is Christ’s body, we
February, 1996
the members. The same Fa-
ther makes of us one large
family. If one member suf-
fers, all suffer. Has one a bur-
den, all help to bear it. This
intimate fellowship becomes
especially manifest in mutual
intercession. The first con-
gregation of Christ’s disciples
is exemplary, for they were of
one heart and soul.
Proclamation of
the Word
In the proclamation of the
Word, the basis of the Gos-
pel — repentance, forgive-
ness, baptism, and above all,
the name Christ Jesus — ac-
cording to our confession
shall be in the foreground.
Brethren
Meetings
In order to strengthen ever
anew the bond of fellowship
and of the love of Christ, gen-
eral meetings of the breth-
ren, from far and near, are to
be held from time to time. In
these meetings important
matters and questions con-
cerning the fellowship are to
be deliberated upon in broth-
erly harmony. The first meet-
ing of this kind was held in
1836 at Hauptwil.
Admonitions
The Gospel gives instruc-
tions on how to deal with
those who err. In the first
place, the personal admoni-
tion in love and sincerity, in
holy caution, gentleness, and
wisdom, with the individual
alone shall be exercised. The
instruction of the Apostle for
such cases is: “Brethren, if a
man be overtaken in a fault,
ye which are spiritual, restore
such an one in the spirit of
meekness; considering thy-
self, lest thou also be
tempted.” (Gal. 6:1).
Fröhlich wrote in 1854:
“The offended person
should, in the reconciliation,
heartily approach the of-
fender with heart and hand,
“... If he shall hear
thee, thou hast
gained thy brother.”
because actually it is the Lord
Himself who has been of-
fended more than the human
person, who should gladly
forgive and bury all that is
done to him personally.”
Christ said: “... If he shall
hear thee, thou hast gained
thy brother. But if he will not
hear thee, then take with thee
one or two more, that in the
mouth of two or three wit-
nesses every word may be es-
tablished. And if he shall ne-
glect to hear them, tell it unto
the church...” (Matt. 18:15-
17). The admonition, if nec-
essary, should be repeated.
(Titus 3:10).
If a member of the congre-
gation has become guilty of a
serious error, action shall be
taken in the sense of the ap-
ostolic teaching (I Tim. 5:20):
“Them that sin rebuke before
all, that others also may
fear.” A restriction in full
participation in membership
will be imposed for a time
upon the respective member
whereby he will be directed
to sincere repentance in or-
der to win back the good
pleasure of God.
Excommunication
Serious sins bring with
them exclusion from the con-
gregation, according to the
divine Word: “For if we sin
wilfully after that we have re-
ceived the knowledge of the
truth, there remaineth no
more sacrifice for sins, But a
certain fearful looking for of
judgment and fiery indigna-
tion, which shall devour the
adversaries.” (Heb. 10:26-
27). The exclusion is an-
nounced before the assem-
bled congrega-
tion to which the
erring one has
been invited, or
of which he has
been apprised in
writing (II Thes.
3:14).
Fröhlich wrote on May 30,
1855: “The Apostle Paul
made a distinct difference
between punishment and ex-
clusion; i.e., between a
brother who walks disor-
derly, does not work, goes
about idle, is impertinent,
and so forth, and the brother
who lives in open sin, such as
adulterer, fornicator, drunk-
ard, blasphemer, miser, and
cheat. From the first kind one
should withdraw (punish-
ment), that he may be
ashamed; but he shall not be
excluded if he accepts admo-
nition and improves, and he
shall be treated as a brother
(II Thes. 3:6-15). On the
other hand, one of the second
kind shall be excommuni-
cated as an evil leaven, who
leavens the whole congrega-
tion as long as he is therein.
(I Cor. 5:11-13). “Therefore
put away from among your-
selves that wicked person.”
A re-admission of an ex-
communicated person comes
Continued on page 12
Exhortations • 11
Fundamentals of Faith and
Fellowship
Continued from Page 11
into consideration only as far
as the divine Word permits,
and where the working
of the grace of God in
the heart of the erring
one is apparent.
marriage is one
For this reason God
has appointed teachers in which... the
and elders in the con-
gregation, according to
Hebrews 13:17: “Obey
them that have the rule
over you, and submit
yourselves: for they
borne together.”
watch for your souls, as they
that must give account, that
they may do it with joy, and
not with grief: for that is un-
profitable for you.”
