Gentlemen of the Charity churches,

And people of the Remnant Movement.

Grace and Peace to you in the truth that is in Jesus Christ.

After almost six years of prayerful consideration, and being in unique circumstances, we have decided to share with you our observations about the Charity or Remnant Movement in North America. We have appreciated much of what we have learned from people who call themselves Remnant people. We have no doubt that you will want to give your input so that no injustice might come to anyone or any people. This book will require your careful and prayerful attention. Please do not be offended by the chapter titles, as they reflect the thoughts of some within the movement.

A call for Revival has gone out in this movement. (The call for Revival means, by some people, a need for real conversion among many within the movement.) A call for improvement and confession of sin. A call to find out the foundational reasons why Revival is not happening as expected or desired. We hope that even though this is a hard message to receive, that it might be humbly considered by an apparently humble people. It is hoped that the analysis in this book will not be considered merely the personal opinion of some people, as much as a biblical look at some of the problematic ideas and practices of such an important people, which prevent many good people from fellowshipping with them. It is believed that most of the controversial points are either directly or indirectly taught by good friends of the movement, if all of them are considered collectively. To some extent, men like Keith Daniel and Zac Poonan would have pointed many of these things out; and even Denny Kenaston has pointed out some of these difficult concerns. Others have stressed other points. And if all the tapes put out by Charity Christian Fellowship alone were considered, perhaps there would be little new thought presented in this book (this includes tapes no longer listed). But no one has yet fully dealt with these important considerations in light of the word of God, so as to determine why good people are forced to leave or refrain from their fellowship. Some foundations have been considered —like the family structure—but there has not yet been a thorough examination of all the foundations necessary for a revival to purify people, as in New Testament times, and reach the world powerfully as in former times. It seems that these secrets can be found here and there, as we said above. But we hope that you will be open to hear similar messages together in one book from someone who now is on the outside. It is not that these are the only things to be considered by such a people, but we hope that if these foundations are built with biblical foundations, everything else will fall into place in time.

As it last stood (July 2002), aside from Charity Christian Fellowship, we have had good relations with the other leaders and people throughout the movement. We would hope that they could try and understand the mode we have adopted to deal with the difficult circumstances we are in. Let us explain our context:

After attending and being an active part of Charity Christian Fellowship for about four years, my wife and I were able to attend all of the important meetings and activities, and meet the various people that continually visit from the rest of the churches. This includes brothers' meetings, revival meetings, bible school, missions week, etc. I was able to be a part of the tape ministry for a season, and even read many of the letters that 'remnant' people sent to the ministry. We have met hundreds of these kinds of people over the six years, either at Charity, Charity Churches, or elsewhere. This gives us the ability to speak as we have done here about the movement. We have been in many homes where these people have been very kind to us, and would freely share anything we would have needed. My wife had lived with different families for short times where she helped mothers; and in earlier days they really helped her. I was able to work with Denny Kenaston's family for the good part of a year (and periodically over the next couple of years) helping out with their business, farm, and home. Aside from our differences, this family is very dear to us and we love them as we do our parents. They had special relationships with both of us before we were married (and there has been many tears ever since our parting). They had been praying about us getting married before we seriously thought about it. My then future wife and I had been in the same cell group together for some time, and shared the same friends. But it was not till Denny had recommended to my future wife, that I take care of her apartment while she was on the mission field, that I really got to know her. My wife and I are very different in many ways, and they had wondered how it was going to happen. Others saw these things as possible, and were excited about it before we even started courting.

The difficulties in our courtship were not just with our differing personalities, but with our direction and growing understanding of that church (we then shared a similar understanding of that local church that would make it impossible for our courtship to be blessed by them—and they later told us that they did not give us their blessing, even though we had just previously been highly recommended). Along with the many blessings received from these people, my wife also had some serious troubles with the direction of her life. One of the last occurrences while she was in good standing with them was when she went with the youth through Charity Missions to Ghana Africa for seven weeks in 1999 under the leadership of Daniel Kenaston and Weston Liebee. The team visited several schools to witness to various students. On one occasion they sat through a presentation given by a woman about sex education (where she graphically shared about things like teen sex and masterbation). The girls on the team were especially alarmed by the fact that they were forced to sit through this woman's detailed presentation. There were graphic drawings on a stand which she paged through as she proceeded. The girls were in the front row and the boys were behind them (with the rest of the African students were behind them). Everyone felt at least uncomfortable. My wife and her friend next to her were so stumbled that they wanted to leave. So they asked to go to the bathroom and Daniel said 'you may go but only if you come right back.' They were very uncomfortable, especially in light of the fact that they sat right in front of the boys on the team. So Daniel and Weston were deciding whether everyone should leave or whether to sit through it. So they decided to stay. [Should we rather sin against the Lord for the sake of evangelism?] After it was over they all got into the jeep and Daniel said 'I don't want anyone to talk to each other about this until tonight in a group meeting.' So they went back to their hotel for a few minutes before going to another school. My wife was so upset that she did not want to go the next school and went to talk to Daniel about it. And she said, 'Why did you force us to sit through that?' 'I feel morally raped!' She said, 'How do you think people feel seeing and hearing such things who have had a bad past?' And he said, 'Some of these boys and girls have never heard of such things, how do you think they feel?' She asked again why were they forced to sit through it. And he said 'I have been given authority over this group by Charity Ministry and it falls upon my head to make the decisions; and that I made the best decision I could have under the circumstances; and that it was a worse evil to loose that contact and offend them then to have us go through that [perverted] talk.' Basically, why are you worrying when it does not fall upon your head? So she explained that she did not want to go to the next school to sing hymns and share the gospel but rather to be alone and to pray. So she was allowed to do that if she did not discuss what happened with another team member who also stayed behind. After they came back they discussed these matters. Weston said he was just thankful that he did not have to make the decision because it did not fall upon his head, as Daniel was the leader. Because he had been under his dad's authority (who was the lead elder at Charity) and so he was comfortable and relaxed with the fact that it fell upon Daniel. So therefore his conscience was clear! [My wife asks, Are we not accountable before God?] But instead of acknowledging their great cowardice and sin of allowing these youth to be thus molested, they just reinforced Daniel's authority. She never really did get over this matter, and it was only worsened when she came home and talked to Denny about it; only to be told that it was unfortunate but they did the best they could. At that point he presented another submission test that had to do with being ready for marriage. He said something like 'a young man would not want to marry someone who did not have plainer clothes. She was wearing a really modest outfit that was not form fitting and was doubled layered that she got from Good Will. At some point in the conversation she was brought to tears. She asked 'Is this immodest?' He said, 'No.' She said something like, 'If my clothing is not immodest then why do I have the change them.' 'I don't know how to sew, and I don't have the money to buy the fabric to make the kind of clothing you want.' 'Are you going to buy me the fabric?' And he said, 'God will provide your needs.' And she had said, 'I shop at Good Will and get clothing for really cheap (like the vest she was wearing for 25 cents). And then he looked right at her and said, 'Good Will is sending many people to hell!' So she submitted and put her clothes away and had a girl help her sew. But such incidents (there were others equally serious) and teachings only pushed her away from these people, even though she was praised by Denny and others for being so sweet about it. [Even after we were married over a year later my wife did not tell me about these details. They only came out gradually after she slowly recovered from such abuse.]

