AmishHistory2

  Amish History - 2

The Amish: history, beliefs,
practices, conflicts, etc.

Overview:

There is no consensus on exactly where the Amish fit
within Christianity:

Some consider them conservative Protestants.

Most Amish would probably consider themselves to be
Anabaptists.

J Gordon Melton, head of the Institute for the Study of
American Religion, classifies them as part of the European
Free-Church Family along with Mennonites, Brethren
Quakers and other denominations.

The Amish movement was founded in Europe by Jacob
Amman (~1644 to ~1720 CE), from whom their name is
derived. In many ways, it started as a reform group within
the Mennonite movement -- an attempt to restore some of
the early practices of the Mennonites.

The beliefs and practices of the Amish were based on the
writings of the founder of the Mennonite faith, Menno
Simons (1496-1561), and on the 1632
Mennonite Dordrecht Confession of
Faith. The Amish who split from
Mennonites generally lived in
Switzerland and in the southern
Rhine river region. During the late
17th century, they separated because of what they
perceived as a lack of discipline among the Mennonites.

Some Amish migrated to the United States, starting in the
early 18th century. They initially settled in Pennsylvania.
Other waves of immigrants became established in New
York, Illinois, Indiana, Iowa, Missouri Ohio, and other
states.

The faith group has attempted to preserve the elements of
late 17th century European rural culture. They try to avoid
many of the features of modern society, by developing
practices and behaviors which isolate themselves from
American culture.

James Hoorman writes about the current status of the
Amish movement:

"In America, the Amish hold major doctrines in common,
but as the years went by, their practices differed. Today,
there are a number of different
groups of Amish with the majority
affiliated with four orders:
Swartzengruber, Old Order, Andy
Weaver, and New Order Amish.
Old Order Amish are the most
common. All the groups operate
independently from each other with variations in how they
practice their religion and religion dictates how they
conduct their daily lives. The Swartzengruber Amish are
the most conservative followed by the Old Order Amish.
The Andy Weaver are more progressive and the New
Order Amish are the most progressive." 2

Membership in the Old Order Amish Mennonite Church
and other Amish denominations is not freely available.
They may total about 180,000 adults spread across 22
states, including about 45,000 in Ohio and smaller
numbers in Illinois, Indiana, Pennsylvania, New York, etc.
About 1,500 live in south-western Ontario, in Canada.

Almost all members are born into and raised in the faith.
Converts from outside of the Amish communities are rare.
Some Amish groups have a very restricted gene pool and
are experiencing several inherited disorders.

Topics covered in this section:

Amish origins in Europe
Their history in the U.S. and Canada
Beliefs
Practices
Conflicts and problems
The massacre of the innocents: 2006-OCT-03
Allegations of neglect at Amish puppy mills

You can safely order these books on the Amish faith and
culture from Amazon.com's online bookstore.

Joe Mackall's book it titled "Plain Secrets: An outsider
among the Amish." Publisher's Weekly states: "Mackall
breathes life into a complex group often idealized or
caricatured . . . it is a deeply respectful account that never
veers toward sensationalism." In a starred review,
Booklist, ALA, comments: "Wonderful and enlightening . .
. This is a loving portrait, warts and all, of an often-
misunderstood people." Beacon Press (2007). Read
reviews or order this book safely from Amazon.com online
book store...

Material used:
The photograph at the top of this menu was taken, and
copyrighted, by Bill Coleman. It is used by permission. His
website, Amish Odyssey, is a joy to surf. See: http://www.
amishphoto.com.

James J. Hoorman, "Amish & Mennonite Culture History,"
at: http://www.clark-cty-wi.org/

Copyright: 2004 and 2005 by Ontario Consultants on
Religious Tolerance. Originally rewritten: 2004-AUG-08
Latest update: 2005-NOV-25.
Author: B.A. Robinson

THE AMISH:
History in the U.S. and Canada: 1700 to now

Migration from Europe:

In 1681, William Penn, an English Quaker, received
ownership of the land that would eventually become the
state of Pennsylvania. He decided to try a "holy
experiment:" to establish a colony that would allow
religious toleration. This was a relatively novel concept at
the time. Amish, Quakers, Mennonites, Moravians,
Schwenkfelders and others in Europe responded to the
opportunity by moving to the area.

The Amish movement was
founded in Europe during
1693. High taxes, high rents,
inflation, wars and rumors
of wars, the military draft,
and religious persecution
encouraged believers to
leave Europe. "In many
places, both Catholics and
Protestants -- if they were minority members of their
home territories -- often felt unwelcome." 1 Accurate
records of the first emigrations to the New World were not
kept. The first Amish immigrants for whom records are
available -- the Detweiler and Sieber families settled in
Berks County, PA in 1736. The bulk of the this first wave
of immigration had ceased by 1770.

The Amish initially settled in three areas of Pennsylvania:

Eight settlements in what are now Berks, Chester,
Lancaster and Lebanon counties, to the west of
Philadelphia.

One settlement in Mifflin county in the center of
Pennsylvania.

Three settlements in Somerset county in south-west
Pennsylvania.

Back in Europe, some Amish families moved to the Hesse
region of Germany, Bavaria, Poland and Russia. None of
the settlements were ultimately successful, as there is no
organized Amish presence in Europe at this time. The last
Amish congregation was in Ixheim, Germany. On 1937-
JAN-17, it merged with their local Mennonite group.

Surviving external conflicts during the 18th century:
During the first century of Amish settlement in the
American colonies, believers survived a number of
external conflicts:

Settlements in Pennsylvania were attacked during the
French and Indian Wars during the mid 18th century.
Starting in the mid 18th century, a religious revival spread
across the American colonies. The Amish were targeted
by Baptist, Methodist, United Brethren. and German
Baptist Brethren itinerant pastors and evangelists. The
"revivalists" took a heavy toll on the Amish membership.

