Amish

Amish farm in western Pennsylvania.

The Amish are a Christian people whose movement is descended directly from the Anabaptists of the Protestant Reformation of the early 16th century. In the early years of the 1700s, many of them emigrated from their homeland in Europe to take up farming in colonial Pennsylvania, in the present-day territory of the United States. From there, they spread to other areas of the U.S. and Canada and today number about 200,000 adherents, most of whom are concentrated in the states of Ohio, Pennsylvania, and Indiana.

The Amish are divided into several major sub-groups all of which share the same precepts of simple living and adherence to the basic principles contained in the Schleitheim Articles, an early Anabaptist document which sets forth the concept of a "Christian brotherhood living in a viable community" (Hostetler, Amish Society, page 28). They are also united by their common ancestry, language, and culture. The major Amish groupings differ from one another in the details of how they implement their ideas concerning simple living, that is, how they live their lives and define their relationship to the rest of the world and to modern society, in particular, their relationship to modern technology.

It is this latter aspect of Amish life which has, more than anything else, fired the interest of the larger society around them. For, in stark contrast to that larger society, the Amish have steadfastly resisted the encroachments of modern conveniences and technology, eschewing even the most ubiquitous aspects of modern civilization, such as the automobile, electric appliances, and the computer. Instead, the Amish have retained many of the key elements of the past, including horse-drawn vehicular transportation, horse-powered farming, and what seems to the society around them, an oddly anachronistic form of dress.

By standing as an almost singular exception to the reducing forces of the American "melting pot", the Amish have inspired reactions ranging from distrust and hostility to an idealized, Romantic notion of pastoral simplicity. In this latter connection, the Amish have become the centerpiece of a burgeoning tourist industry in those areas where they can be found, an industry which feeds upon and nourishes the Romantic image while at the same time it may subtley be undermining the very lifestyle they idealize.

The pressures towards conformity and modernity on the Amish emanating from the larger society around them will continue to exert themselves raising the question as to whether the Amish will be able to survive in the long run or whether they will eventually succumb to those pressures or be fundamentally changed by the process of dealing with them.

Origins and history

Although the Amish trace their spiritual origins back to the time of Christ, it is the Anabaptist movement of the early 16th century, which in turn grew out of the Protestant Reformation, to which we must look to find the roots of their social origins as a distinctive people. Throughout the 15th century, economic and social pressures which threatened the existing social order had been mounting. Adding to the pressures, dissatisfaction with the Roman Catholic Church and calls for widespread reform had surfaced in many forms and were given voice by a number of critics, including John Hus, John Wycliffe, and others. These forces came to a head, especially in regards to the Church, when Martin Luther, in 1517, posted his famous 95 theses on the church door at Wittenberg, calling for broad reforms in the Church.

Swiss Brethren

Most of the early Protestant reformers favored the institution of an official, state religion under the auspices of a Reformed Church which was intended as a replacement for the Roman Catholic Church. In such an approach, the church would be territorially defined in conjunction with a temporal power. This was the case in Zurich, in present day Switzerland, where a Reform Church led by Huldrych Zwingli was established in conjunction with the Zurich Council.

In contrast to this approach towards reform, a number of people, dissatisfied with what they felt to be interference in church affairs by the Zurich Council, and Zwingli's acquiesence therein, proposed that the Church should be completely independent of the state. In particular, they rejected the practice of infant baptism, asserting that an infant could not have the capacity to understand Christian doctrine. They held that, instead, the church should be composed of practitioners who were voluntarily baptised as adults.

The rejection of infant baptism struck at the very basis of religious and civil life in a way which can be difficult for modern people in the West to understand. In the early 16th century in Europe, the concept of separation of church and state was not well established. In such a case, membership (as indicated by baptism) in the church, which in both Catholic and Reform models, was a state church, was closely akin to the modern concept of citizenship.

Infant baptism, as understood in the early 16th century, like the modern concept of citizenship, was based on the idea that one could be a member of a group (church, or state) without their consent. This is a direct consequence of such a group (state, church, or both in the case of a state church) claiming suzereignty of some kind over a territory and all the inhabitants thereof. The concept of church put forth by the Anabaptists, as those who rejected infant baptism came to be known, was that of a union of believers, that is, those who voluntarily ascribed to the religious tenets of the group, rather than a union of residents of a particular territory. The two concepts are incompatible.

Adult, voluntary baptism, with its rejection of infant baptism, thus appeared to the state and its associated state church as a form of sedition in that the practitioners were, in effect, denying loyalty to the sovereign state (and its associated church) which claimed such allegience based on territorial considerations. This was compounded by the early Anabaptists' rejection of military service as well as the fact that they accepted foreigners to their communion.

The issue was joined in early 1525 when a small group of religious believers baptized each other into a "believers' church"; the Swiss Brethren were formed. For their views, and their refusal to recognize the state church, they were persecuted. In fact, none of the three who formed the original Swiss Brethren survived more than a couple of years, with two of them being executed, one by drowning, the other burnt. Many of the Brethren fled to Alsace and the German Palatinate.

The Anabaptists worshipped in secret, in small groups. This dispersed, decentralized form of "organization" served as a survival strategy in view of the persecution. However, though it may have served as a survival strategy, it also carried with it the possibility that the group as a whole would lack unifying identity since each group of worshippers was self-standing.

Schleitheim Articles

It was to combat this possibility that a number of Anabaptist leaders met at Schleitheim, a small village near the Swiss - German border, in 1527 to adopt a set of unifying principles. Early in that year, at a conference of Swiss Brethren, the Schlietheim Articles were adopted; this is still the guiding document of both the Mennonites and the Amish today.