A good number of people knew of my differences with the church; and knew I believed many of the things said in this book. My wife and I had no personal difficulties with anyone in the movement (in the sense of anyone holding things against us). She had come back from Ghana Africa a number of months earlier, and I was involved with home schooling a few children of Charity members, while helping out with children's ministry, and occasionally helping the Kenaston family as before, etc. All things considered, we were individually holding the blessing of the people despite my known differences. No one had any offense with us, nor did any doubt our love for all the people. Many months before we both left the church, and after meeting my parents, Denny had warmly encouraged me to again get deeply involved with the church and minister to people as I could. Thus I continued to help the church as mentioned, donating my time without being able to collect any support but room and board (as I was a Canadian, and US law forbids pay under my former status). If there ever was a need, I was glad to help (whether fixing the church van or people's cars). I trust all will remember these things. It has been in fact my most important ministry, these last 11 years as a Christian, to bless and serve pastors, teachers, and leaders (and presently we are serving new ministers every couple of days) with rare revival and ministerial preparation materials, as well as to work for ministers physically so that they would be able to have more time for ministering to the people. My words below about working ministers should be considered in light of this. This was the reason for my staying at Charity all that time (although many times I had to go home to work so I could be able to provide for myself). In 1997 I was able to give about seven solid months to the Kenastons at a crucial time. I do not say this in bitterness or for boasting or for acknowledgment (in fact I actually wrote a small book developing the idea that it is better to give than to receive), but to demonstrate that I think Christianity is very practical, and that I gave my whole life, and not merely my words, to these people for a long period of time. I have always loved to give and I do not regret the experience. My wife also joyfully spent her days dedicated to the service of any she could help. We hope this goes to prove our sincerity, and provides a basis for all that we say in the book.

I tried to work within the system of things and just be an encouragement by my life. When people criticized the leadership wrongly or with a bad spirit, I always rebuked them. And if they started saying negative things that did not concern me, I told them I did not want to hear about it. I did not get involved in every difficulty they had opposition in either. In fact, even though there was much commotion and conflict with them and the Hutterite colonies, I did not follow very much of it as to know all that was going on. If I had been on some kind of slanderous mission to bring down the movement, then I would have pursued many people who have formerly been wounded by these people. I have never yet sought out any such people. And only have accidentally and providentially met such people.

But let us go back to the five or so months before I left, when Denny encouraged me to continue to minister. One of the first steps I took was to ask the lead elder for membership. He said to wait a bit to see how things worked out; and that membership was not that important anyway. But weeks became months and they did not want me to become a member. This was even in light of the fact that I was teaching (which, if things had been organized sooner, would have been done at Charity school—as they started the next year) and was very much involved. There was much good fruit resulting from these labors, and the family whose children were taught was restored in an important way as the leaders acknowledged.

But when I tried to work within the system, as Denny suggested, I continually ran into serious difficulties in counseling with people in the church. I did not have the liberty to tell people the full truth as I perceived they needed (and as given partly in this book), or else I would have contradicted the teaching of the leadership (not so much from the pulpit always, but in how they practically acted). Some preaching stated that people who did not have definite conversion experiences, or who lived in any sin their whole Christian life, would not be real born again Christians. But even though the leadership and others knew about these things in different people, they still treated them as if they were real Christians because they were Remnant people. It became very difficult to walk this fine line of not wishing to contradict the ministry and telling people the truth about their souls; especially with the fact that the ministry was not desirous of getting into theological conversations. And as time went on, it was becoming apparent that there was really no way for me to help the situation. And my remaining there in essential silence was only supporting such a system, which I could not feel comfortable to invite anyone to be a part of. Yet for some time I had talked with my friend, (who was to be my future wife) to not leave the church (as she had permission to do from one of the elders to be home with her mom) and just take a less active part—so that she could see clearly—and not react against the unlovely things (and thus throw out the good), and to be a spiritual influence. But as time went on we both found it more and more difficult to walk that fine line; and she exhorted me to be a man and stand for the truth no matter what may come. For I had desired to just depart quietly and not trouble the church with the way I saw things. Even though such a leaving might have seemed desirable, I knew that it was best to make an appeal to Denny, and honestly share with him my observations from all the ministry he had encouraged months before. Our former encouraging talk had made it clear that he wanted my feedback. So I wrote a letter which took a month for him to consider. And for many hours we discussed many of these things. My letter in December of 1999 shared that I could not remain in good conscience for many of the below reasons. In our meeting no evidence was given to reply to the concerns in this book, but only occasional clarification and a disagreement with some of my conclusions. We talked about entire consecration to God as a condition of salvation; the nature of authority; and loving God with our bodies (modesty and health, etc.). At the end of three and a half hours he assured me that I was blameless in word. He had exhorted me to still put myself under the authority of the church (he was then "an elder at large" and not as active as before and now), even though they refused to receive me as a member, and never attempted to seek out a pastoral relationship with me or most others in the church. He confessed this was a weakness in them as he had months before. When asked what it would mean to be under their authority, the response was given that I should do the very things I was doing already: stay there, support the ministers, and say nothing bad about them. So this proved that while I was attending the church I was always under (their kind of) authority as best as I could be, because this is what I did. But as he could not respond to the concerns in this book, I informed him that I could not support it in good faith, and must leave.

