From Faith to Faith

The Laestadians are named after a Swedish  pastor, Lars Levi Laestadius, who was influental in Northern Sweden in the first half of the previous century. Laestadius was a learned theologian and had a great insight into the order of grace, and he emphasized the importance of a purely Biblical doctrine. There arose from Laestadius´ clear preaching of the Word of God an awakening which spread over the whole northern hemisphere. This Laestadian awakening, which has also been called the "greatest awakening of the north", continues as a living movement.

There are many who are unfamiliar with the basis of Laestadian teachings. And aside from collections of Lästadius´ sermons, we have little written material which provides information about our doctrine and beliefs.

We have had enquiries regarding brochures or instructional materials. Primarely school children, but others as well, wish to know what we represent. We appreciate questions and gladly explain our beliefs. At the request of many Christians, I have written a brief summary of the Laestadian faith and doctrine.

Fjell, Norway, Autumn 1992 Fridtjof Apelthun

Historical Background

The Laestadian awakening was originally Swedish. It began with the Swedish pastor, Lars Levi Lästadius. He was born in Jäkkvik, Sweden, on January 10, 1800, and died on February 21, 1861. His father came from a clerical lineage, and his mother was a women of Lapp descent. Lars Levi studied Botany and Theology in Uppsala, and in 1825 was ordained  and later appointed pastor in North Sweden. He was knowledgeable in the theology and science of his time. He won international renown as a promising botanist and was one of the foremost experts in the mountain flora of the North. He was a member of The Royal Swedish Academy of Science and a knight in the French Legion of Honor. His most important literary works, in addition to his sermons, are the pastoral essays, "Crapula mundi" (1843), the periodical "The Voice of One Crying in the Wilderness" (1852-54), and the philosophical work, "Dårhushjonet" (Inmate of a Madhouse) The revival which bears his name is now spread throughout Sweden, Finland, Norway, Denmark, the USA, and Canada. Approximately 320,000 people are members of the movement. Unfortunately, over the course of time, the Lästadian movement has been divided into several factions. This summary deals with the "Firstborn" Laestadians.

The "Firstborn" still exist in Sweden, primarily in the north, but in recent years offshoots have given rise to several congregations in the southern part of the country. In Norway, Laestadianism exist primarily in the northern counties, but there are also several Laestadian congregations in Mid-Norway, on the Westcoast and in the eastern part. The Laestadians have the broadest distribution in Finland, where congregations are found throughout the country. Since the borders to the East have opened, missions to Russia have begun with preachers sent regularly to the area around St. Petersburg. There have also been missions to Moscow and as far as Siberia. With emigration to the USA and Canada, the Laestadian awakening also reached America, where especially in the northern United States, large  congregations may be found. There the Laestadians are an organised religion; the "Firstborn" goes by the name of The Old Apostolic Lutheran Church  A few Laestadians exist in several countries in Europe: There is a small congregation in Denmark, and in recent years, meetings have been held in Brüssels and Düsseldorf.

Each Christmas the various congregations send missionaries to the Christmas Meetings in Gällivare, which lies in Swedish Lapland. At these Christmas Meetings, both questions of doctrine and practical matters are discussed.

The Lapp Girl Mary

Lars Levi Laestadius was ordained minister in 1825, but his "spiritual birth" occured on New Year´s Day, 1844. A young Lapp girl, named Mary, led Laestadius to living faith. God´s righteousness from faith to faith (Rom. 1:16-17) was revealed through the testimony she gave of her own experiences as a Christian.

Regarding Mary, Gunnar Widmark writes in "L.L. Laestadius and the Lapp
Girl Mary", Page 37, "Mary was a poor Lapp girl who experienced a deep
spiritual awakening. That caused her to search long and hard for her soul´s salvation. Through many and great difficulties, even endangering her life, she reached "the true belivers" (the pietists) in the Nora congregation, where the pastor, Brandell, forgave her sins, so she through him came to living faith."