The War of Independence put a heavy strain on the Amish
principle of pacifism and neutrality. The colonies were
divided into Patriots and "Tories" -- those loyal to Britain.
The Amish attempted to remain non-violent and neutral,
but were attacked by both sides. For some of them, their
situation was complicated by oaths of loyalty to Britain
that they had taken when they were admitted to the
colonies.

Author Steven Nolt estimates that about 500 Amish had
migrated to Pennsylvania during the 18th century. Most
had large families. However, the attrition rate was so high
that by the year 1800, there were fewer than 1,000 Amish
in America.

Surviving internal conflicts during the 19th century:
A second wave of immigration from Europe lasted from
1817 to 1860. About 3,000 Amish relocated to the U.S.
They were motivated to leave by religious oppression in
Europe, financial problems, crop failures, continuing wars,
the military draft, and high taxes. Most settled in Illinois,
Indiana, Iowa, Missouri, New York, Ohio, and Ontario in
Canada. A few went to Pennsylvania. 2

Immigrants from Europe during the 19th century tended to
be more progressive than those who were already
established in the U.S. Some newcomers had partly
abandoned traditions of Amish life. Deviations included
wearing buttons on their coats; owning a piano, dishes
with decorations, decorated carriages, and fancy
furniture; dressing their children in fancy clothes.
Perhaps even more serious, many were more flexible on
matters of doctrine and belief.

The church remained united for the first half of the 19th
century, in spite of growing friction between liberals and
conservatives. In 1849, a conservative congregation in
Mifflin County, PA, broke with most of the rest of the
Amish church for reasons which are not clear.

A series of Diener-Versammlungens -- national meetings
for Amish leaders were held in various settlements in
Illinois, Indiana, Iowa, Ohio, and Pennsylvania between
1862 and 1878. The intent was to strengthen church life
and commitment. They were attended by a few dozen
leaders and up to 1,500 lay persons. These meetings
settled some important doctrines:

Mennonites who wanted to join the Amish church would
have to undergo a second baptism.

Amish who joined another religion or Christian
denomination were to be excommunicated and shunned.

Photography, joining a state militia, and belonging to
secret societies were banned.

Unfortunately, in spite of initial optimism that the
meetings would bring harmony, the end result was to
emphasize the differences between the liberal and
conservative factions within the Amish church. Thus, the
meetings actually increased internal tensions. When
separation came, it was not a single dramatic event.
Rather, it was spread over decades as individual families
and congregations gradually sorted themselves out into
the traditionalist and change-minded camps. The latter
wanted change but could not reach a consensus on the
details. By 1880, there were four Amish groups: one
conservative and four liberal:

The conservative wing called themselves the Old Order
Amish. They opted out of attending the later Diener-
Versammlungens, and continued to follow the historical
Amish beliefs and practices. They constituted only about
one third of the Amish membership, and numbered only
about 5,000 by the end of the 19th century.

The liberals became the Amish Mennonites. Most
congregations merged with the "Old Mennonites" by 1930,
although some formed the Conservative Amish Mennonite
Conference in 1910 and the Ontario Amish Mennonite
Conference in 1925. The Egly Amish split away from the
Amish Mennonites between
1865 and 1866. They were
named after their founder,
Bishop Henry Egly from
Indiana. He had an intense
personal experience of
salvation and felt that Amish
should only be baptized if
they had first undergone a
similar incident. The group was renamed the Defenseless
Mennonite Church in the mid 1890s, and became a
Fundamentalist denomination, the Evangelical Mennonite
Church in 1948.

The Stuckley Amish broke away in 1871 and 1872. They
were named after Bishop Joseph Stuckey of Illinois. He
represented a faction within the Old Order Amish church
which favored a relaxation of behavioral standards: using
buttons, styling their hair, wearing neckties, using an
organ in Sunday School, etc. The issue that ultimately
caused a break with the Amish Mennonites was a matter
of doctrine and discipline. Stuckley had refused to
excommunicate a school teacher in his congregation,
Joseph Joder, who believed in the concept of
universalism. This is the belief that unsaved people would
not be tortured in Hell for all eternity. Rather, everyone's
eventual destination will be Heaven. The Stuckley Amish
lasted until after World War II. They merged with the
General Conference Mennonites in 1946.

The Sleeping Preachers Amish were a sub-group among
the Amish Mennonites. During the late 1870s, in reaction
to the rapid liberal shift of the movement, a few preachers
developed an unusual method of delivering sermons,
called "spirit preaching." They would appear to fall asleep
in the early evening, rise a few hours later in a trance and
preach "on the themes of repentance, spiritual renewal or
the return to simpler lifestyles." 3 They were called
"sleeping preachers." The phenomenon was also
observed among Native Americans and other Christian
groups at this time. John D. Kauffman, one of the leading
sleeping preachers, formed an independent congregation
in Illinois during 1907. The movement spread. However,
the practice of spirit preaching has long since been
abandoned. As of 1992, Sleeping Preachers Amish had
congregations in Arkansas (3), Illinois (4), Missouri (1),
and Wisconsin (1).

Developments in the 20th century:

1917: World War I: Canada began drafting young men, but
gave agricultural releases to Amish youth. These ended in
1918-APR. Most Amish who were subsequently drafted
into the armed forces were given indefinite leaves of
absence in recognition of their conscientious objector
(CO) status. The U.S. entered the war in the spring of
1917, and also started drafting men. The legislation
provided for religious conscientious objectors, but there
was no formal system for recognizing their status. Amish
youth were required to report for duty. Some cooperated
by undergoing training; most refused; some were
physically and mentally abused in an effort to get them to
join the military.