Denny had suggested that I talk with the lead elder of the church (Rick Liebee), so that they could decide whether I would be allowed back to any of the charity churches or not (this shows the denominational view of the movement as well as who was head of it). But at that point I wanted to just walk away from it. When I did finally meet with the elders (some weeks or a month later), they instead focused on my courtship. One of the elders (Emanuel) claimed to be a prophet in that meeting (one who had been a warm friend to both of us, and who once talked with me as an equal before he was made a leader); and as a prophet predicted evil things would happen to us if we did not give them authority over the courtship (and we were compared with people whom they had similarly warned who ended in divorce; and what was said amounted to a prophesy that this would happen). He later confessed his bad spirit, but never took back the horrible claims, or tried to reopen the talk. These men began to insist upon their authority when they had not formerly desired to foster it biblically. It is true that my wife was formerly made a member without knowing how or what that meant, and they considered her under their authority. But over a month before my meeting with these elders, she had clearly decided to go home for good, and our parents had blessed us (23 and 25 years old then) in our leaving, and courtship (and she was under the impression that she could go with one of the elder's permission, even though another elder refused to talk to her about it for a few weeks). However, these men, one of which had given her permission, did not now accept this, and insisted that this was a great sin for us to do against the church. They would not accept the fact that we did not recognize them as biblical authorities as defined in this book. They never gave any evidence of being such authorities. And instead of just letting us go in peace, we had to receive prophetic warnings comparing us to others who did such and such things. But God gave my wife freedom to obey Him, and decide if it was right to go home to be with her mother, and to decide whether she should let go of unbiblical authority. From the viewpoint of these men we well understood their reasonings. They thought themselves as elders that could overstep parental authority and personal direction, and that a twenty-three year old woman should not be allowed to make such decisions with her mother. But they did not fulfill the requirements of eldership, and their understanding of Christian liberty in moving was without justification. They thought they were our rulers (or at least over my wife), and if we went against their wishes it would be rebellion. And things looked really bad to them because they were not in fact pastoring us after all. Around the time we finally moved back with our parents, a month or so after my meeting with them, they had a meeting where accusations were made against me without giving me any defense or informing us about it. There was no real excommunication, but only slander and false charges as has been done with others before in the 'brother's meetings' (although one influential member and friend contradicted the accusations). Nothing was spoken to us, and all we knew was what friends told us. They discouraged people from going to our wedding, even though we had written letters trying to clear up the subject. They even sent a letter to my wife-to-be that her mother was so disgusted with, that she did not give it to her. This was sent long after we left and after we sent out our wedding invitations! They wanted to tell her that they did not give her their blessing, and that she should not marry me, etc. And in all their dealings with us, especially with the prophesy, we had no other way to think, but to be considered as cursed. Yet eight months after our wedding we were invited to a wedding down at Charity by friends. We went and sat for many hours in the reception. Elders said hello to us, but never addressed the past. The only such conversation was with one influential man who was a friend, and who spoke very definitely about everyone submitting to any men claiming to be leaders over them to the point of submitting their consciences to their judgment (just have faith in God and He will take care of your leaders, etc.), and about certain Charity leaders being inspired by the Holy Spirit to give us truth of equal authority to the New Testament scriptures. This former close friend has been promoted in the church since then. We were invited to at least one other wedding there, but no one made any real attempts to recover these supposedly lost sheep. Cautions were given about us as with many other people, and there was uneasiness with some, but there was never any stated excommunication. And even recently we made ourselves available for several hours at a local meeting in Michigan to give the leadership (Denny and Rick Liebee) opportunity to either tell us whether we are excommunicated or reopen the discussion. But they only said "hello Rick" and "welcome" and walked on. While one of their members warned a father of a local Charity Church to not let his sons, who were close friends of ours, talk with us. He claimed that his church had forbidden the youth to talk with us without their parents. That father did then forbid his son to talk with us later, as well as forbid him to read this book (even though it was primarily written for him!). They have not wanted to say a word to me in letter or person about these things, but they have warned people against my wife's letters of restitution. We have waited over two years to give such an opportunity, but nothing is done. During the courtship we were even told by one of their wives that they would respond to a letter my wife sent, which this wife had already read. She assured my wife that they would get right back to us after they had talked about it that week. The letter cleared up an emotional misunderstanding they had about me; and she had a number of questions as to how they could speak so highly of me, that I was a godly young man, and then to turn around almost in a moment to say just the opposite. This really puzzled her. My wife-to-be was living at home with her mother (whom people at Charity had once been praying for to be converted). She had once thought that these people were godly, but after seeing these things take place and overstepping parental authority and Christian liberty, she was utterly turned off. My own mother, without my knowledge, wrote a warm letter that was never responded to either. We have waited two and a half years to give them an opportunity to respond, but nothing is done. How is it that a minister could agree with my wife, about her choices of whom she would actually consider marrying, just a couple of months before the courtship took place, and be praying with his wife that we would be married, and then later say such strong things against him? How is it that we can be invited to weddings and censored without explanation at the same time? How is it that people will desire to greet us with a holy kiss when behind our backs they feel we are rebellious?

We understand that the other churches have hardly known about this, except for the fact that one minister friend in this movement was (at least) encouraged not to preach for us at our wedding. He would not even pray for us when I asked him at the wedding! We did not want to involve them, and hardly said a word to our friends in this movement during this entire time. They have looked at us and wondered why we have not joined their churches. And before this book was made we had rather let everything go than cause difficulty for them. But we finally decided to address these things (also for their sakes), knowing full well that few will take our testimony over such an impressive organization.

These are a few of the facts that would not have been shared unless we were compelled to do so because of our relations to many friends in the movement, and because we have seen so many people hurt by the same. We are open to correction, but what are we to do when we are shunned without biblical processes, and while they have no desire to be accountable for the way they teach and apply doctrines? Such things are no different than what they have said about the Mennonite, Amish and Hutterite churches. And they freely publish all of their supposed faults and authoritarianism. Many have complained that the Amish refused to excommunicate them because they were not able to give any real reason for it. And this was considered hypocritical because they practically excommunicated them in their hearts without wanting to be public about it. We beg to see the difference between this and what they do with some people who leave as we did.

