425:, which became a key aspect of his doctrine. This principle was not originally part of Fröhlich's theology, but was incorporated after his interactions with Mennonite congregations in Switzerland in the early 1830s. Specifically, "He accepted their teaching on nonresistance". Fröhlich's faith statement lacked provisions on military service, prompting the adoption of nonresistance as a formal doctrine. This stance led to severe persecution of Nazarene conscientious objectors, particularly in Hungary and Yugoslavia, where they faced imprisonment and harsh treatment. Despite this, the commitment to nonresistance and pacifism remains a fundamental aspect of Fröhlich's legacy, continuing to shape Nazarene beliefs and practices.
413:, arguing that it contradicts the Anabaptist emphasis on personal conversion and faith. He believed that baptism should follow a personal transformation and that infants, lacking the capacity for faith, cannot meet the requirements for baptism. Frohlich interpreted Matthew 28:19-20 as indicating that baptism should come after an individual has demonstrated faith. He also compared infant baptism unfavorably with John’s baptism, which required repentance and personal preparation. Frohlich critiqued supporters of infant baptism for misunderstanding its role, asserting that it should be a conscious act of faith rather than a ritual performed on those unable to make a personal decision.
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Froehlich emphasizes that the human spirit is what connects individuals to God, while the body ties them to the physical world. Sin, in his view, affects this balance, leading to spiritual death if not addressed through faith and redemption. His perspective aligns with
Anabaptist beliefs, highlighting the importance of spiritual regeneration and the pursuit of a pure, Christ-centered life.
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immersion, specifically trine immersion (three dips). Froehlich himself preferred immersion but was initially baptized by sprinkling. His followers, the Neutäufer, supported immersion, causing a split in the
Mennonite Church. However, it’s unclear if the Brethren's influence came before or after the Neutäufer’s adoption of immersion.
373:, and the personal sins that individuals commit. Froehlich believes that while all humans inherit a tendency to sin from Adam, they are not guilty of Adam's specific sin. Instead, guilt is only attributed to the sins individuals commit themselves after they reach an age of understanding and accountability.
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Fröhlich's theology was radical in its implications for
Christian living, insisting on a complete transformation of the believer through the power of the Holy Spirit, which he linked closely with the rite of baptism. This transformation was so thorough that he believed it erased the marks of original
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Froehlich also emphasizes the role of the law in helping individuals recognize their sinfulness. He believes that through the law, people become aware of their sinful nature and their need for redemption, which leads them to seek forgiveness and atonement through Christ. Overall, Froehlich's doctrine
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Samuel
Heinrich Fröhlich married Susette Brunschwiler in August 1836. Their marriage faced significant challenges due to their non-compliance with state-church regulations. For example, when they moved to Brugg, Fröhlich's hometown, the local church refused to grant Susette citizenship, making their
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The Neutäufer (New
Anabaptist) movement was a significant part of his religious life and work. After being influenced by the revival movement in the early 1820s, particularly the Moravian Brethren and the writings of François Fénelon, Fröhlich became increasingly disillusioned with the state church.
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His preaching and establishment of new congregations made him a notable figure in the revivalist movement within Europe. Despite facing opposition from the state church and enduring personal hardships, Fröhlich's influence reached across Europe and into North
America, and the principles he advocated
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Between May 1826 and Fall 1826, Fröhlich began the examinations for the ministry in the
Reformed state church of Switzerland. He failed these examinations, delaying his entry into the ministry by one year, and also suffered from respiratory ailments. He returned for his oral examination in May 1827
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This led to various hardships, including Fröhlich being separated from his wife during the birth of their first son in 1841, who died shortly after. The couple faced further persecution when Fröhlich was imprisoned following the birth of their second son in 1842. In 1844, they moved to
Strasbourg,
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A fundamental aspect of Fröhlich's theology was his strong advocacy for the separation of church and state. This view was partly shaped by his exclusionary experiences with the state church system in
Switzerland. His stance led to significant conflicts with state church authorities, culminating in
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The Neutäufer movement, under Fröhlich's leadership, emphasized spiritual renewal and strict adherence to biblical teachings, often in opposition to the established church. Fröhlich's efforts to create a distinct and devout community led to both his expulsion from various regions and the eventual
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Fröhlich's doctrine of God also highlighted the importance of enduring persecution and suffering as part of the
Christian experience, reflecting a strong martyr identity within his movement. This identity was central to his followers' sense of being a remnant of true believers set apart from the
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His theological anthropology focuses on the nature of human beings, particularly the relationship between body, soul, and spirit. He views humans as composed of these three distinct elements, with the soul acting as the bridge between the body (physical aspect) and the spirit (spiritual aspect).