1921: Ohio schools: Many Old Order Amish felt that high
school and post-secondary education were a waste of
their children's time. " 'Worldly wisdom' which went
beyond the practical knowledge of reading, writing and
mathematics posed a real threat to the Amish way of life
and to church teaching on humility, simplicity, and mutual
aid. Spending time in school for nine months a year with
teachers who were hostile to Amish beliefs and traditions
was not something that Amish parents wanted for their
young people." 4 The state of Ohio passed the Bing Act in
1921 which required all children to attend school until they
reached the age of 18. This conflicted with the Amish
tradition of terminating their children's education after
graduation from grade 8. The Amish compromised by
applying for work release permits for their children at age
16.

1927: The Beachy Amish: This group is also referred to as
the Beachy Amish Mennonites. Conflict arose among the
Old Order Amish in Somerset County, PA. Some members
had left the group and affiliated with a nearby
Conservative Amish Mennonite congregation which was
somewhat more liberal than the Old Order. Members who
left had been strictly shunned. A new associate bishop,
Moses M. Beachy was ordained in the Old Order. He
announced that he would neither excommunicate nor
shun Old Order Amish who had become Amish
Mennonites. His church's members deviated further from
Old Order traditions, by founding Sunday schools,
meeting in a church building, wiring their homes for
commercial electricity, relaxing dress standards, and
buying automobiles. For the next three decades, the
movement spread to Indiana, Kansas, Ohio, and Ontario,
Canada.

1937: Pennsylvania schools: East Lampeter Township in
Lancaster County, PA decided to close ten one-room
schools and replace them with a single, centrally located,
consolidated school. The Amish objected, and the
governor compromised by keeping a single one-room
school open for them. However, the state passed a new
law that year requiring children to be fifteen years of age
before they could obtain a work permit and leave school.
This was rolled back to fourteen years after the Amish
circulated a petition. In late 1938, Lancaster County Amish
opened the first of two parochial schools.
1939: World War II: Canada declared war on Germany in
the fall of 1939; the U.S. entered the war two years later.
This time, Brethren Mennonite, Quaker and other religious
leaders had negotiated a better deal with the government
for conscientious objectors. The Canadian Alternative
Service Work (ASW) and American Civil Public Service
(CPS) programs allowed COs to be assigned to non-
military work assignments. Of the 772 Old Order Amish
who were drafted, 23 entered the army, 27 chose non-
combatant military tasks, and 722 declared themselves
COs.

Many Amish refused to use the wartime ration stamps that
the government distributed to regulate the purchase of
food and other necessities. Their main objection was that
the stamps contained images of tanks, planes and other
military equipment. They found ways of doing without
food and other materials.

1952: Conscientious objectors: The U.S. draft returned in
1948. In 1952, conscientious objectors were required to
work for two years in an alternative program, called 1-W.
Amish youth were typically employed in cities, where they
had almost complete freedom of action outside of work
hours. Some became integrated into "The English" (non-
Amish) culture and never returned to their families. Others
became emotionally troubled by the culture shock of
being exposed to non-Amish society.

1955: Social Security: Congress expanded the Social
Security program to include all self-employed farmers.
Most Amish felt that government social programs of this
type violated their traditions. The Amish had always cared
for their own people. Many refused to pay into the
system. The federal government placed liens on Amish
property and sometimes foreclosed and sold several
farms in order to collect premiums. In one memorable
incident, government agents stopped Valentine Byler in
New Wilmington, PA while he was plowing in his fields and
took possession of three of his horses for sale. Anger
from "The English" forced the government to back down.
Later in the year, Congress exempted the Amish from
both Medicare and Social Security.

1966: Conscientious objectors: Some Amish leaders found
that about half of their drafted young men never returned
home. The Beachy Amish tackled this attrition by creating
retirement homes in five states, and arranging Amish COs
to work there without experiencing culture shock. They
also founded mission programs in Europe, Canada and
Latin America. Their COs partly staffed their North
American offices and warehouses. The Old Order Amish
tried a different approach. They organized a National
Amish Steering Committee to negotiate alternative
arrangements with the government. This was a major
departure for the Old Order; their basic organizational
unit had always been the individual congregation; never
before did they have a national group speaking for them.
In 1969, the committee was able to arrange a system of
farm deferments for its COs.

1966: The New Order Amish: Doctrinal disputes plagued
the Old Order throughout the 1950s and 1960s. Most dealt
with: The policy of shunning Amish who left to join other
Amish groups.
Some Amish were experiencing what were called spiritual
awakenings and personal encounters with God.
Some believers rejected their historical belief that one can
only hope for salvation in this life, by continuing Amish
traditions as long as they lived. A minority suggested that
a person can be totally assured of their salvation through
a conversion experience. Many of the latter group also
advocated the use of mechanized farming equipment and
the installation of telephones in homes.

In 1966, about one hundred families withdrew from the Old
Order in Lancaster County, PA, and formed two new
church congregations which they called "New Order
Amish." The schism spread to other states. Some chose
the name "Amish Brotherhood." They are generally
regarded as a sub-group within the Old Order Amish.

1967: School problems continue: Motivated by a series of
conflicts over Amish schooling in many states, Reverend
William C. Lindholm, pastor of Grace Lutheran Church in
East Tawas, MI, helped organize, and became the first
chairperson of, the National Committee for Amish
Religious Freedom (NCARF). They launched a lawsuit,
Wisconsin v. Yoder, asking that the Amish be exempted
from the state's school codes. In 1971, the U.S. Supreme
Court ruled in NCARF's favor, thus strengthening religious
freedom and parental rights for all Americans. The court
noted that the lack of high school education among the
Amish had not made them an economic burden on the
rest of society. The decision allowed the Amish and Old
Order Mennonites to either establish their own schools, or
withdraw their children from public schools after they
graduate from grade 8. This granting of additional
religious freedom is not without cost. It generates
hardship to those Amish youth and adults who might want
to leave their religion behind and join the larger American
culture. With no high school or post-secondary education,
their economic options are severely limited.