Yet one of the more personal reasons for writing this book was the pressing request of two close friends who also struggled with the serious problems in this movement, and who requested a comprehensive written statement from us that we were willing to stand by. These men were thinking about marrying into the movement and were wanting to properly deal with these matters as best they could. They did not expect a book, but wanted to make sure we were willing to stand behind what we had shared with them out of concern. We would never have gone to the trouble to write this book if it had not been for these close friendships (even though we were additionally motivated by other reasons like seeking to prevent further harm to others, seeking to resolve problems and errors in the movement, and to clarify the way we see things, etc.). But one of them was forbidden by his father to read it or talk with me. While the other one's father agreed with the book and also continued to expect his son to move on from these people.

We therefore give you this book, in the hopes that you will consider these issues biblically, and not because you stand with us or against us in eclesiastical politics. Perhaps you will never be able to verify if we or they were right or wrong, or both parties were wrong. But you can read the book and examine your own church relations apart from our trials with the movement. We hope that it will bring about accountability in this movement, as they have done with the Amish and Hutterites. We stand to be corrected in any point, if these serious problems are seriously addressed. We shall see that Paul exhorts us several times to bring such things to light when it affects the church. We love each person at Charity and in this movement. There is no ill-will in this. It has been purely a doctrinal and practical problem that determines how we are to consider evidence, conversion, fellowship, authority, and the lusts of the flesh. We give this to you to be frank and honest with all of you, so that you may know our heart and what God has shown us. We can only believe the truth, and if it is otherwise, we hope you will share it with us patiently.

Peace to all of you in the truth of Christ,
Your loyal servants,
The Friedrich family

[NOTE AS OF SEPTEMBER 2003, ONE YEAR LATER: No minister has responded to this above letter (which is now enlarged) and book (now in the third and final edition) even though we mailed and emailed it to several of them who were once close friends. We now have made this letter available to read in full for the public. We have word that some have read it, and have told their congregations not to encourage reading it or endorsing it (also on this last day of the revision some former attenders of Ephrata Christian Fellowship told us that this last year they were cautioned not to talk to us and "were told nasty things about" us and that we "were liars"). We have therefore sadly concluded that our concerns about them in this book were correct. Many people have contacted us this last year (after 2800 people have visited the book online), whom we have not known, and confirmed many of the things mentioned here, that they experienced either before or after we left, or what they experienced in other 'Charity Churches'. It is because of the recommendation of some of these good people that we put this book back online and in print. They do not wish for any more family, friends, or people to be hurt by what they have called "cultic practices".¹ We let this book go at the end of last year because we were focusing on more important matters, and did not have the time to revise and enlarge it (as we now have done) and deal with all the people who were also concerned. But we see now at least the need to make it again available to read in this new third edition.] THESE OBSERVATIONS RELATE TO THE YEARS 1996-2000 PRIMARILY WHILE WE WERE ATTENDING. AS FAR AS WE KNOW FROM FRIENDS WITHIN IT EVERYTHING IS THE SAME. IF ANYONE KNOWS DIFFERENTLY WE WOULD WELCOME HONEST FEEDBACK, AND WE WILL MENTION THAT OR MODIFY OUR STATEMENTS AS NEEDED. YOUR COMMENTS CAN BE SENT TO OUR EMAIL BELOW, OR POSTED IN THIS GUESTBOOK PERTAINING TO THIS BOOK:

[As of June 2004, 2 years later, still no response personally. But one response recently to a friend who asked them about it, was from Mose who claimed he 'had not read the book but only skimmed through it,' and that he thought I 'should get a job.' Also, that I had 'been talked to already', which has not been the case. Many persons have contacted us with similar concerns all over the country, not only pertaining to Charity/Ephrata but from other sister churches. Everything still appears to be the same. These leaders still act like they are "The heartbeat of the Remnant;" and demand that others, especially in their areas, submit to their unbiblical authority which amounts to idolatrous submission of conscience. If you resist that then you will not have their blessing, and they will act like you are fighting against God.]

[As of June 2005, 3 years later, still no response personally. Hundreds of people (after almost 9000 have visited this web site) have called, emailed, or written confirming what is written in this book in many of the Charity churches. While only a few persons supportive of the movement have made a few comments. While there are some changes here and there reported all reports are that things are just about the same as the book points out. One book that Denny (see his website) and others in the movement are really pushing is The Kingdom That Turned the World Upside Down By David W. Bercot. A Review of that book by Richard M. Friedrich. I have started a review of that book, because one person within the Charity movement just gave us a copy and said it was the best thing. The day before I had just been told by another person how wrong that book was and they gave me the info as to where to get it. As far as I have reviewed it so far, it is full of fallacies and baseless assumptions. ]

[As of Nov 2007, 5.5 years later, the leadership is still the same. The book holds true, and we stand by our convictions just the same. See our many updated comments in the following forum: http://www.factnet.org/discus/messages/3/2119.html?1162794999 ]

CONTENTS.

A Word of Explanation to the Charity Churches.

Prefatory Appeal for Nonresistant Love and Openness.

Introduction to the Remnant Movement.

CHAPTER I.

Commending Values in the Movement.

CHAPTER II.

Pragmatism: The American Justification.

It's True Because It Works.

CHAPTER III.

Mixed Motives and Questionable Humility.

An Ambiguous Theology that Confuses the lines of Fellowship.

CHAPTER IV.

The Structure of the Church.

Set up for Holiness or Perpetually Replicating Imperfection.

CHAPTER V.

Selective Authority Established.

Does Authoritarianism Submit as It Expects Others to?

CHAPTER VI.

Plain Religion or a Bridled Tongue.

If our Tongue Reveals the Heart, What then of our Plain Clothes?

CHAPTER VII.

Does Hospitality Sanctify Intemperance?

What would Jesus Do if He was Invited?

CHAPTER VIII.

Getting Busy Without Getting Educated.

Glorifying Fanaticism Without a Just Cause.

CHAPTER IX.

The Higher Priority of Plainer Uniformity or Entire Verity.

What would Jesus do with all the People?

Principles of Church Discipline. 1848. By Mahan.

The Minister's Health. By A. M. Hills. 1929.

The Minister's Study. By A. M. Hills. 1929.

Come-outism and Come-outers. 1848. By William Goodale

A PREFATORY APPEAL FOR

NONRESISTANT LOVE AND OPENNESS.