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Following his dismissal, Fröhlich underwent a period of intense spiritual searching. This culminated in his embrace of Anabaptist teachings, including believers' baptism, separation of church and state, and nonviolence. In a significant act of spiritual renewal, he was re-baptized as an adult in
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Fröhlich's view of God is heavily centered on holiness and the absolute necessity of a sanctified life. He argued that salvation was not just about individual justification but involved a cosmic struggle between these two kingdoms. His doctrine suggests that being part of God's Kingdom requires
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His work synthesized evangelical renewalist impulses with traditional Anabaptist convictions, emphasizing personal conversion, believer's baptism, and a strict moral code. Fröhlich's movement grew significantly during the 19th century, spreading across Europe and to the United States, where it
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Fröhlich's work in establishing and leading the Neutäufer congregations was extensive. He founded numerous communities in Switzerland, particularly in German-speaking regions, and later in Alsace and southern Germany. His influence also reached Hungary, where the Nazarenes joined the Neutäufer
476:, Fröhlich began organizing former church members into a new religious community that would later be known as the Neutäufer. This movement focused on the principles of believer's baptism, a rigorous moral code, and the rejection of state church practices, which Fröhlich saw as "antichristian."
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Importantly, Froehlich rejects the idea that children are born guilty of sin. While he acknowledges that children inherit a sinful nature from Adam, he asserts that they are not personally guilty until they are old enough to understand and commit sins themselves. This contrasts with some other
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or sprinkling. Historically, Mennonite practices varied, with early Anabaptists using sprinkling and immersion. By the Reformation, pouring became more common, but immersion was revived later among Mennonites, including the Neutäufer. The Brethren claimed to have influenced Froehlich to adopt
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His fervent preaching style, which emphasized spiritual renewal and a return to biblical principles, led to numerous spiritual revivals. However, his growing popularity also caused conflict with the State Church Consistory, who viewed his methods as disruptive to the established order.
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that deviated from true biblical teachings. His opposition led to his removal from his position by the church council on October 22, 1830. Subsequently, he was forbidden from performing any churchly functions and was removed from the list of Aargau clergy on June 4, 1831.
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Born in Brugg, Canton of Aargau, to a family of French Calvinist Huguenot descent, Fröhlich was raised with a strong religious foundation. Initially aligned with the rationalist theology of his time, he experienced a profound spiritual conversion that led him to reject
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Despite facing internal tensions and fragmentation, the principles Fröhlich established—such as non-resistance, separation from the world, and a strong community focus—remain central to the identity of the Apostolic Christian Church.
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In September 1830, Fröhlich was dismissed from his ministry and prohibited from preaching or performing sacraments due to his refusal to accept the newly established rationalist confession of faith that replaced the traditional
281:, Canton of Aargau. In December 1828, he took over a parish in Leutwil, known for its depravity. His evangelical message led to a notable response from the large congregation of 1,800, drawing widespread attention.
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his expulsion from Zürich in 1843. This separation principle also influenced his approach to church organization and governance, favoring independent congregations over state-sanctioned religious institutions.
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and Satan's Kingdom. Fröhlich's theology was influenced by his reaction against rationalist theology and his subsequent alignment with the Pietist movements, which stressed personal repentance and holiness.