1967: Migration to Latin America: Some Amish considered
moving away from North America to avoid problems with
the military draft, schooling, the gradual secularization of
the dominant culture, etc. Peter and Anna Wagler Stoll of
Alymer, ON, Canada moved with several other Old Order
and New Order families to Honduras. From an agricultural
standpoint, the colony was a success. They were
considered wealthy by the surrounding Honduran
farmers. However, conflicts within the group between the
Old and New order members grew and could not be
resolved. In the late 1970s, most returned to North
America. The New Order Amish who remained in
Honduras affiliated with the Beachy Amish.

Also in 1967, seven Old Order Amish families from Indiana
moved to the Chaco region of Paraguay. A group of
conservative Mennonites had previously settled there.
The group almost doubled in size over the next two years.
Again, they were an agricultural success. However, they
were unable to form a "spiritually stable congregation." 5
In 1978, most returned to North America; some joined with
the local Mennonites; a few formed an independent Amish
group.

1967: Canada Pension Plan: This is a program similar to
Social Security in the U.S. Revenue Canada officials
started raiding Amish bank accounts in Ontario,
attempting to collect unpaid premiums. In 1974, the
federal government exempted self-employed Amish from
the system. Canadian Amish now have Social Insurance
Numbers (ironically referred to as S.I.N. numbers), which
the government uses to identify its citizens and residents.
However, they are in a numerical series that prevents
them from receiving any benefits.

Recent developments: There have been a number of
changes over the last few decades that have significantly
impacted Amish culture: The rising cost of farm land has
forced some Amish to take outside jobs while remaining in
their community. Some developed home businesses,
creating traditional Amish crafts for sale. Others founded
commercial enterprises.

Tourism has been a mixed blessing. The Amish have lost
some of their privacy to the hordes of visiting tourists
who are curious about their culture. However, it does
bring a lot of revenue to the community.

Current membership:

In his Encyclopedia of American Religions, 6th edition
(1999), J. Gordon Melton described four currently active
Amish groups. In alphabetic order, they are:

The Beachy Amish Mennonite Churches split off from the
Old Order Amish in Pennsylvania after Bishop Moses
Beachy refused to pronounce the ban on some former Old
Order members who had left to join a Conservative
Mennonite congregation in Maryland. They are the most
liberal Amish group: they meet in churches, use
automobiles, tractors, and electricity. In 1996, they
reported 8,399 adult members in 138 congregations.
The Conservative Mennonite Conference was formed in
1910 from a group of more liberal Old Order Amish
congregations. They use meeting houses, Sunday
schools, and English language services. They are located
mainly in the Midwest. No membership data is available.
The Evangelical Mennonite Church was organized in 1866
by Bishop Henry Egly in Indiana. They were originally
known as the Egly Amish, changed their name to The
Defenseless Mennonite Church in 1898, and to their
present name in 1948. They stress "regeneration,
separation and nonconformity to the world." In 1997, they
were reported to have 4,348 adult members in 30
churches.

Old Order Amish Mennonite Church congregations are
very conservative. Transportation is by horse and buggy.
Men are required to grow beards; mustaches are not
allowed. Marriage outside the faith is forbidden. They
meet in each other's homes for worship every other
Sunday. About 8% of their membership is made up of
converts from outside the community and their
descendents. There were about 30,000 adult members in
the U.S. and 900 in Canada in 1995. Including children, the
total population was about 139,000.

There are also additional Amish groups:

The Kauffman Amish Mennonites (a.k.a. Sleeping
Preacher Amish) had 9 congregations, and perhaps on the
order of 1,200 adult members.

A few independent congregations exist. However, they are
relatively small in numbers.

Probably the current total adult membership of all Amish
groups would be on the order of 180,000 spread across 22
states. The largest concentration, with about 45,000
members is in Ohio. There are smaller numbers in Illinois,
Indiana, Pennsylvania, New York, etc. About 1,500 live in
south-eastern Ontario, Canada. 6,7

References used:

Steven Nolt, "A history of the Amish," Good Books,
(1992). Read reviews or order this book safely from
Amazon.com online book store
D.R. Elder, " 'Es Sind Zween Weg': Singing Amish children
into the Faith Community," Page 2 at: http://ist-socrates.
berkeley.edu/ You may need software to read these PDF
files. It can be obtained free from:
Op Cit, Nolt, Page 161.
Op Cit, Nolt, Page 228 to 233.
Op Cit, Nolt, Page 269.
J.G. Melton, "Encyclopedia of American Religions, 6th
edition," Gale, (1999), Page 787 & 787
"Beachy Amish Mennonite Fellowship," Global Anabaptist
Mennonite Encyclopedia Online, at: http://www.gameo.org/

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Copyright © 1996 to 2004 incl. by Ontario Consultants on
Religious Tolerance
Latest update: 2004-AUG-10
Author: B.A. Robinson

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Beliefs of the Amish

Amish beliefs which are shared by Evangelicals:
The Amish are a very conservative Christian faith group,
with an Anabaptist tradition. Many of their beliefs are
identical to those of many Fundamentalist and other
Evangelical churches, including:

Adult baptism is done after one makes a commitment to
the church.

Belief in the Trinity, the virgin birth, incarnation, sinless
life, crucifixion, resurrection ascension, and atonement of
Jesus Christ.

One lives on after death, either eternal rewarded in
Heaven or punished in Hell.