A farmer´s son, Per Brandell grew up among pietists. The young Brandell was unusually gifted and received the opportunity to study Theology and become a minister. He became a great revival preacher.

Ten years before Mary came to Brandell, in May, 1823, a report was written from The Evangelical Society, in Stockholm, to Herrnhut, in Germany about the revival work in and around Nora: "A day seldom passes without one or more pietists coming to ask: What shall we do to become saved?"

From this, we can see that the Lästadian awakening has its roots in the  Brethren-congregations in Herrnhut, also called the "Herrnhutters" after the colonies in which they lived. Herrnhut means "under the protection of the Lord". That was an awakening within Lutheranism and they also sent missions to Scandinavia. It has been said that for 100 years they held continuous "prayer keeping" for their missionaries and the work they pursued.

The link "from faith to faith" goes back through Martin Luther to the Bohemian Brethren and over the Alps to France and Italy to the Waldensians (also known later as the Husites) whose members comprised the only reformed church which was not destroyed during the persecutions of the Roman (Catholic) Church. ("Martyrkirken som overlevde" - Churches of the
Martyrs that Survived - by P.A. Bredvei). According to Pirrin´s historical investigation, Christianity had been in these congregations since James or Paul brought christianity with them to the valleys in Northern Italy on their way to Spain.

The waldensian, Pietro Gillio, continued this historical investigation and first published in 1644. The history has been translated into English and Dutch.

Forgiveness of Sins

Martin Luther, the Father of our church, had an experience similar to Laestadius´. According to "Overview of Luther´s Life", the introduction to his collection of sermons, "The first ray of light fell in Luther´s heart when an old monk reminded him of the words that had long been forgotten: I believe in the forgiveness of sins". We see Luther´s concept of the forgiveness of sins, or absolution, clearly in a sermon which was preached on nineteenth Sunday after Trinity, "Was there no man who could forgive sins on earth, there would only be law and works (Luther´s Church Postille). Luther begins with St. John 20:23, where Jesus says, "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained."

Our church´s doctrine on this point is still the same, and within the  congregation of the firstborn this is a living practice. It is life itself.

A person who has fallen from childhood grace has to receive the Grace of Jesus Christ through a person who has living faith. 2 Cor. 5:18-20 shows that believers are messengers in Christ´s stead. God has preserved the words of reconciliation in his congregation, and has given us the power of reconciliation.

Unbelief sets man apart from the Kingdom of God. In St. John 10:1 Jesus
compares this kingdom to an enclosure, a sheepfold, and says that he who does not enter by the door, but climbs up some other way, is a thief and a robber. He who wishes to be in God´s Kingdom must go through the door; which is Jesus Christ. Only through faith in Christ´s suffering, death, and resurrection can one be in communion with God. Regarding those who follow Christ´s teachings and follow the path he has established, The Epistel of Paul to the Hebrews 12:22-24 states: "But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the festive assembley and church of the firstborn, which are written in heaven and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant. and to the blood of sprinkling, that speaketh better things than that of Abel." (Abel´s blood calls for revenge, but Jesus´blood preaches reconciliation.)

It is not enough to belong to the Laestadian, Herrnhutian or Lutheran church; we must come to the "congregation of the firstborn" that Jesus guides with his living doctrine. Anyone who desires to go to heaven must belong to this congregation.

Luther says that God gives his congregation the daily forgiveness of sins. Thus it remains for each of us to be sure that the Word of God confirms that we belong to this solemn/celebrated flock. Only the Word of God, which we have in our Bible, can be our guide. If we add or detract, it will lead us astray. Here, as in God´s creation, the slightest aberration causes irreparable damage.

The Doctrine of Baptism

As Lutherans, we agree that having a pure doctrine is as important to our faith as an accurate compass is for steering a ship. Should our compass fail, we would never reach our goal. "Whosoever transgresseth, and abidieth not in the doctrine of Christ, hath not God. He that abidieth in the doctrine of Christ, he hath both the Father and the Son." 2. John 9.