Marriage
It is clear from Scriptures
that marriage is a state or-
dained of God. It shall be an
indissoluble lifelong union.
The Mosaic Law contains
commandments which in all
strictness and earnestness di-
rect attention to the sacred-
ness of marriage.
In the new covenant mar-
riage is regarded no less im-
portantly. In Paul’s first letter
to the Corinthians, we find
this direction regarding en-
trance into marriage:
“... Only in the Lord.” (I Cor.
7:39). The believing husband
shall be house-priest and give
care, not merely to the exter-
nal good of his family, but he
shall above all be an example
to them for their spiritual
welfare.
In the first centuries of the
Christian era, therefore,
churchly copulation was
added to the civil marriage. It
was to be known that it is a
marriage consummated ac-
cording to the will of God,
12 • Exhortations
and not merely actuated by
the driving of lust, so that
everything might be done to
the glory of God. Bride and
“A happy
burden upon
this earth is
bridegroom united them-
selves at the table of the Lord
and together partook of the
holy communion. They
brought to the church a com-
mon gift, and then the bless-
ing was spoken on them and
their marriage in the prayer
accompanying the celebra-
tion of communion (Nean-
der). In later years, about 400
A.D., a church council or-
dained that bride and bride-
groom be presented before
the parents or witnesses to
receive the blessing.
A happy marriage is one in
which two persons of one
mind, and God as the third in
the union, are united in wed-
lock, where there is mutual
understanding and consid-
eration; and where one does
not live only for himself, but
in the unity of faith and spirit,
the burden upon this earth is
borne together. On such a
marriage God has promised
His blessing, as it is written in
Psalm 128.
After the civil marriage
and after the period of en-
gagement has been honor-
ably observed, God’s blessing
is invoked upon the couple in
the common prayer of the
congregation.
Rearing of
Children
“Suffer little children to
come unto me, and forbid
them not: for of such is the
kingdom of God.” (Luke
18:16).
There have been forces at
work at all times to draw to
themselves the children, who
represent the future.
The instruction of children
lay very close to the heart of
Fröhlich, and he often had to
admonish parents for their
neglect in this connection. It
is the foremost duty of par-
ents to bring up their children
in the fear of God and to lead
them to their Savior, for it is
surely the wish of every par-
ent to have their children
happy in body and soul, and
to find the right way through
life. Believing parents ought
to be more diligent in rearing
their children in simplicity,
truth, and modesty, which is
“It is the foremost
duty of parents to
bring up their
children in the fear
of God...”
esteemed by all. The preser-
vation of the children against
the spirit of the world, ambi-
tion, vanity, and secrecy, is a
great blessing for themselves,
for the family, and for the
congregation.
“Honour thy father and
mother; (which is the first
commandment with prom-
ise;) That it may be well with
thee, and thou mayest live
long on the earth. And, ye
fathers, provoke not your
children to wrath: but bring
them up in the nurture and
admonition of the Lord.”
(Eph. 6:2-4).
Military Service,
Conscientious
Objection, and
Taking of Oaths
Christ taught the people:
“Ye have heard that it hath
been said, An eye for an eye,
and a tooth for a tooth: But I
say unto you, Love your ene-
mies, bless them that curse
you, do good to them that
hate you, and pray for them
which despitefully use you,
and persecute you; That ye
may be the children of your
Father which is in heaven.”
(Matt. 5:38,44-45). To Peter
He said: “Put up again thy
sword into his place: for all
they that take the sword shall
perish with the sword.”
(Matt. 26:52). And John an-
swered the soldiers: “Do vio-
lence to no man, neither ac-
cuse any falsely.” (Luke
3:14).
On the basis of these words
of Christ, the true Christians
of all times had to
hold to the convic-
tion that one
should not kill, not
even in wartime:
they confessed
themselves non-
combatant, which
corresponds to the
faithfulness of the
congregation to
Christ’s word and life.
It is also in accordance with
the simple, wholesome hu-
man reasoning that nations
are not born into the world
for the purpose of mutual an-
nihilation, but to possess the
earth and to come to the
Kingdom of God.
Instead of the oath, an af-
firmation by word of mouth is
acknowledged. In this wise
we render to the state that
which is due to the state, and
to God that which belongs to
God.