Salvation is a gift from God, through unmerited grace.

The Bible's authors were inspired by God. Their writings
are inerrant. The Bible is generally to be interpreted
literally.

Satan exists as a living entity.

Amish beliefs that are not shared by most
Evangelicals:

Salvation: Essentially all conservative Protestants,
including Amish, look upon salvation as an unmerited gift
from God. However, Evangelical Christians have
traditionally looked upon the salvation experience as an
intense emotional event which happens suddenly, as a
convert repents of their sin and accepts Jesus as Lord
and Savior. The new Christian's subsequent ethical
behavior and daily routine are of secondary importance to
the experience of being saved. The Amish have always
looked upon salvation as being experienced in everyday
living. Salvation is "...realized as one's life was
transformed day by day into the image of Christ." 1
Knowledge of one's salvation: For Evangelicals and other
conservative Protestants, salvation is an unmistakable
experience which happens when one trusts Jesus. Amish
are different. They don't believe that anyone is
guaranteed salvation as a result of a conversion
experience, baptism, joining the church, etc. "...they
would consider it arrogant or prideful to claim certainty of
salvation." 2 The Amish believe that God carefully weighs
the individual's total lifetime record of obedience to the
church and then decides whether the person's eternal
destiny will be the reward of Heaven or the punishment in
Hell. If a person is baptized into the Amish church and
later leaves the church or is excommunicated, they have
no hope of attaining Heaven. As a result, an Amish
believer lives their life and dies not knowing if they are
saved and will attain Heaven. This lack of certainty has
made the Amish church susceptible to raiding from other
Christian evangelists at various times in its history.

The state: The Amish are enthusiastic supporters of the
principle of separation of church and state.

Authority: They believe that their church has received the
authority from God to interpret his will. "Submission to
church is submission to God."

Rituals: Evangelicals look upon their two ordinances --
communion and believers' baptism -- as rites that are
primarily between an individual and God. To the Amish,
"The church itself, as a body of believers, shared in
communion as a sign of their unity with Christ and with
one another. Baptism in the Amish church symbolized a
commitment to both god and fellow believers." 1
The world: They believe in remaining quite separate from
the rest of the world, physically and socially. Part of this
may be caused by the belief that association with others --
often referred to as "The English" -- may be polluting. Part
may be because of the intense persecution experienced
by their ancestors as a result of government oppression.
Amish homes do not draw power from the electrical grid.
They feel that that would excessively connect them to the
world.

Nonresistance: They reject involvement with the military
or warfare. They believe that Amish must never resort to
violence or to take up arms in war. However, they do not
generally view themselves as pacifists, because this
would involve them in political action to promote peace.
Their rejection of violence does not extend to the
disciplining of their children. The Faith Mission Home in
Virginia housed mentally retarded children and adults.
They used physical punishment to control the children. It
took "...the form of slapping the hand several times or
spanking the buttocks a maximum of four strokes with the
hand or a 'simple light paddle." 3 Bruises on a young
woman led to the state Department of Mental Health and
Mental Retardation obtaining an injunction which
prohibited the use of force by staff in the Home. The case
caused Professor Alvin Esau to comment: "There is of
course great irony on this issue, as groups such as the
Amish and Hutterites use physical punishment, sometimes
excessively, while supposedly believing in nonviolence in
human relationships." 4

Local control: They believe that each congregation --
called a "district" -- is to remain autonomous. There is no
centralized Amish organization to enforce beliefs and
behaviors.

Evangelization: Most believe that it is not their role to go
out into the larger community and attempt to seek
converts among The English. However, some Amish
groups have recently become active in evangelization.
Customs: The Ordnung is an oral tradition of rules which
regulates how the Amish way of life should be conducted.
Specific details of the Ordnung differ among various
church districts. The rules are generally reviewed
biannually and occasionally revised as needed.
Sex roles: In common with many conservative Christian
faith groups, their family life has a patriarchal structure.
Although the roles of women are considered equally
important to those of men, they are very unequal in terms
of authority. Unmarried women remain under the authority
of their father. Wives are submissive to their husbands.
Only males are eligible to be become Church officials.

Oaths: Their faith forbids the swearing of oaths in courts;
they make affirmations of truth instead.

References used:

Steven Nolt, "A history of the Amish," Good Books,
(1992), Page 88. Read reviews or order this book safely
from Amazon.com online book store

Susan Rensberger, "Understanding the Amish," Alpha
Books, (2003). Read reviews or order this book
"Howard M. Cullum v. Faith Mission Home," (1989) 237 Va.
473; 379 S.E. 2d 445 (S.Ct.) at 446.

Alvin Esau, "Notes and Writings: The Amish and
Litigation, University of Manitoba, 1998-JUL. See: http:
//www.umanitoba.ca/

R.A. Oldaker, "How much do you know about the Amish?,"
at: http://www.wvup.edu/

Copyright © 1996 to 2006 by Ontario Consultants on
Religious Tolerance
Latest update: 2006-OCT-13
Author: B.A. Robinson

The Amish:
Practices of various groups

Church organization:

The Amish adopted a congregational organization. Each
congregation is independent and has its own leadership.
There is no formal national head office.

Like most conservative Christian denominations, the
Amish do not allow women to hold positions of power.
The four church offices are reserved for men. They are:

Völliger Diener: (a.k.a. Full Servant or Bishop). He
provides spiritual leadership for the congregation. He
preaches, and performs baptisms, marriages and
ordinations. He pronounces excommunication on
unrepentant members of the congregation.

Diener zum Buch: (a.k.a. Servant of the Book or minister).
He assists the bishop in preaching and teaching. Most
congregations have two ministers.