The handbook, "The Lutheran Confession" is a useful tool for holding a steady course. Our understanding of baptism is also shared by Olav Valen Sendstad, Ph.D., who in 1954 suggested a different baptismal liturgy than the one used in the scandinavian state church today. His suggestion reads: "God so loved you that he has given his only begotten Son for your transgressions and raised Him up for your justification. Therefore, in this holy baptism He promises you and grants you that you have the forgiveness of sins, are a child of God and heir to eternal life, by faith on Jesus Christ. May the Holy Spirit give you living faith forever, preserve you until the end. Peace be with you. Amen. ("The Lutheran Confession", page 312)

We read in the handbook on page 319, "The Waldensians adhered to the
consept that each one must believe for himself and accept the Sacrament
by his own faith."

The Waldensians considered the examination of the Scriptures, the preaching of repentance, and forgiveness of sins as their most important duties. They maintained that the "power of the keys" (to loose and to bind) reside among the true believers. (Kirkehistorie 1, Holmquist and Nørregaard).

The Eph. 2:8 shows that faith is a gift from God. It is not an achievement on the part of man, whether he be great or small.

In Rom. 5:18, Paul shows how God recaptured the child of man. He says,  "Therefore as by the offence of one judgement came upon all men to
condemnation; even so by the righteousness of one the free gift came upon
all men unto justification of life. In Colossians 2:15 we read, «And having spoiled principalities and powers, He made a shew of them openly, triumphing over them in it.» Thus, Jesus' reconciliation was more powerful than Adam's
fall. Jesus was the true God and true man, and He began His work of
redemption at conception, when He resided in the womb and sanctified it. In this way, He overpowered the enemy of the soul. In Psalms 8:2 we read, «Out
of the mouths of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.» David says in the third verse of the 127th Psalm, «Lo, children are an heritage of the Lord.» God does not give gifts that are not of Himself. We believe that children remain in God's Kingdom of Grace as long as evil has not drawn them away from the covenant of a good conscience with God. Because Jesus has said that he who believes and is baptized shall be saved, we baptize children. For it is extremely important that children remain in God's care as they grown up. According to Luke 1:15, John the Baptist was filled with the Holy Spirit in his mother's womb. As other Jews, he was circumcised on the eighth day, and received the mark that he was a part of God's pact with
Abraham. He was educated in the Word of God and prepared for the work for
which he was chosen - - to prepare the way for the Lord. In the same manner each Christian who accepts the baptismal covenant, that he is a child of God, must be taught christian self-denial and faith, and be prepared to enter the work which God has established for the Christians. (Eph. 2:10). Together with the parents, the congregation has the responsibility to teach children «all that Jesus has commanded.»

Luther says that the actual baptism, or the spiritual meaning of baptism is that, «The old man in us shall be drowned by daily remorse and penitence, and die with all sins and evil desires, and that a new man shall arise and live for God.» We find Laestadius' explanation of baptism in The Voice of One Crying in the Wilderness (1852-54) under the section, «The New Handbook.» We quote, «If one should, for example, baptize an adult heathen, and look at
the baptism as effecting salvation for him, without regard for his belief and frame of mind, then the baptism becomes an opus operatum, that is, an action by which the baptized heathen earns salvation. But as children already possess a saving faith before baptism, as the Saviour himself adequately assures us, then one schould read either before or during the act of baptism those Biblical verses regarding a child's faith. «But whoso shall offend one of these little ones which believe in me...» Mat 18:6; Mark 9:42. And regarding this opus operatum, Luther says the following in his church postille on the third Sunday after Trinity, Page 473: «to this question the sophists in the colleges and the pope's party thought up such an answer, that the small children are baptized not with their own belief, but with the belief of the church which the sponsors confess by baptism, subsequently the child's sins are forgiven in baptism by the power of baptism, and a personal faith implanted along with grace, such that a child by water and the Holy Spirit is born anew. But when one asks about the basis for such an answer, and where it stands in the Scriptures, then one finds that it is taken from thin air.»
Luther says further regarding the same issue on Page 474, «Beware of this poison and delusion, even if it be all the fathers' and church congregations' express understanding. For that which is the invention and dreams of man, and has no foundation in the Scriptures, cannot endure. Therefore it conflicts directly and openly with the aforementioned words of Christ: Whosoever believes and is baptized... Simply stated, it is a foregone conclusion: Baptism helps no one and should not be administered to anyone, unless he believes, and none should be presented for baptism without faith, just as St. Augustine himself says: Non sacramentum justifikat, sed fides sacramenti: It is not the
sacrament that saves, but the faith that accepts the sacrament.