February, 1996
 tance to God, knowledge of one’s self, faith in Christ, etc. But
he preached to deaf ears. I understood not a word of all he said.
The Life of His sermon seemed in part foolish to me, in part vexatious.
Samuel Heinrich Fröhlich “Yet I was honest enough to write down at home in my diary
Part 1 the main thought which had stayed with me and as it still stands
there under the date of April 6, 1824, namely: ‘Through the
knowledge of God, man comes to the knowledge of self; that is
the truth which Christ taught us and to which we arrive only
Continued from Page 7
through repentance.’ But that was all; and besides, I do not
know whether I wrote it correctly or not, for the sinner does not
What Schultess began in Zurich was completed by DeWette in
attain to self-knowledge through knowledge of God, but much
Basel. I became utterly carried away by the idealism with which
more the reverse: ‘Through the knowledge of self, one comes
he treated the Scriptures. I thought this was the true way and
to the knowledge of God,’ (John 16:8): ‘And when He is come,
was sorry only that I did not have the wings to follow him in his
He will reprove the world of sin, and of righteousness, and of
flight. I honored him almost as a god. I felt no need of the
judgment:’
LIVING GOD and had no thought of conversion from my sins.
“From that day on, however, a whole year passed before I felt
“During my stay in Zurich I also entirely neglected prayer.
the slightest trace of the knowledge of self, and from the above
Even the mechanical prayer learned from childhood seemed
it is clear that if the grace of God wished to make something of
ridiculous. In Basel, ‘Witschel’s Morning and Evening Sacri-
me to His glory, it certainly had in me, the greatest of all sinners,
fice’ appealed to my taste, not so much for the sake of prayer,
a fit object in whom to manifest, even in me, the greatest riches
but because it appealed to my idealism, and — with all my
of the patience and pity of our Lord Jesus Christ, that I in turn
sins — I wished to be pious. For that purpose those were the
should have pity toward my brethren in the flesh who still
right ‘sacrifices’ that cost nothing. My benighted spirit had by
wander in error along the course of this world and after the
way of Basel the opportunity to cultivate and develop itself
prince of darkness. Finally, it pleased God well to awaken me
more. There were among the students some who belonged to
from the sleep of death. He passed by me and saw me lying in
the Community of Brethren. These were distasteful to me from
my blood. He said to me as I thus lay in my blood, ‘Thou shalt
their very name, without knowing any other cause. It was a blind
live!’ (Ezekiel 16:6).
zeal like that of Saul. I became a scoffer, and slanderer, and a
blasphemer. “It was the month of April, 1825, when I was spending my
Easter vacation in Brugg. All the circumstances are as fresh in
“On my transfer to Basel, I was commended by the State
my mind today as if they had happened yesterday. I cannot,
Rector of my native city to the courtesy of one of his friends in
however, recall that there were many previous preparations or
Basel, Pastor P. [*Fröhlich never divulges the identity of Pastor
any special circumstances to work towards it. A very soft voice,
P. in any of his writings.] He received me in a very friendly
which was neither terrifying nor depressing, but nevertheless
manner and introduced me into a society of long standing
very convincing and penetrating, spoke in the depth of my soul,
composed of young students who met every Thursday evening
‘It cannot remain thus with thee. Thou must change!’ And at
to read and discuss the Greek New Testament. Most of these
the same time it drew me irresistibly onward. I knelt for the first
students were inclined toward the Community of Brethren. For
time before the hidden God and with uplifted hands solemnly
this very reason I felt uncomfortable among them and in every-
gave the vow of fidelity that from now on it must be different
thing became an opponent. When they finally decided to begin
with me.”
and close the hour with song and prayer, I became angry and
stayed away, and also made others desert them so that gradually
the class was almost disbanded, until after my conversion when And the hand of the Lord was with them: and a
it was again brought to renewed life and blessing.
great number believed, and turned unto the Lord.