Völliger Armendiener: (a.k.a. Full Servant of the Poor or
Full Deacon). This office is rare in North America, but was
once common in Europe. He assists with baptism and
does some preaching. His main role was as guardians of
doctrinal orthodoxy.

Armendiener: (a.k.a. Servant of the Poor or Deacon). He
reads from the Bible at church services, assists the
bishops in various duties, and administers funds for the
poor.

Candidates for leadership positions are initially selected
by vote. Typically, those who received more than one vote
would draw lots to determine who would be ordained.
Ordination is generally for life.

Practices of the Old Order Amish:

Practices shared by most of the Old Order Amish, the
largest Amish group, are listed below. Some smaller
Amish groups have adopted practices which are either
more progressive or more restrictive.

Language: Members usually speak a German dialect
called Pennsylvania Dutch (Deutsch). High German is
used during worship. They learn English at school.
Education: Schools are one-room buildings run by the
Amish. Formal education beyond Grade 8 is discouraged,
although many youth are given further instruction in their
homes after graduation.

Appearance: Men follow the laws of the Hebrew Scriptures
with regards to beards. They do not grow mustaches,
because of the long association of mustaches with the
military.

Clothing: Men usually dress in a plain, dark colored suit.
Women usually wear a plain colored dress with long
sleeves, bonnet and apron. Women wear a white prayer
covering if married; black if single. Brides' gowns are
often blue or purple.

Modern conveniences:

Vehicles: With very few exceptions, Old Order Amish
congregations do not allow the owning or use of
automobiles or farm tractors. However, they will ride in
cars when needed.

Electrical devices: They do not use electricity, or have
radios, TV sets, personal computers, computer games,
etc.

Telephones: In-home telephones are not normally allowed.
Some families have a phone remote from the house.

Government programs: Most Amish groups do not collect
Social Security/Canada Pension Plan benefits,
unemployment insurance or welfare. They maintain mutual
aid funds for members who need help with medical costs,
dental bills, etc.

Photography: They do not take photographs or allow
themselves to be photographed. To do so would be
evidence of vanity and pride. Also, it might violate the
prohibition in Exodus 20:4, the second of the Ten
Commandments: "Thou shalt not make unto thee any
graven image, or any likeness of anything that...is in the
earth..."

Marriage: Marriages outside the faith are not allowed.
Couples who plan to marry are "published" in late
October. They are married in one of their homes during
November or early December.

Days of Celebration: They celebrate the traditional
Christian holy days. They also observe a Fast Day on
October 11.

Religious services: These are held biweekly on alternate
Sundays. One the "in-between" Sundays, members often
attend another congregation's service, or visit friends or
family. Services consist of singing, two prayers, Bible
reading, a short opening sermon, and a main sermon.
Each baptized male then offers a comment on the biblical
correctness of the sermons.

Communion services: These are held twice yearly, in the
spring and fall. Before the service, a council meeting is
held in which the attendees resolve any disagreements
that they have with each other. They also discuss matters
regarding proper lifestyle and conduct.

Meeting places: Services are usually held in the homes of
members. As a rule, they do not build meeting houses or
churches. One source speculates that this practice may
have been done "...out of frugality, perhaps out of
necessity, or perhaps to emphasize that people (and not
the building were really the church..." 4

Funerals: These are conducted in the home without a
eulogy, flower decorations, or other display. The casket is
plain, without adornment. At death, a woman is usually
buried in her bridal dress. A simple tombstone is erected
after burial.

Rumspringa: Some Amish groups practice a tradition
called rumspringa ("running around"). Teens aged 16 and
older are allowed some freedom in behavior. It is a interval
of a few years while they remain living at home, yet are
somewhat released from the intense supervision of their
parents. Since they have not yet been baptized, they have
not committed to follow the extremely strict behavioral
restrictions and community rules imposed by the religion.
Depending upon the behavioral rules of their particular
community, they may be allowed to date, go out with their
friends, visit the outside world, go to parties, drink
alcoholic beverages, wear jeans, etc. The intent of
rumspringa is to make certain that youth are giving their
informed consent if they decide to be baptized. About 80%
to 90% decide to remain Amish. 1,2

The media have generally given an unbalanced portrayal
of rumspringa. They typically concentrate on that small
minority of youth who decide to leave their tradition. For
example:

On 2002-MAY-30, Cinemax's "Reel Life" documentary
series featured "Devil's Playground." A Pittsburgh
reviewer commented that: "...viewers learn that 90 percent
of Amish teens ultimately choose to commit themselves to
the Amish community and church, but the bulk of the film
is spent chronicling the lives of teens who make the
opposite choice."

On 2004-JUL-22, the series "Amish in the City" debuted.
Five Amish teens were given a rude reception by six city
kids at a large house that they all shared in Los Angeles.
Two of the Amish youth, Ruth and Mose said that they did
not feel that they were being exploited by the show. But
Mose commented: "If they still take us back after we have
been on national television, they will take us back
whatever we do."

On 2008-JUN-24. ABC News broadcast a documentary
titled: "Primetime: The Outsiders" at 10 PM. It concerned
a group of four Amish teens from central Ohio engaged in
Rumspringa. One decided to return to Amish life; one
went to jail for burning a buggy; one decided to leave the
Amish tradition; one was undecided. 7

Slavery: In the early years of the movement, there are no
records of any Amish family owning slaves, even though
this was a common practice among "The English" (non-
Amish) in Pennsylvania until the late 18th century.

However, some families did purchase redemptioners.

These were skilled European immigrants who had no
money with which to pay for their trip to the New World.
They promised to work for a family for a defined number
of years in exchange for the cost of their passage.

          The Amish
Conflicts and problems: internal & external

Conflicts and problems:

Behavioral rules: Since arriving in North America, there
have occasionally been disputes within the Amish
community. Some members wanted to: Construct
churches and hold meetings there rather than in homes.