"You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor fairly. You shall not go about as a slanderer among your people, and you are not to act against the life of your neighbor; I am the Lord. You shall not hate your fellow countryman in your heart; you shall in any wise rebuke your neighbor, and not incur sin upon him. You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the Lord."

Leviticus 19: 15-18

It is no desire of ours to slander a people, or to needlessly expose accidental faults. This has been done unrighteously by some who have been disgruntled by this movement. Some of these have expressed their regret to us for their bitter motives. Our topics might bring to remembrance such examples so that people might assume they are of that nature before they will give them a fair hearing. This prejudice is sad but is a lesser evil in an analysis of a people who actually have been wrongfully persecuted for upholding good values. It is a lesser evil that some are prejudiced and will not read it, or who will impute unrighteous motives, than for us not to mention it and people be hurt by the concerns mentioned. It is easy to assume any criticism to come from an evil motive in this day when there is hardly an honest man to be found who will not lack such intentions. Even more than this is the fact that it is almost impossible to grant an observer righteous motives when the general theology of a movement holds that all motives of even the best saints are at best mixed with selfish desires or feelings. With these factors strongly influencing the understanding we hope it will not become forbidden material before it is fairly considered. [Sadly it now has.]

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"He who corrects a scoffer gets dishonor for himself, and he who reproves a bad man gets insults for himself. Do not reprove a scoffer, or he will hate you, reprove a wise man and he will love you. Give instruction to a wise man and he will be still wiser, teach a righteous man and he will increase his learning." Proverbs 9: 7-9

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To all those who have open hearts to the Lord and are willing to even be molded by the weaknesses of the opposition—who love truth wherever they can find it—and who wish to objectively examine their relations, practices, faith, or religion—we entreat you to not pass an evil judgment before you have given due process, or have given this book a fair hearing and careful research. In the event that we are partly mistaken about some things written, we trust that such an investigation will only purify the pure in heart, and bind lovers of the truth together, as they stand strong in denying the works of darkness and avoiding the mistakes of ignorance in others. The wise will be all the wiser for it. It is a mark of maturity for a person to be open to rebuke from an enemy. But we are in no ways professing nor disguised enemies of this movement, and dearly love the hundreds of people we know in it. How much more then should our words be considered, when we do not count these friends as enemies, and while our tears have often ascended to God for their sakes. With this in mind we hope that our below concerns will not be illustrated by censorship or evil surmisings.

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"a scoffer does not listen to rebuke." Proverbs 13: 1

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It is the greatest evidence of maturity when people can endure misunderstanding without resorting to the same. We pray that as one of the most important doctrines held among them is nonresistant love, that they would not be found contradictory in promoting misunderstanding and unfair accusations towards those whom they might think do such things.

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"Bless those who persecute you; bless and do not curse. . .

Never pay back evil for evil to anyone. . .

Never take your own revenge."

Romans 12: 14, 17

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We hope this work will not be considered as persecution. Persecution is one of the very things we are writing against. Those who persecute will not give honest reasons for their actions, proof for their concerns, and will not be open for questioning.

Let it be also considered that if we were to have the motives of the unrighteous and slanderer in this analysis, we would not fail to needlessly mention many individuals by name, and specific instances that would cause needless embarrassment. Unrighteous people are not satisfied with sufficient and sound evidence, but will use weak and perverted evidence to crush their victims. This is not our heart, and we will only mention things that are of a serious nature, or that are widespread in the movement, and that seriously affect the church of Christ. The slanderer will not settle for obvious facts that defame his victim, but will readily accept partial and unverifiable evidence, and will publish all the doubtful accusations on an equal level with the undoubtful. We will have little to do with the stories of many people who have left the movement in a bad spirit. It has rather been our policy to reprove such people, than to side with the unrighteous in a shared perspective. Who has not sat in an crowd where a common erring friend or enemy has been unfairly judged? Yes even the Devil himself has been slanderously blasphemed for the providential rebukes of God. We will, by God's grace, like Michael the archangel, not tolerate such wickedness that so often abounds with fanatical and lazy people today. And we submit our analysis to your candid examination to verify our abstinence from this. If such are seriously brought forth, we are open to wisdom.

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"Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties. But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, 'The Lord rebuke you!' But these men revile the things which they do not understand; and the things which the know by instinct, like unreasoning animals, by these things they are destroyed." Jude 8-10.

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A word needs to be said about the propriety of such a work. After all, the understanding of the leadership of this movement is: that it is better for this movement to exist with all of its evils, than for it to not exist at all. And further, it is hoped that God will purify it someday to be just like the New Testament church, even though it is so very different from that. Why then not just leave it alone and passively pray for such improvement? Such wisdom has the appearance of humility and has much truth. But partial truths become serious unbiblical errors when equally important scriptural injunctions are neglected and opposed.

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"Open rebuke is better than love that is concealed." Provbs. 27: 5

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Such scriptures are appealed to by ex-Amish when dealing with the Amish. Of course there is prayer for them as well. It would only be a slanderer who would not pray for people while uncovering its supposed errors. But it may only be a coward, griped with either the fear of man, or motives of humanism, that would neglect to obey the command of God to "expose the darkness," or attempt to correct possible ignorance —especially among those who profess to follow Christ (when circumstances call for it). If this is not so, then why are the Amish addressed in this way? Why do the Amish and others have to know that it was wrong for them to so treat some of these people who were once their own as they have? Is it not because it is right for the truth to come out and for everyone to be dealt with fairly? When Paul could not gain a fair hearing among the religious formalists of his day, he appealed to a fairer court to vindicate his cause. He told the world the facts, and God left them forever in His blessed book. John also blamelessly corrected people publicly when they were unfair with the truth: (3 John)

"I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. For this reason, if I come, I will call attention to his deeds which he does, unjustly accusing us with bad words; and not satisfied with this, he himself does not receive the brethren, either, and forbids those who desire to do so and puts them out of the church."

Sometimes, as often happens with ex-Amish people, it seems necessary to do such things for a greater good. Is it not true that it is believed that unless the Amish give up this supposed practice, and become open to the truth that Charity people claim to have experienced, that they think they will never be saved?