Conversion and Faith

We have explained our view of baptism and the relationship of young children to God. But how can a person who has lost his faith again be reconciled with God? The Word of God provides some examples, and we go first to the
disciples of Christ. They were educated in the Scriptures and lived as other
Jews. We see that some of them sought after John the Baptist, who after
the confession of sins and baptism showed them the «Lamb of God, who
taketh away the sin of the world.» They followed his advice og became  Christ's disciples for three and a half years, saw his works, heard his teaching, and became well-prepared to carry testimony of the Kingdom of God «to all the world.» But whatever kind of belief they had as they traveled with the Savior, it proved to be poor; as each failed his Master. Under the cross all became dark and the disciples fell into deep dispair. In spite of Peter's great confession that Jesus was the Messiah, the Son of God, Jesus said to Peter just prior to his suffering (St. Luke 22:32): «and when thou art converted, strengthen thy brethren.» This seems to show that Peter was not yet converted. He did not live in open sin - as Judas, who stole from the purse - rather, we believe that Peter believed himself to be the greatest sinner, without hope, as Jesus died on the cross. Only his love of Christ remained. But Peter was allowed to meet the resurrected one. We read in the first epistle of Peter 1:3, «Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.» In John 20:19-23, we read what happened on Easter, when Jesus appeared to his disciples after his resurrection, «Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them,
Receive ye the Holy Ghost: Whosesoever sins ye remit, they are remitted
unto them; and whosesoever sins ye retain, they are retained.» Here Jesus established the congregation of the new testament, and laid the foundation for the practice which has followed believers for nearly 2000 years; that is, the preaching of repentance and the forgiveness of sins. A new life in belief upon the resurrected Savior began here for the disciples. It was just as Jesus had said a short time before: «that their sorrow was turned to joy:». Thomas was not with the others the first time Jesus came to them, and he did not want to
believe their testimony. But after he saw Jesus himself, his unbelief dissolved. Jesus said, «Thomas, because thou has seen me, thou hast believed: blessed are they that have not seen and yet have believed» (St. John 20:29). This is a
great comfort for us who do not see Jesus with our living eyes. For Jesus says that we are blessed when we believe the testimony of His redemptive work and the forgiveness of sins which it brings us. The disciples made a decisive and firm conversion and the flock increased rapidly; more thant 500 believed at a time, as we read in 1 Corinthians 15:6. Before his ascension (on the 40th
day), he commanded his disciples to go on missions, but said that they should wait in the city until they be invested with power from above. (Luk
24:49 and Joel 3:1ff.) On Pentecost Day the disciples were filled with the
Holy Spirit just as Jesus had promised before they separated on Ascension
Day (Acts 2:4 and 5). People came in order to see what had happened, and
when Peter spoke openly, they felt sins on their consciences, and cried, «Men and brethren, what shall we do?» And he replied, «Repent, 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). 3000 souls were added to the congregation on that day. The apostles and the other disciples who were present had a busy day releasing the sins of all those who recognized that they were sinners. In order to preach the forgiveness of sins in Jesus' name and according to his commandment, the disciples used the «Keys to the
Kingdom of Heaven» of which Jesus had spoken earlier. (Matt 16:19). Instruction and baptism followed.