The Schleitheim Articles embodied overall general principles of agreement among all those who subscribed thereto. In addition, the document was designed to draw clear lines of distinction between the "Brotherly Union" of believers, on the one hand, and both the Roman Church and the mainstream Protestant Reformers, on the other.

Addressing such issues as adult baptism, the ban (excommunication), the Lord's Supper, the relationship between church leaders and the congregation, separation from the world, the use of force, and oath-taking, the framers of the document sought to build a church modeled on what they believed to be the church of the early New Testament times.

Münster

In considering the history of the Anabaptist movement, it is important to remember that the term Anabaptist was the appellation given to them by their opponents to whom the chief characteristic of the movement was that they were re-baptisers (the name itself meaning second baptism). The Anabaptists themselves did not consider that they were re-baptisers since they did not consider their first, or infant, baptism to be valid. But their opponents did not always trouble themselves with any fine (or not so fine) distinctions between one Anabaptist group and another.

Thus, while the Schleitheim Articles provided a general framework of agreement (and one not accepted by all), Anabaptism remained a hererogenous movement consisting of numerous loose groupings often centered around or identified with a particular leader. This was especially evident as the ideas of the movement spread out from its place of origin into the Netherlands and northern Germany beginning about 1530.

In 1534, one group of Anabaptists, infused by apocolyptic millenarian ideas, led an uprising which resulted in the seizure of the important center of Münster in northwestern Germany. Coming to power under the banner of "religious toleration", they established an Anabaptist state which soon descended into a theocratic dictatorship in which all other religious views were suppressed by violence. Later, even internal dissent was violently suppressed. After a year long siege, Münster finally fell to combined Catholic and Lutheran Protestant forces.

Even though the actions of the Münster rebels were evidently contrary to the principles accepted by other Anabaptists (the concept of an Anabaptist state being a virtual contradiction in terms), following the Münster Rebellion, there was a major intensification of persecution and suppression of Anabaptism wherever it had arisen in Europe. As an important consequence of this, Anabaptists everywhere were compelled to define their views with respect to Münster and, in general, to more sharply clarify their own internal definition of themselves and who was, and who was not, one of them. This in turn put the question of shunning (that is, the ban, as considered in Article II of the Schleitheim Articles) on the front burner. This was to become an important issue for Anabaptists for many years to come and would eventually lead to a major split (the Amish Division) around 1700.

Menno Simmons - the Mennonites

Meanwhile, In the Netherlands, a Dutch Catholic priest named Menno Simons, who had been an Anabaptist sympathizer, finally converted to Anabaptism around 1536, renouncing his clerical role. His views and writings on behalf of the Anabaptists, or the non-violent portion thereof, became so influential that his very name began to be used as an identifier, and in this way arose the term Mennonites'.

The Amish division

In 1693, a church elder and Anabaptist spokesman, Jacob Ammann, who had earlier migrated from Switzerland to the Alsace, raised a number of issues regarding church discipline and attitudes towards the salvation of the "true hearted".

There were two principal issues involved. The first related to the question of the social avoidance. or shunning (German: Meidung) of those members who had come under the ban (excommunication) as prescribed in the Schleitheim Articles). The second major issue concerned the question as to the salvation of the "true hearted". These true-hearted people were Anabaptist sympathizers who aided the Anabaptists, sometimes at personal risk to themselves, but who were not members of any Anabaptist church congregation.

Although the Schleitheim Articles had only prescribed the ban as a means of church discipline, later, in 1632, the Dordrecht Confession enjoining social avoidance in re those excommunicated members was adopted by a number of Dutch Anabaptist congregations . In 1660, several Swiss congregations adopted the Dordrecht Confession, though by no means all. And even those that did adopt it sometimes never put all of its prescribed measures into effect.

Religious beliefs and practices

In stark contrast to the trend towards mega-churches, the Amish continue to worship in small groups of families that reside in relatively close proximity to one another. In fact, worship takes place in member's homes rather than in separate church buildings.

Each local congregation, or church district, consists of between about 20 and 30 families who also interact socially and in other ways outside of church. Thus the worshippers are all quite well acquainted with one another. When a district grows to the point where it is no longer possible to accommodate the worship service in private homes, the district is divided, thus keeping the congregations numerically small and preserving the personal nature of the services.

The congregations are led by a team of ordained men, including a bishop, a deacon, and 2 or 3 ministers. These men are chosen from among the members of the congregation and serve in a voluntary capacity.

Bibliographical essay

For a detailed, authoritative examination of the Amish, covering their history, culture, and traditions, the reader could do no better than turn to John Hostetler's Amish Society (4th edition, Johns Hopkins University Press, 1993). Hostetler is an Amishman turned professor of sociology and anthropology and his book reflects his academic qualifications. This book, intended as a description of the Amish people for non-Amish, has been widely reviewed and highly acclaimed in academic circles, and is used as a standard text in many college level classes.

For those wishing a somewhat more accessible introduction, Steven M. Nolt's A History of the Amish can be highly recommended. While not lacking academically, many may find Nolt's work to be somewhat more readable than Hostetler's book.

A number of books explore in more detail the current lifestyles and social condition of the Amish. Among the best is The Riddle of Amish Culture by Donald Kraybill which covers such topics as the Amish relationship to technology, their interactions with the government on issues such as education and social security, their system of education and upbringing of the young, their social values and institutions, and their religious beliefs.

Over the centuries and continuing into current times, the Amish have engaged the larger society around them in ways which have raised fundamental legal and social questions. In our own times, in the United States, issues concerning child labor, private education, conscription, social programs, and the like have challenged both the Amish and the larger society. These issues are explored in The Amish and the State (edited by Donald Kraybill) which consists of a number of essay articles by leading authorities on these and other issues related to the Amish.