“Nevertheless, the true God and Father of our Lord Jesus
Christ was not alone in His exceeding patience and longsuffer-
ing in bearing with me in this time of my blindness, for this Then tidings of these things came unto the ears
beloved Pastor P. was tireless in his endurance with me. As often
as I visited with him (which was not very frequently), he greeted
of the church which was in Jerusalem: and they sent
me with the question, ‘Well, how are things going in the most forth Barnabas, that he should go as far as Antioch.
important matter of all?’ What he meant by this and what the
most important matter of all was, I could not imagine. Each
time I became embarrassed and still did not wish to let him Who, when he came, and had seen the grace of
notice it. God, was glad, and exhorted them all, that with
“Once, however, when he asked me again as to the most purpose of heart they would cleave unto the Lord.
important matter of all, I could not help but ask him the
counter-question — what he meant by it. The esteemed pastor
almost laughed at the question, but he composed himself, Acts 11:21-23
grasped the opportunity, and began to preach to me of repen-

February, 1996 Exhortations • 13


Adornment
George Freund
Brother George Freund is an elder brother in the Mansfield,
Ohio, congregation. The following article is excerpted from a
presentation he was originally assigned to make at an Elders’
Meeting some 20 years ago.
This is an important ques-
tion to the church. As a
brotherhood we must ask
ourselves, “Are we a sepa-
rated people?” The Christian
life requires separation from
the world. It is found in
II Corinthians 6:17-7:1 (and
other places), which says,
“Wherefore come out from
among them, and be ye sepa-
rate, saith the Lord, and
touch not the unclean thing;
and I will receive you, And
will be a Father unto you, and
ye shall be my sons and
daughters, saith the Lord Al-
mighty. Having therefore
these promises, dearly be-
loved, let us cleanse our-
selves from all filthiness of
the flesh and spirit, perfect-
ing holiness in the fear
of God.” Also, I John
2:15-16, “Love not the
world, neither the
“If any man love
things that are in the the world, the
world. If any man love
the world, the love of love of the Father
the Father is not in
him. For all that is in is not in him.”
the world, the lust of
the flesh, and the lust of the
eyes, and the pride of life, is
not of the Father, but is of the
world.”
There are many things that
we must consider, but let us
consider the carnal trait of
pride and some of the specific
things that contribute to
pride. Make-up and jewelry,
because they feed the evil
spirit of pride, are denounced
by God and were a source of
His wrath and judgment that
was brought upon God’s peo-
ple. Let us always remember
that God gave jewels of gold
14 • Exhortations
and jewels of silver to His
chosen people as they were
intended for the honor and
glory of Him.
Exodus 12:35 tells us that,
at the time of the Exodus, the
children of Israel, according
to the word of Moses, “... bor-
rowed of the Egyptians jew-
els of silver, and jewels of
gold, and raiment.” These,
however, were intended for
the priestly garments and for
use in the tabernacle that was
to be built. (cf. Exodus ch 25-
28 and Joshua 6:19). Abra-
ham’s servant, when asking
for Rebekah as Isaac’s wife,
offered jewels of gold and sil-
ver and raiment (Genesis
24:53). These were offered to
glorify God, since his seeking
for a helpmate was done in
faith that God would so lead.
As we look further in the
case of Isaac, he became the
father of twin sons. Jacob, in
due time, went to his
mother’s family and there
married Leah and Rachel.
When the time came that he
was to return to Canaan with
his family, as he journeyed
near Bethel the Lord told
him to build an altar there.
He told his wives to prepare
for this sacred occasion by
putting on a change of rai-
ment and bringing their false
gods to him. So they brought
the strange gods and all their
earrings, and Jacob buried
them under an oak tree. Note
that this jewelry was consid-
ered by God as an idol
(Genesis 35:1-4).
In the case of the Israelites
in the wilderness, the jewelry
God intended for the taber-
nacle was instead worn by the
wives, the sons, and the
“Make-up and
jewelry have
always been the
hallmark of
harlots down
through the ages.”
daughters of the Israelites as
recorded in Exodus 32:2.
And these, namely the ear-
rings, were taken off in order
to make the golden calf. Note
again that jewelry became an
idol that brought God’s
wrath upon the people of
God (Exodus 33:4-6).
In Ezekiel 16:9-20, the
Lord told the children of Is-
rael that their renown went
forth among the heathen na-
tions for their beauty which
was perfect through God’s
comeliness which God had
provided for them. Then
came God’s condemnation
upon them because they
trusted in their own beauty to
draw people after them. They
also took the jewels of God,
the jewels of gold and silver,
and made idols from them.
They had associated with
people of other nations, and
God called them an adulter-
ous people because God had
demanded that they should
live separate from other na-
tions. In Ezekiel 23:40, the
condemnation was that the
children of Israel had painted
their eyes and decked them-
selves with jewels to draw
men after them. Always the
condemnation is the product
of their hearts and their de-
sire to mix or to be as other
people.