From Faith to Faith

The Bible also gives other examples of how man comes to faith. We read about Paul's conversion (Saul from Tarsus) in Acts 9, where he (Paul) was on his way to Damascus and had been given the authority to arrest and bring to Jerusalem any disciples he should find. Instead, he was taken by Jesus. He fell to the earth as he heard a voice that said, «Saul, Saul, why persecutes thou me?» «Who art thou, Lord?» asked Saul. «I am Jesus, whom thou persecutes». And in the sixth verse, «Arise and go into the city, and it shall be told thee what thou must do.» This shows firstly, that Jesus identified himself totally with his congregation on the earth, for it was the believers who were persecuted. Secondly, it shows that he united Paul with that congregation,
for Jesus did not settle with Paul there on the road, but in accord with his words in Luke 10:16, «He that heareth you, heareth me.» It was the disciple Ananias who received from the Spirit the important assignment to lay his hands on him, so that he could receive his sight again and be filled with the
Holy Spirit. From this experience and congruent with the doctrine of Jesus Christ, Paul teaches how to lead people unto faith: He always refers to the
messengers who come in place of Christ, and The Old Testament refers to
these messengers as well. In reading the works of the Apostles, one finds
numerous examples which show this role (of messenger). The heathen, Cornelius, received a message from an angel to hear a message through Peter.
And there in Cornelius' house the same thing happened as on Pentecost Day, that men came to faith through Peter's redeeming words of Jesus'  reconciliation. We could have taken other examples from the Scriptures, such as the story of the eunuch from Ethiopia who received help from Philip (Acts
8:39), or the story of King David, who in his case was helped by the
prophet, Nathan. We have not found any examples in the Bible where men
have received faith on their own; rather, they have always received faith in the power of Christ's resurrection through reborn Christians. For this reason, we believe that this is «the way that leads to life». But it is as Jesus says in the Sermon on the Mount, Matt 7:14: «few there be that find it». We want to preserve the doctrine and use the «keys of the Kingdom of Heaven» according to Jesus' commandment (Mat 16:19). That is, to preach the Word of God which both looses and binds.

Holy Communion

When we hear and accept with faith the forgiveness of our sins, then we eat and drink Jesus' body and blood. And herein lies the spiritual meaning of the Communion supper. It increases the fellowship among the believing (Christians) and gives new power and nourishment to our lives as Christians. (Rev. 3:20). Should the words of forgiveness and Communion Service lose their effect among the Christians, then we would slide into the realm of a 'dead' church: We would become an empty framework. The Laestadians do not hold their own Communion (in Scandinavia), but each individual goes to the altar in that State Church congregation to wich he/she belongs.

The Fruits of Faith

Jesus says in Matthew 13:23: «...He that heareth the word and understandeth it, which also beareth fruit».

The Love Feast

During the awakening in Karesuando, (in Lapland), new life was breathed into the concept of the love feast as it was handed down from the early church.The wealthier Christians brought food with them to the meeting places and shared it with all those who came to hear the Word of God. A shared meal gave everyone the opportunity to extend the duration of the meeting, so that they could make better contact with those who were searching (for God). This positive tradition continues.

Movement

When the living Word of God is preached it can have various effects on those who are listening. We Laestadians have something called «movement». Many people react negatively to this until it becomes clear to them what is actually happening. When a person is moved by the Word of God so that one sees oneself as a sinner, it is good to go to the speaker or to another and ask for comfort. When sins are foregiven it brings joy. There are often both tears and joy - even jubilation, with thanks to God for grace in Christ Jesus. Such «movement» has been unsettling to some observers, especially when it occurs in connection with going to the altar, but we consider it a blessed fruit of the
Spirit.

Confession of Sins

The Christians are always struggling against their weaknesses and against temptations in their evironment. At the same time, they feel self-accusation because they are inadequate as Christians and as fellow human beings. The Devil, the world and our own flesh plague us. By sharing one's thoughts with other Christians a person is strengthened in faith, gathers useful experiences, and is encouraged to bear the faith in good conscience. In James 5:16 it is written thus: «Confess your faults one to another and pray one for another, that ye may be healed».