Educate their children beyond the elementary grades.

Allow their clothes to include buttons or pockets.

Vote or become involved in public life.

Theological disputes: There have also been
disagreements in beliefs and religious practices: "Stream"
baptism: Baptisms had traditionally been held in individual
homes. In the mid-19th century, some Amish wanted to
follow the tradition of Jesus who was baptized in the
Jordan river. They had candidates kneel in a river while
the bishop poured water over their head. After much
debate, the church decided to accept both methods as
valid. Stream baptism was phased out around 1910.

Universalism: The concept that all persons would be
eventually "saved," Nobody would spend eternity being
tortured in Hell.

Hell: Whether it exists as a place where people are
eternally punished.

Education: The Amish's insistence on terminating formal
schooling after the 8th grade conflicted with many state's
laws which require children to remain in school until their
mid-teens. Some Amish avoided this problem by migrating
from Pennsylvania to other states, like Missouri, which
had more relaxed laws. A ruling by the US Supreme Court
in 1972 (Wisconsin v. Yoder) recognized their right to limit
education of their children.

Accidents: Highway accidents between motor vehicles
and Amish black horse and buggies are a concern to
many. Horse-drawn vehicles generally travel between five
and eight miles an hour. Some Amish are reluctant to
mount a slow-moving-vehicle sign on the back of their
buggies. In some states, they line the back of their
buggies with reflective tape as an alternative to a sign.
Polio: There was an outbreak of polio in 1979 among
Amish in Pennsylvania, Iowa, Wisconsin Missouri and
Canada. The North American population of Amish was
essentially unvaccinated against polio at the time. The
spread of the disease was halted by an emergency
vaccination campaign. This was the last significant
outbreak of the disease in the U.S.

Genetic diseases: Some Amish groups have a very limited
gene pool. For example, the vast majority of Amish in
Lancaster County, PA, are descendents of about 200
Swiss citizens who emigrated in the mid 1700s. Because
they traditionally do not marry outsiders and because few
outsiders have joined the order, the "community has been
essentially a closed genetic population for more than 12
generations." Thus, intermarriage has brought to the fore
certain genetic mutations that were present in the initial
genetic pool (as they are in any population), making the
Amish host to several inherited disorders." 5 These
include dwarfism, mental retardation and a large group of
metabolic disorders. One in 200 have glutaric aciduria
type I; they are born healthy, but can experience
permanent neurological damage when a mild illness
strikes. From 1988 to 2002, the Clinic for Special Children
in Lancaster County, PA, has "encountered 39 heritable
disorders among the Amish and 23 among the
Mennonites.....For 18 of the disorders seen regularly at
the clinic, the incidences are high, approximately 1/250 to
1/500 births".

There are two obvious ways to reduce the incidence of
these genetic diseases towards levels experienced in the
general population: A massive influx of converts to the
Amish faith by outsiders.

Artificial insemination using sperm donated by non-Amish.
Testing of Amish adults for genetic diseases and
persuading any that test positive to refrain from having
children.

Unfortunately, all of these paths are probably
unacceptable -- and perhaps offensive -- to the Amish.
And so, the genetic diseases will probably increase in
frequency over time.

TV reality show: On 2004-JAN-18, UPN , and CBS (who
oversees UPN) announced a new reality show called
"Amish in the City." The show involved five Amish men
and women, aged 18 to 24. They were matched up with six
"mainstream young adults" chosen by UPN who were not
told in advance that their housemates were Amish. They
lived together in a house in the Hollywood Hills. The
creators insisted that the program will be "totally
respectful" and is "not intended to insult." However, the
show would appear to violate one of the fundamental
practices of the Amish, the prohibition of graven images,
including pictures, movies, or TV images.

"...a campaign to stop the show has been started by
lawmakers, rural groups, Pennsylvania Dutch tourism
officials and representatives of the Amish....The 'Center
for Rural Strategies,' a nonprofit organization based in
Whitesburg, Ky., has helped organize opposition to the
Amish show." Its president, Dee Davis, said: "Once again
Viacom has created a reality show where rural people
were going to be these curios...Viacom's got plenty of
ways to make money without ridiculing rural people."
(Viacom owns CBS and UPN.) 1,2,3

Representative Joe Pitts organized a campaign against
the show, sight unseen. Joseph Yoder, an Amish cultural
historian, said that he was opposed to the "whole thing of
televising the Amish and putting Amish people on TV
[because] they're trying to stay separated from the world."

"During the [initial] episode, the Amish begin to
experience unfamiliar technologies, from the mundane
(escalators, parking meters) to the advanced (airplanes),
and new foods, including sushi and avocados. Together,
all of the roommates visit scenic Los Angeles
destinations, including an emotional first-time visit to the
ocean for some of the Amish and a spectacular rooftop
view of the downtown skyline." 7

The show was shown to a group of TV critics who
"seemed unoffended." The first episode was shown on
2004-JUL-28, the ninth and last was on SEP-15. A
description of each episode is available online. 8
Massacre of school children: Three girls were murdered in
Nickel Mines, Lancaster County, Pennsylvania on 2006-
OCT-03 by a lone gunman. Seven more were wounded; of
these, two died later in hospital, and one is not expected
to live. More details

References used:

The following information sources were used to prepare
and update the above essay. The hyperlinks are not
necessarily still active today.