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"The one who says he abides in Him ought to walk

in the same manner as He walked." 1 John 2: 6

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Jesus was compelled to finally expose the works of the scribes and the Pharisees, even though He had friends among them (see Matthew 23). As the leaders of this movement, and many of its people, have taken the same liberty to equally expose the supposed works of darkness in the Amish, Mennonite, Hutterite, Charismatic, Baptist and Evangelical movements, and have occasionally invited such exposure upon themselves, it would seem that they should welcome a similar objective and unspirited observation from people who are familiar with their works. If such suppose it is slander in us to mention these things, then they should see it as slander in them to do the same (also with Paul, John and Jesus). If there is no opportunity in their organization for addressing the nature and degree of these concerns without being charged with evil—for the love of their souls, the truth, the church, and our God—we will continue to call for Christians to walk in the Light and obey the commands of God over man.

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"Do not participate in the unfruitful deeds of darkness,

but instead even expose them." Ephesians 5: 11

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INTRODUCTION

To The Remnant Movement in Charity Churches.

WE are not aware of any books in existence about the history and practice of these people. This book will therefore be the first attempt to classify these people outside of their circles. It is not pretended that this is an exhaustive look at Charity people; nor will very much history be given. This has not been our desire and would detract from our purpose; which is to promote pure fellowship and a biblical structure by an examination of some of the foundations and practices of this movement. It must be remembered that these subjects also have special bearing on the church at large, and apply to every congregation that names the name of Christ. These important subjects need to be address by every serious Christian. And as we have been very much a part of this movement, and have had much hope for its improvement, under our circumstances, it seemed fitting to share both our concerns to our friends as well as to the church at large. Our goal is that we might all agree with the essentials of heart religion and in union obey God's instructions that preserve and foster it.

Much of the history and various beliefs of this movement can be found in their magazines: The Heartbeat of the Remnant, and Charity Christian Missions; and in their numerous tapes. The subtitle of our book partly comes from these magazines. Their use of the term 'Remnant' refers to the fact that these people believe they are the remnant of God in this generation; who are found in the less than fifty like-minded churches, along with thousands of individuals across the United States and Canada (as well as a small number in Haiti, Ghana, etc.). It would be hard to precisely define exactly who is a Remnant person from everyone's perspective, because there would probably be much difference of opinion, and they tend to be vague with many of their terms. With some it could mean all converted people, and with others, all the like-minded conservative people among the converted. Some might even think that they are all the conservative people accepting the ministry of Charity Christian Fellowship, even though many might not yet be truly converted. This can be confusing. It might be said that so and so is "a remnant family" while they go to an evangelical church and wear the head covering or home school, and have appreciated their ministry. Even many Menonnites and a few Amish might be considered remnant people. Whatever the majority really believes about the term does not affect our purpose; and we hope that what has been said will not distract from everything else.

The fact is that this is definitely a movement of "like-minded people", even though there would be many sympathetic people who would not know very much about it. The later would be considered "remnant people" by usual usage, even though perhaps much of what follows in this book would not be disagreeable to them. We understand that some people might have a much different conception of them than this book reveals. It must be considered that it specifically applies to Charity Christian Fellowship in Leola Pensylvania, as well as their recent expansion: Ephrata Christian Fellowship also in Lancaster County. The exception to this is when we merely address the church in general, or speak generally without reference to any particular people for the sake of developing an idea or giving a warning. If it could apply to them, and we have not actually so stated it that way, let us not be charged with making things worse then they might be. Beyond these two lead churches this book can apply to others to a greater or lesser degree, depending on each person's support, dependence, or agreement with them in their actual doctrine and practice. Without being disrespectful, Charity is the Mecca of this movement, in which people have visited, and others have gathered for their special meetings. It was the first church in what many have called "Charity Churches." The Charity congregation, and some other churches do not appreciate that classification; but practically speaking it has been like the head of a small movement or denomination (despite the fact that they do not believe such things are right). Their African church was named after it, and many people within the fellowship of churches still are proud to belong to "a Charity Church." The term is still used enough to justify its use here. And we have no objections for a denomination calling itself Charity.

The most successful influence this church has been known for is its tape ministry, which has spread thousands of tapes across this land. Most people who have come to know them have done so by first listing to their tapes. Without the tapes and Anabaptist family relations, it would be much smaller, virtually unknown, and unorganized as a specific group. And since the tapes can have various speakers on various subjects, people have often gathered some wrong impressions about the church itself. For example, some of their most popular tapes sent out are from Keith Daniel, who has stated many things different from their doctrine. It might confuse people when he so highly esteemed reformers like Luther and Calvin in his preaching about godly men, while most in this movement have considered them as murderers.

Another thing that stumbles listeners is that the standards are preached as if they are generally practiced. It must be remembered, as they have admitted, that they preach a higher standard than what is actually expected by all the people (but some minor outward practices are expected to be obeyed by all). Countless people are not prepared for this when they desire to move there to get help or encouragement. And this has lead to not a little confusion and disappointment. For this reason this book might not be received by many people who are not very familiar with them. The exception to this is that certain styles of modest clothing have been very strongly insisted upon, while modest skirts and blouses for women have been considered unacceptable and worldly (but this may not be the case with other churches within the movement). We will come back to this as an important reminder after we give more history.

The tapes became popular because of a bestseller by the founder. The Godly Home Series has introduced many people to this ministry. In a day when there is hardly any discipline and order in the family, these tapes speak much truth to the conscientious. There is much to agree with and not too much to differ with (although I do not remember at this point if his authoritarianism comes out in it). Let America learn from Denny's Godly Home Series, it will do them much good. It is not our point to focus on the teachings of these tapes as given, as much as the actual expected practice and interpretation of some of the important teachings and practices of the movement. For the tapes have sometimes contradicted each other, even in the same sermon. And as time goes on old tapes are completely removed—as with those no longer walking with them (even though they might still agree with the message). Some tapes have even been partially recorded-over. It is clear that there are many improvements from earlier years, and we trust that in time more and more of the dogmatism will fade away in the exposure to other perspectives. Some of the things mentioned in this book were more of a concern in the past. We admit this; but the improvements have not brought them to Paul's expectations in the pastoral epistles.