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He found his studies mechanical and uninspired, likening them to preparation for a professional trade rather than a calling. Concerned, his parents sought the guidance of a Pietist student chaplain at
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Froehlich also categorizes sins into different levels of severity. He identifies "sins unto death," such as murder and adultery, as particularly serious offenses that were punishable by death under
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Pietist student conventicle. Initially resistant to their emphasis on self-knowledge and repentance, Fröhlich experienced a profound conversion, marked by a conviction to change his life.
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Religion was central to Fröhlich's upbringing, and his parents guided him toward a life in ministry, a path he accepted without question, viewing it as a profession to be learned.
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The turning point in Fröhlich's career came in 1830 when he vehemently opposed the introduction of a new catechism in the Reformed Church. He believed this catechism reflected a
380:. These sins are considered more severe compared to other, lesser sins. This categorization reflects his interpretation of scriptural teachings on sin and its consequences.
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sin, leading to a state where the believer could live without sin, a concept resembling the "Christian Perfectionism" found in some Anglo-American holiness traditions.
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Fröhlich's father, Samuel, was a tanner and church sexton, while his mother, Gottliebin (née Berger), came from a religious background. Fröhlich was also related to
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of sin highlights personal responsibility, the innocence of children regarding original sin, and the importance of recognizing sin through the guidance of the law.
586:
Pfeiffer, J. (2018). The nineteenth century Apostolic Christian Church: The dynamics of the emergence, establishment, and fragmentation of a Neo-Anabaptist sect.
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Emboldened by his new convictions, Fröhlich embarked on extensive missionary journeys throughout Switzerland. His teachings found particular resonance among some
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Die Errettung des Menschen durch das Bad der Wiedergeburt und die Erneuerung des heiligen Geistes: eine schriftmässige Erörterung über die Taufe in Christum
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Fröhlich was confirmed for ministry in the Protestant state church on May 27, 1827. Initially serving as a parish administrator, he later became a
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region. Through his preaching and private meetings, he established new congregations that would form the basis of the Evangelical Baptist Church.
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Fröhlich moved away from rationalist and liberal theological perspectives, adopting a gospel that emphasized repentance, the New Birth, faith in
550:“The Salvation of Man through the Washing of New Birth and the Renewal of the Holy Spirit—A Scriptural Discussion Concerning Baptism in Christ.”
834:"The Nineteenth Century Apostolic Christian Church: The Dynamics of the Emergence, Establishment, and Fragmentation of a Neo-Anabaptist Sect"
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theology of his Zürich and Basel mentors, rejected his parents' beliefs in what he considered superstitions such as “Hell” and “the Devil.”
534:“The Mystery of Godliness and the Mystery of Ungodliness—Their Natures and their Oppositions to Each Other Illuminated by the Word of God.”
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movement, and through emigration, the movement spread to the United States, where it became known as the Apostolic Christian Church.
144:. His work contributed to the development of Anabaptist thought in the 19th century and influenced subsequent religious movements.
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Samuel Heinrich Fröhlich was born on July 4, 1803, in Brugg, Canton of Aargau, Switzerland, to a family of devout French
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Dellsperger, R. (2005). Samuel Heinrich Fröhlich. In Historisches Lexikon der Schweiz. Retrieved August 25, 2024, from
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https://scholar.uwindsor.ca/cgi/viewcontent.cgi?params=%2Fcontext%2Fetd%2Farticle%2F7925%2F&path_info=MQ52576.pdf
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descent. Originally bearing the surname De Joyeux, the family fled to Switzerland following the revocation of the
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Die Erretung des Menschen durch das Bad der Wiedergeburt und die Erneuerung des heiligen Geistes
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complete separation from the world's corrupt systems, often represented metaphorically as "
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where their marriage was finally recognized in 1846 after a seven-year separation.
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in 1685. They later adopted the surname 'Fröhlich,' which means 'joyful.'
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In 1823, at age twenty, Fröhlich began formal theological studies at the
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in Zürich, where he was trained in classical languages and philology.