Reconcilement

The newly converted (Christian) who has lived a wordly life may have wronged others or participated with them in sin. It might have been theft, lies, fraud, or adultery. The Holy Spirit will then remind that person that those transgressions should be taken care of. Experienced Christians (preachers) will then give advice and guidance in accord with the Word of God, such that the newly converted person can become free. Without power from God no one can manage this task; and it can have great meaning not only for the Christian, but also for those whom he has contact. Putting such matters in order is a fruit of faith and must not be the basis of faith. Only Jesus' finished work merits that.

The New Life

On Pentecost, Peter encouraged all the pious to: «be of a different mind» (Apostles 3:19). This means that they should think differently about their conduct. A change in one's thinking and way of life must occur. It becomes a new life for all true Christians. The «new man» in us takes control over the body so that we no longer serve sin. And if our thoughts are led by the Holy Spirit, then we do not allow our weak tendencies (the «old man») to take control. In 2. Cor. 10:5 we read, «...Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing
into captivity every thought to the obedience of Christ». This shows us that we must learn in our everyday life to guide our thoughts and actions in accordance with the teachings of the Word of God. If we are to succeed in this, we have to read the Word of God diligently, so that we know His good and perfect will. The mass media, working in opposition, fosters thoughts unbefitting to a Christian. Therefore we warn against all vile literature and biased press which tend to poison and mislead the growing generation. Radio and television programs can also be destructive to our souls. Even if it is not expressly anti-Christian, it tends to wither the soul.

Entertainment and Sports

Christians do not participate in so-called «worldly» entertainment. We know that the Spirit of God does not thrive in such places. In James' Epistle 4:4 we read: «friends of the world is enmity with God». Every obstacle to our Christian involvement becomes wrong. When, for example, sports events are held on Sundays and holy days, Christians should refrain from participation. The Third Commandment instructs that.

Time and Money

The Epistle to the Philippians 4:8 shows that: «Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things». As Christians we want to promote that wich we know to be the best for all of God's creation. Our task is at the moment enormous; therefore, each individual must prioritize. Most of us are blessed today with financial means, and it is our first duty to support the work which preserves and spreads
God's Word among us. Many people have, in the course of time, built
God's church on this
earth - and some have given their lives. We should, by
way of thanks,
sacrifice both time and money for God.

Work

The believers are encouraged to perform their earthly duties as taught by the Word of God: Not with eye service as those who would please man. The Christians, too, must serve the community as needs change from time to time. But they should confess their faith and be a light to the world and bear witness of Christ Jesus to their fellow men.

Music

Our heritage of national and spiritual hymns is built on the noble, right and pure. We would want the words to go to our hearts and therefore, give wide berth to the singing of hymns at our meetings. While ear deafening music can certainly create atmosphere, one could drown in the words and content of (this kind of) song, and for this reason, we are very moderate in the use of instruments.

Alcohol

Although the Bible does not (explicitly) show that the use of alcohol is a sin, intoxication is a scourge of society and misuse does lead men away from God. In Ephesians 5:18 it is written: «And be not drunk with wine, wherein is excess; but be filled with the Spirit». Regarding (the birth of) John the Baptist we read in Luke 1:15; «For he shall...drink neither wine nor strong drink». This shows that witnesses of Jesus should refrain from this. In the Laestadian movement total abstinence is taught and practised.

Propriety/Decency

In our meetings vanity, finery, and frills are discouraged. Evil inclinations are frequently reflected externally. But not everything that is warned against is a sin. A good mother calls many times to ther children when she sees they are in danger and could hurt themselves. There is a parallel in God's congregation, which always has concern over its children. The individual receives advice on how to live as a Christian among his fellow men through the spoken word. We are urged to be cautious, so we avoid indecent dress. The «fashion kings» play on people's vanity and erotic inclinations. Almost all
people let themselves be seduced, so there is an enormous pressure on the
Christians (to be seduced also), and it is often difficult to understand where the boundary lies. We no longer live under the same dispensation as the
first Christians. Therefore, the Bible does not show in detail how we should dress, but only that for each era it should be simple and decent. «Women adorn themselves in modest apparel». 1. Tim. 2:9 (ie. not sexually
provocatively). Technical development has changed life for most of us. We can arrange our lives more practically and easily that we used to. This is also true of our manner of dress, and we make no objection to that. But the Bible
shows that there should be differences between Christians and the world. We read in Romans 12:2: «And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect, will of God».