It all started with a certain Baptist bible student and his young family some twenty years ago. Denny Kenaston, who likes to tell everyone that he was once a hippie, left his bible school because of his radical doctrine and approach (a few years earlier). During those years Denny and his wife developed more and more concern about the splitting up of the family in churches, and various other worldly practices. Those were hard and lonely years which we do not hear much about in the tapes. We are told that he visited different people to glean the ideas later given in his teachings on the home and the church. During this search he met up with Anabaptist people like the Mennonites. Anabaptists are not very much like Baptists as their name might suggest (although certain Baptist peculiarities can be found in the Charity Anabaptist movement from Denny's influence). Although they do share the idea of believer's baptism usually by immersion. Yet they would usually believe in pacifism and noninvolvement with any government offices. They also would believe in head coverings, modest clothing, and have a few other differences from many Baptists today. We do not wish to show any disrespect for Baptists, as one of us grew up as one; nor do we wish to insult any Anabaptists, as we have many things in common with them, as well as many friends holding that name.

Denny Kenaston met up with ex-Amish Mose Stoltzfus, who lived in Lancaster County where they are to this day. These two families eventually came together to form a church, and reached out to the local Anabaptist people who were Amish and Mennonite among various other peoples. They were and still are very charismatic preachers, but not so much in the modern Pentecostal sense (although one of them is moving in that direction contrary to the other). The first ten or so years were very trying to them, and they had much opposition that kept their numbers low. Certainly the Amish and Mennonites who viewed religion as cultural and something you are born with, hotly rejected them. But these men also will admit that they made mistakes in those days that added to difficulties. There was and still is a lot of turnover; as there always will be with charismatic preachers and a people waiting for the kingdom of God to come again to this country. One estimation by someone of their congregation figured that forty families had come and gone in four years; that is moving in state then leaving the church. These kind of people would verify the testimony of this book to a greater or less degree. We would not try and paint a false picture, and will point out that a good number of families have left more or less in sympathy with the church. But a good number of others, and some local family once actively involved, who still live in the area, do not support it any longer (for similar reasons mentioned here).

The church has been accustomed to sending its youth off to the park in New York City once in while, and to the streets of Lancaster to reach the lost in the world, and not just among the Amish. They have also a week long bible school once a year, a week long leadership seminar and missions week on rotating years. These, along with their occasional tent meetings, all combine with the tape ministry to bring people of like-mind together into this fluid body. The tape ministry and larger meetings are now removed to the new bigger Ephrata location where about half the church goes to. As this is the center of major activity among these churches, and as they continually send their ministers there for vision and direction, it is very much the head, despite their denials. These ministers also continually oversee miscellaneous churches, most of which they have started or ordained the men for leadership. Much of this oversight takes place in various 'brothers' meetings' or less formally during special tent or revival meetings.

We are now prepared to look at the founder's definition of who the Remnant are. We will grant him that there is many conservative (as defined below) people who do not fit in with their local churches, or with other conservative churches, because of certain peculiar beliefs and practices. There are many people all over America wanting to find the real movement of God, and that is one reason why there is so much church hopping. Each of them are zealous for something. Some want better music, some want purer doctrine, some want to escape the political system, and others want to get their families together before they are ruined by divorce, worldliness, or some other distraction. Some of these people would know of Charity and would agree, as we do, with much of the focus and many of their values. However, many of these would have enough concern about the Charity movement that they would not feel, or perhaps no longer feel, comfortable remaining in it.

We say all this to dispel any idea that somehow the Charity Remnant Movement is the core of the people of God today in America, as some might have us believe. There is indeed a vast body of conscientious people that have come out of worldly and unbiblical relations, but they are not under the supervision of this movement, even though some might have known of it. We understand that Charity would not directly say they are such a core, but when they view their remnant people as the purest of God's people, and when they publish The Heartbeat of the Remnant with certain approaches, some people might actually think they are the center of the real church in America. Yet may God bless their efforts to learn to be, and publish about, the true remnant of God in history.

With this in mind, we will quote a recent article by the founder of Charity and editor of the Remnant, while making a few comments of our own.

"The Remnant Who Are They?

The Heartbeat of The Remnant ! November/December 2001. Page 26-27.

"As I sat down to read my E-mail letters that came in through the last week, I came upon a very familiar letter. The address of the writer was different, but the content of the letter read like a carbon copy of the same letter I have read hundreds of times. Here is an example of what we read:

'Dear Charity Ministries, My name is _____. I received a copy of the Godly Home tapes from a friend of mine. I cannot begin to tell you how they have affected me and my family. I could not hold back the tears as I listened to the sound teaching on the home. As I listened, I said in my heart, 'I'm not crazy; there are other people who feel like I do about my children, and the church, and the Bible.' Please help me, I don't know what to do. We have visited church after church in our community, but we just can't get peace about going to any of them. The music, the worldly youth department, and the general compromise on clear issues in the Bible stop us short each time. We are now sitting at home, and listening to tapes on Sunday, but I know this is not the way it should be. Please help me, I don't know what I should do. Can you give us some counsel?'"

We will note that we have read some of these letters ourselves, and have met many of these kind of people. These tapes are a world of a difference from what churches are generally teaching. And we hope they will make people wake up, and only settle for godly homes.

"It seems there is a stirring of God among many believers in this land we live in. They are beginning to take a fresh look at what Christianity is and what it is suppose to be. It seems that we are living in the last of the last days before Jesus returns for His bride. The Holy Spirit through the Apostle Paul warned us that in the last days there would be a departing from the faith. That men would not endure sound doctrine, but turn away their ears from the truth."

This expectation that things are going to get worse very soon is a common focus in this movement, and often is an essential teaching. There is a common expectation that very soon there is going to be a political persecution against Christianity like America has never seen. These things have been said for at least ten years now, and we wait for such things to develop. We are sometimes so definitely informed that such things are just about to happen, that it is practically urged as prophesy. Whether it comes from direct inspiration, personal opinion, or biblical analysis does not matter. We hope that people are not confused, mislead, and discouraged from expecting much revival by such pessimism and dread of evil. Most of the revivalists revered in the Remnant magazine did not agree with there amillennial view that leaves out the thousand years of righteousness on earth (Rev. 20; Isa. 60, etc.). They also saw that John and Jude showed that the last days had already begun, and that people had already fallen away as Paul had warned about in 1 Timothy 4. Paul had warned the Ephesian church about this happening to them (in Acts), and it was not long before it happened. And in fact there has been worse times in history than in our day (the people in those days, as well as every age have similarly concluded that it was the end of the end). We point out these things as it is an essential understanding with most people in the movement, and as there is no teaching that justifies it enough to make people be so pessimistic. We fear that many will not have faith to therefore pray for revival in a way that they really will expect it.