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Fröhlich was prepared from an early age for ordained ministry in the
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such as believer's baptism and the separation of church and state.
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https://books.google.com/books?id=7sbYFG5TvFIC&hl=en&gbpv=0
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Das Geheimnis der Gottseligkeit und das Geheimnis der Gottlosigkeit
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continue to be part of the Apostolic Christian Church's identity.
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Gratz, Delbert L. (1956). Fröhlich, Samuel Heinrich (1803-1857).
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He hold a dualistic worldview where two opposing kingdoms exist:
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Froehlich's views on baptism focused on whether it should be by
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140:, known as Neutäufer (New Anabaptists) in Switzerland and the
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718:. Chicago, Ill: Apostolic Christian Pub. Co, 1949, pp. 36-72.
673:(pp. 29-30). University of Windsor. Scholarship at UWindsor.
636:(pp. 24-25). University of Windsor. Scholarship at UWindsor.
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692:"ACC Windsor - The Life of Samuel Heinrich Froehlich Part 2"
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A study of the life and thought of Samuel Heinrich Froehlich
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A study of the life and thought of Samuel Heinrich Froehlich
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225:. During his education, Fröhlich was exposed to historical
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growth of the movement across Europe and North America.
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Influenced by the Moravian Brethren and the writings of
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Das Geheimnis der Gottseligkeit und der Gottlosigkeit
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https://hls-dhs-dss.ch/de/articles/010613/2005-03-11/
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influenced the formation of numerous congregations.
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588:Journal of Amish and Plain Anabaptist Studies, 6
902:Global Anabaptist Mennonite Encyclopedia Online
882:. Druck von Zürcher und Furrer. Retrieved from
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258:and was subsequently ordained to the ministry.
136:evangelist, theologian, and the founder of the
884:https://books.google.com/books?id=m7NP1xWkuuMC
772:"Samuel H. Fröhlich :: Wege zur Freiheit"
132:(July 4, 1803 – January 15, 1857) was a Swiss
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435:God's Kingdom
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423:nonresistance
417:Nonresistance
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90:Resting place
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65:, Switzerland
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1360:Jakob Ammann
1355:Menno Simons
1350:Dirk Philips
1335:Jakob Hutter
1272:Foot washing
1238:
1151:
1134:
1067:Abecedarians
1055:Beachy Amish
1018:Batenburgers
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779:. Retrieved
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699:. Retrieved
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367:original sin
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152:and embrace
146:
129:
128:
76:(1857-01-15)
55:July 4, 1803
1427:Evangelists
1412:1857 deaths
1407:1803 births
1303:Anabaptists
1282:Plain dress
1257:Agape feast
1234:free church
1205:Memorialism
967:Waldensians
844:(1): 1–25.
392:Soteriology
234:rationalist
1432:Anabaptism
1401:Categories
1330:Hans Denck
1310:Felix Manz
1023:Mennonites
1013:Hutterites
950:Background
943:Anabaptism
781:2024-08-24
701:2024-08-24
590:(1), 2-3.
558:References
328:Mennonites
169:Early life
134:Anabaptist
82:Strasbourg
51:1803-07-04
1250:Practices
1099:Bruderhof
850:2471-6383
403:immersion
202:Education
175:Calvinist
164:Biography
98:Education
1287:Shunning
1220:Pacifism
1173:Theology
474:Ami Bost
332:Emmental
245:Moravian
178:Huguenot
84:, France
1301:Notable
1277:Ordnung
1153:Ausbund
1118:History
444:Babylon
397:Baptism
279:Leutwil
1001:Groups
848:
544:(1838)
528:(1830)
506:Legacy
120:Spouse
1045:Amish
519:Works
275:vicar
241:Basel
59:Brugg
846:ISSN
371:Adam
191:and
71:Died
41:Born
900:at
305:or
277:in
1403::
1232:–
840:.
836:.
824:^
808:^
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318:.
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104:,
61:,
935:e
928:t
921:v
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842:6
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53:)
49:(
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