The same is true today of
those who wish to broaden
the way to accept proudful
people who “profess” to be
followers of Jesus, but have
not yet separated themselves
from the world and
the pride of life.
Some would con-
tend we must come
into a relationship
with other churches
and accept them if
they profess to be
born again. They
have forgotten the
separation from the
world that has made
our assembling together
something special, because
we can fellowship together in
that like, precious faith and in
the simplicity and in the
comeliness in which God has
originally created us.
Some are no longer con-
tent to be different, but want
to be like the world: and with
proud hearts bedeck them-
selves with make-up and jew-
elry. God looks into these
hearts and recognizes the re-
bellion therein, of which His
word teaches. Had God in-
tended for people to be
adorned in this way with
make-up and jewelry, they
would have been born that
way. Can anyone assume that
he can improve upon God’s
perfect creation?
Also note that make-up
and jewelry have been the
hallmark of harlots down
through the ages. Read
Isaiah 3:16-26 to see how
God judged the Israelites for
this sin of pride as they ex-
pressed it by their adorn-
Continued on page 15
February, 1996

Adornment
Continued from Page 14
ment. God uses the word
haughty in this instance.
Haughty is a synonym of
pride; and with this haughty
appearance God included
the term “wanton eyes”. It
seems inconceivable that
true Christian women or men
would deliberately adorn
themselves in this fashion.
God makes it perfectly clear
that such adornment is pride.
Proverbs 16:18 says, “Pride
goeth before destruc-
tion, and an haughty
spirit before a fall.”
Again, quoting I John “Pride goeth
2:16, “For all that is in
the world, the lust of
the flesh, and the lust
of the eyes, and the
destruction, and
pride of life, is not of
the Father, but is of the
an haughty
world.” James 4:6 says, spirit before a
“... God resisteth the
proud, but giveth grace
unto the humble.”
The same God who con-
demned these things in the
Old Testament times because
of pride, still condemns them
today in the day of grace.
That is why in the New Testa-
ment the apostles warned
against outward adorning.
Allow me to read you I Timo-
thy 2:9-10 in both the King
James and the Amplified Bi-
bles. The King James says,
“In like manner also, that
women adorn themselves in
modest apparel, with shame-
facedness and sobriety; not
with broided hair, or gold, or
pearls, or costly array; But
(which becometh women
professing godliness) with
good works.” The Amplified
Bible says, “Also, that women
should adorn themselves
modestly and appropriately
and sensibly in seemly ap-
parel, not with [elaborate]
hair arrangement or gold or
February, 1996
pearls or expensive clothing,
but by doing good deeds —
that is, deeds in themselves
good, and for the good and
advantage of those contacted
by them — as befits women
who profess reverential fear
for and devotion to God.”
I Peter 3:3-4 in the King
James Version says, “Whose
adorning let it not be that
outward adorning of plaiting
the hair, and of wearing of
gold, or of putting on of ap-
parel; But let it be the hidden
before
fall.”
man of the heart, in that
which is not corruptible, even
the ornament of a meek and
quiet spirit, which is in the
sight of God of great price.”
This meek and quiet spirit
which we found so beautiful
in our older sisters of some
years ago seems now to be
lacking in so many of our pre-
sent-day Christians. Instead
we are told that the church
must change to fit the times.
How erroneous is this think-
ing. The Bible teaches that
God is the same yesterday,
today, and forever. What
kind of a God would He be if
the standards changed from
one generation to another?
In a scriptural study of the
ring in its singular form, we
find it used as a signet, or
signature, or seal, in making
a document official as re-
corded in Esther 8:8, “Write
ye also for the Jews, as it
liketh you, in the king’s name,
and seal it with the king’s
ring: for the writing which is
written in the king’s name,
and sealed with the king’s
ring, may no man reverse.”
Also, Esther 3:10, “And the
king took his ring from his
hand, and gave it unto
Haman the son of
Hammedatha the Agagite,
the Jews’ enemy.” Daniel
6:17 also refers to the use of
the king’s ring as his official
signet. When the rejoicing
and much-relieved father of
the returning prodigal placed
a ring on the hand of his son,
it was very probably a family
signet to signify the son’s full
acceptance back into the
family from whose circle he
had departed. It cannot be
assumed that it was intended
to serve as an ornament.