"I know we need revival, and that many are praying for it. I am one who is also praying for a move of God upon the failing churches in this land, and upon my own heart. However, could it be that maybe this is part of the falling away that Paul wrote about? This departure from the true and right, will naturally cause the true and sincere to struggle with how to fit into the confusing, compromising church of today. If there is a falling away, then there also must needs be a coming out that moves right along side of it. I don't write this to offend anyone. I don't write this to say some have arrived and the others are second class citizens. I have a broad view of the body of Christ. But the body of Christ must be His beloved bride. Many are questioning whether the church at large is in fact His beloved bride. There are a growing number of families (into the thousands by now) who weep and struggle and search for reality, both inward and outward. Their stories in this struggle are very much the same. We have given them a name because we meet so many who are just exactly alike."

Here we have a statement that must be remembered. These people are all "just exactly alike" in their stories, struggles, and experiences with the professing church world. It is hard to say in this article whether he definitely believes these are really saved believers, or mostly awakened seekers. But he is calling them the Remnant, and his paper is The Heartbeat of the Remnant. We wish to make a careful distinction here. We do believe there is a real remnant people of God in America, but in this book we are calling the Remnant movement: only those people who say they hold to the limited values Denny gives below, and who support his ministry. As noted, this is different than the real Remnant.

"We call them the Remnant, which literally means a surviving portion. You could just as easily call them the Pilgrim Church, as Broadbent did in the Book review in this issue. What name we give them doesn't really matter. The important thing is that we recognize the mysterious hand of God stirring a multitude to return to some measure of biblical Christianity. I meet them by the hundreds as I travel. They are very much alike, though they do not know each other. Let me share with you some of their likenesses.

• They have a deep burden for their children. God has supernaturally turned the hearts of the fathers to their children, and many other major changes have taken place because of that.

• They are returning to God's revealed order for the home. The husband is the head, and leads out. The wife submits to her husband, and wants it to be so. The children obey their parents in all things, and find delightful blessings in doing this.

• They have a literal, and practical view of the Bible. What the Bible says must be obeyed, and lived out in everyday life. They are hearers and doers of the Word.

• They are mostly homeschooling families. This turning of the heart to the children has caused many to take up the rigorous task of schooling the children at home. Many of them got caught by choosing to educate their own at home."

We would be very interested to know what is meant and intended by being "caught".

"They found their hearts deeply committed to the task of raising up a godly seed.

• They long to walk with God more deeply. This longing has caused many to withdraw from the fast pace of American life, slow down, and turn aside to seek the Lord.

• They are weary of the worldly mixture they find among professing Christians. Rock music, punk christians, blue hair, and nose rings are not in their portfolio of what a Christian is. To try to have intimate communion with this adulterous mixture is a grief to them."

Many such conservative people have also abandoned the worldly junk food for healthier living as we shall see.

• They are taking a second look at materialism and riches. The American dream is to them a foolish illusion that never satisfies. Many are leaving the cities to find jobs more suitable for family work, etc.

• They have taken a fresh look at what the Bible says about modesty and sensuality. The display of the female form for all to see is no longer an option for them or for their daughters. Most of the time I can spot these people by this point alone."

Here we find another statement that is very important to Charity Churches. For Denny, modesty of clothing is almost a sure indication of true Christianity (unless his definition of remnant does not always mean saved people). While such modest clothing might make the probabilities higher that such people are real Christians, we will attempt to show in this book, that Paul talked about many people in the last days having the form of religion but denying it in reality or in heart. In a day were millions of professing Christians walk on beaches shamelessly naked, we might tend to think something better of someone who refuses to do such things (consider the contradiction of these same people being ashamed to answer their door in their underwear, yet showing off their less covered bodies to the public in the blazing sun!). However, after spending some twenty-four years in Toronto, one of the most multicultural cities in the world, one of the authors has been accustomed to seeing many people in other religions and cults covering themselves just as much, or more. If such was a generally accurate sign of conversion or remnant religion, then millions yet in this world would be very close to true religion. In fact we have known many people in such religions and cults that have faced much persecution for being modest and for holding other values listed in this article. We point these things out, not to make more of a statement than what should be made, but because plain clothes people seeking fellowship are often practically assumed as brethren and spiritual people at first sight, even though they might be wrong in fundamental doctrinal beliefs, or have sins in their lives. We would beg to differ with such a practice that assumes so much with only one value perceived, and direct you to the remainder of the book for developing these concerns.

"It is a mystery to me, because they are not being taught most of this, but learn it on their own, by the Holy Ghost.

• They are very careful about the marriage of their children. No more just falling in love to who knows what, and then a life time of heartache and conflict.

• They identify with the simple persecuted brethren around the world, and long for the pure flow of the Holy Spirit that these lowly saints are experiencing. So, who are they, what is their name? Waldenses, Albigenses, Hussites, Protestants, Anabaptists, Huguenots, Nonconformists, Moravians, and the list goes on and on. As the Spirit of Christ broods over the world stirring and drawing out a people who will love Him with all their heart, and walk in His ways. Where are you? Do you know who you are? Are you one of those lonely ones who have been told that you have gone off the deep end. Let me give you some counsel? Get a copy of the Pilgrim Church, the book featured in the Book Review of this issue. Read it carefully, read it prayerfully. You may find out who you are in that book. I Did!! -Bro Denny

The Remnant that is escaped,
shall take root downward and bear fruit upward.
Out of Zion shall go forth a Remant,
The zeal of the Lord of hosts shall do this.
Wherefore, lift up thy prayer for the Remnant,
That is left. Is. 37: 31, 32, 4 adapted"

There is nothing further in their history, geography, or general practice that would be necessary to state in order for us to be able to examine their philosophy and some disputed practices. But as mentioned above, it must be remembered that many of their presentations of high standards on their tapes, give the appearance that the congregation, and at least the preacher, are living up to the light given. The opposite can not only be the case, but is admitted to be normal even by their young people. Just because verses and words are agreed with, does not mean that they correspond with them in their hearts and lives. Beneath the impressive form of things is what is believed by everyone in the kingdom of God.

¹ See our little tract: Do not be Slaves of Men! Five ways to identify a Cult. Alethea In Heart, 4 pages, also online at http://truthinheart.com/EarlyOberlinCD/CD/Alethea/Cult.html