Covering the Head

Throughout time women have covered their heads during worship. In 1. Cor. 11:5-10 Paul instruct women to cover their heads during prayer, and we find no reason to change this practice. We try to conform to God's order.

The Office of Shepherd

The office of teacher is viewed the same way: We want to continue the timehonored practice, that the duties of teaching belong to the man. Jesus' chose 12 men to be his apostles, and Paul's epistles tell us that our church fathers followed this example. We do not want to participate where a female minister speaks or administers the sacraments. The Scriptures also show how a servant of the Word should behave. Paul instructs Timothy in this in his first epistle, 3:12. Here he writes: «Let the deacons be the husbands of one wife, ruling their children and their own houses well». It is highly relevant to
emphasize this today, since it has become so prevalent in the world that
married couples leave one another and find new partners. Such things should not occur among the Christians, whether one is a preacher or member of the
congregation. The Scriptures show clearly that this is against the will of God and the order of creation. Mark 10:11-12. The Laestadians are accustomed to naming sins, for we know that if we want to receive true grace, we have to have true repentance.

Childrearing

So that children can receive the supervision and rearing they need, as well as the security which is necessary in growing up, we advise that one of the parents be home with the children while they are small. It is recommended to those with children that they bring them along to the meetings so that they can have «a home in God's church on the earth», as we used to say in the church prayer. It is also important that parents teach their children to pray, so that they can have an intimate association with their Heavenly Father. (Psalms 25:14).

Hospitality

The Christians are advised to equip their homes so that they can receive guests. This is important so that both young and old can travel and attend meetings which are held in various congregations.

Vacations and Freetime Activities

We also recommend that Christians use their freetime wisely in order to foster spiritual development. In these secularized times we find it necessary to find alternatives to the choices of the world. It has proven itself to have a positive effect when Christian youth come together and share their experiences with like-minded companions. It has been a great help for many people. And it is a good way to spend vacation and freetime. We see little of what is called the
«generation gap», as spiritual fellowship never ages.

On solid ground

This booklet shows that we are fundamentalists: That which we teach should have its confirmation in the Word of God. We want to heed that warning which is both in the New and Old Testaments against adding to or taking away from that Word of God which we have in the Bible. 5. Mos. 4:2, Proverbs 30:6, Rev. 22:18-19. Furthermore, our predecessors have gathered  experiences, and from those experiences have given good and useful advice, which it is wise to follow. Proverbs 22:28 says: «Remove not the ancient
landmark, which they fathers have set». God's creation is called «the other Bible», since we learn to know God through nature. it shows us that the Almighty One does not let chance rule, but rather that all is guided by fixed rules; there is a parallel in the spiritual realm. We could have given a more thorough informational brochure, with more references to the Bible, but our purpose was to give a simple introduction to our beliefs and teachings. To get a more thorough understanding of the apostolic faith, we recommend that you listen to the sermons at our meetings.

The peace of God be with you.

Sources:
1. The Holy Bible
2. "L.L.Laestadius and the Lapp Girl Mary" of Gunnar Wikmark.
3. "The Martyr Church that Survived" of P.A.Bredvei.
4. Luthers Church Postille
5. The handbook, "The Lutheran Confession" Edited of dr.phil. Olav
Valen Sendstad
6. "Church History 1" of Holmquist and Nørregaard
7. "Crying Voices" of Karl Linge
8. "The Voice of One Crying in the Wilderness" of Lars Levi Laestadius
9. "The Growing of the Kingdom of God" of R.
Aasland/E. Molland