James 2:2 uses the ring in the
context of great wealth, and
certainly, as such, cannot be
taken as an excuse for the
wearing thereof. James ex-
plains it as giving a false sense
of superiority over others and
“Some had paid
strict attention
to these
instructions;
others had not.”
as a source of pride.
Another scriptural truth
which we hear labeled “un-
necessary” is the wearing of a
headcovering by Christian
women. We must remember
that the Apostle Paul, writing
in I Corinthians 11:2 states
that it is an ordinance. The
Funk and Wagnall Diction-
ary defines ordinance as “an
order or law or command of
either a governmental body,
a religious order, or a law or
command of God”. It ap-
pears that the Apostle Paul
had previously given the
Corinthians a variety of di-
rection and instruction rela-
tive to the matters mentioned
in I Corinthians 11:1-16. As a
result, some had paid strict
attention to these instruc-
tions; others had not. As a
result, there were conten-
tions and divisions as conse-
quences, where he now here
attempts to reprove and rec-
tify the same.
The word prophesy also be-
comes a stumbling block to
some who say it only means
to preach. The dictionary de-
fines prophesy as “to speak or
utter for God; interpret, de-
clare, preach, expound, ex-
hort”. To prophesy in the
scriptural sense is to utter re-
ligious truths under divine in-
spiration: not necessarily to
foretell future events, but
rather to warn, to exhort, to
comfort. Any person who en-
gages in public acts in the
worship of God — whether
praying, singing, or exhort-
ing — is in fact prophesying.
I Corinthians 14:3-4
states, “But he that
prophesieth speaketh
unto men to edifica-
tion, and exhortation,
and comfort. He that
speaketh in an un-
known tongue edifieth
himself; but he that
prophesieth edifieth
the church.”
In the King James Bible,
I Corinthians 11:9-10 states,
“Neither was the man cre-
ated for the woman; but the
woman for the man. For this
cause ought the woman to
have power on her head be-
cause of the angels.” The Liv-
ing Bible, referring to this
same passage, states, “So a
woman shall wear a covering
on her head as a sign that she
Continued on page 16
Exhortations • 15

Adornment
Continued from Page 15
is under man’s authority, a
fact for all the angels to no-
tice, and a fact in which all
angels rejoice.” It is to indi-
cate that she acknowledges
God’s established order, and
that the head of every man is
Christ, and the head of the
woman is the man, and the
head of Christ is God. The
Living Bible adds, “Yet, if she
refuses to wear a headcover-
ing, then she should cut off all
her hair.” The Revised
Standard Version of the Bi-
ble refers to the covering as a
“veil”. Genesis 24:65 tells us
that when Rebekah came to
Canaan and saw Isaac ap-
proaching, she put a veil on
her head, and she became his
wife.
Some persons become so
bogged down resisting order
which they consider church
tradition, that they instead
establish new tradition of
their own; or worse yet, adopt
worldly tradition. Paul writes
in II Thessalonians 2:15,
“Therefore, brethren, stand
fast, and hold the traditions
which ye have been taught,
whether by word, or our epis-
tle.” Also, II Thessalonians
3:6 states, “Now we com-
mand you, brethren, in the
name of our Lord Jesus
Christ, that ye withdraw
yourselves from every
brother that walketh disor-
derly, and not after the tradi-
tion which he received of us.”
We must conclude that to
set our own standards or our
own traditions in the afore-
mentioned matters comes
only from our carnal nature
and is marked by a spirit of
rebellion which God will
never honor. To be spiritually
minded is proved by a meek
and submissive spirit. May
our beloved brothers and sis-
ters in all our congregations
return to that way which was
established in Godly and rev-
erential grace so many years
ago. This way has been
proven by the lives of our par-
ents and our grandparents,
who found inner peace and
joy in living lives of meek-
ness, submission, and humil-
ity. They came out of the
world and became a sepa-
rated people. They pointed
out to us a way, which, if we
also walk therein, will lead to
heaven. May we remember
the exhortation in the last
verse of hymn 100 in the
Zion’s Harp, which states:
“Look above; behold their
way; / Strive to enter in as
they!”

E xhortations
The Newsletter of the
Apostolic Christian Publishing Company
P.O. Box 416
Syracuse, NY 13215-0416