Lisa de Moraes, "Reality TV Goes Amish -- and Amiss,"
2004-JAN-19, at:& http://www.washingtonpost.com/
Rob Moll, "Amish in the City: Has Reality TV Gone too
Far?," Christianity Today, 2004-JAN-19. Online at: http:
//www.christianitytoday.com/
Bernard Weinraub, "UPN Show Is Called Insensitive to
Amish," New York Times, 2004-MAR-4, at: http://www.
nytimes.com/

"Amish teens tested in Devil's Playground: Documentary
reveals youths' experiments with 'English' life," NPR, 2002-
MAY-30, at: http://www.npr.org/

Melissa Hendricks, "A doctor who makes barn calls," at:
http://www.jhu.edu/

D. Holmes Morton, et al., "Pediatric Medicine and the
Genetic Disorders of the Amish and Mennonite People of
Pennsylvania." American Journal of Medical Genetics Part
C (Semin. Med. Genet.) 121C:5–17 (2003). Online at: http:
//www.clinicforspecialchildren.org/ This is a PDF file. You
may require software to read it. Software can be obtained
free from:

Wade Paulsen, "UPN releases 'Amish in the City'
contestant details, screens premiere for TV critics
group," Reality TV World, 2004-JUL-22, at: http://www.
realitytvworld.com/

"Amish in the city: Episode Guide," TV.com, at: http:
//www.tv.com/

Site navigation:

Home > Christianity > Groups of denominations > Faith
groups > Amish > here

Copyright © 1996 to 2006 by Ontario Consultants on
Religious Tolerance
Latest update: 2006-OCT-04
Author: B.A. Robinson

              The Amish:
The massacre of six innocents: 2006-OCT-03

The horrific events:

Ten girls were shot in an Amish school at Nickel Mines,
Lancaster County, Pennsylvania on 2006-OCT-03 by a
lone gunman.

Charles Carl Roberts IV, 32, a milk delivery person from
Bart Township, PA, entered a Old Order Amish one-room
school at about 10 AM, carrying a 9 mm handgun, a 12
gauge shotgun, a rifle, a bag of black powder, two knives,
tools, a stun gun, 600 rounds of ammunition, KY sexual
lubricant, wire, and plastic ties. Perhaps anticipating a
long siege, he also brought a change of clothing. He
ushered 15 boys, one pregnant woman, and three other
women with infants from the school. He bound 11
students who remained -- all girls, aged 6 to 15 -- with
plastic flex ties, and prepared to shoot them. Student
Marian Fisher, 13, stepped forward and asked that he
"shoot me first." in an apparent effort to buy time for the
remaining students. Her younger sister, Barbie, allegedly
asked Roberts to "shoot me second." He shot ten young
girls. Three died immediately; two others died in hospital
by the next morning. As of 2006-OCT-05, the remaining
five are still alive in hospital, although one is expected to
be taken off of life support. Roberts committed suicide
when the police stormed the school.

Police believe that he did not have a grudge against the
Amish community itself. Rather, he selected the school
because of its lack of security and easy availability to
young female students.

Roberts' motivation:

According to Pennsylvania police, Roberts phoned his
wife from within the school house before he murdered the
children. Ironically, his wife was leading a prayer group at
the time that was organized to pray for school children in
their community. He said that he had molested two female
relatives who were 3 to 5 years of age circa 1986. He
would have been 11 or 12 years of age at the time. A
suicide note that Roberts left behind allegedly said that he
was fanaticizing about molesting children again. It also
expressed anger at God because his newborn baby, Elise,
had died nine years ago -- only 20 minutes after having
been born prematurely.

Exhibition of compassion:

CNN reported on the day of the shooting:

"Jack Meyer, a member of the Brethren community living
near the Amish in Lancaster County, said local people
were trying to follow Jesus' teachings in dealing with the
'terrible hurt'."

"I don't think there's anybody here that wants to do
anything but forgive and not only reach out to those who
have suffered a loss in that way but to reach out to the
family of the man who committed these acts." 2

Sojourners reported the next day that an unnamed Amish
neighbor embraced the father of Charles Roberts and said
"We will forgive you."

Robert's widow was invited to attend one of the funerals.
It is not known whether she went.

Columnist Rod Dreher wrote:

"Yesterday on NBC News, I saw an Amish midwife who
had helped birth several of the girls murdered by the killer
say that they were planning to take food over to his
family's house. She said – and I paraphrase closely – 'This
is possible if you have Christ in your heart'."

Journalist Tom Shachtman, author of the book
"Rumspringa: To Be or Not to Be Amish," said:

"This is imitation of Christ at its most naked. If anybody is
going to turn the other cheek in our society, it's going to
be the Amish. ... I don’t want to denigrate anybody else
who says they're imitating Christ, but the Amish walk the
walk as much as they talk the talk."

Gertrude Huntington, a specialist on Amish children, said:

"They know their children are going to heaven. They know
their children are innocent ... and they know that they will
join them in death. The hurt is very great ... But they don't
balance the hurt with hate."

Fundraising for the community:

Members of the community have established two funds:
Nickel Mines Children's Fund for the families of the
victims, and Roberts Family Fund for the surviving
members of Roberts' family -- his wife and two young
children.

Both are being administered through the Coatesville
Savings Bank. It is worth noting that the Amish do not
have health insurance. The Amish community fund their
own health care needs. However, with the magnitude of
the needs of the five wounded girls who survived this
tragedy, their fund may well be depleted.

The Mennonite Disaster Service (MDS) and Mennonite
Central Committee (MCC) are accepting financial
contributions to assist the Amish community. They have
created the Amish School Recovery Fund. Tax-deductible
donations can be made by calling MCC at (717) 859-1151,
or MDS at (717) 859-2210. To donate online, go to the
MDS or MCC web site. To donate by mail, send checks to
MCC or MDS at the following addresses with the words
"Amish School Recovery Fund" in the memo line.
Mennonite Disaster Service, 1018 Main Street, Akron , PA
17501, or Mennonite Central Committee, 21 S. 12th St., P.
O. Box 500, Akron , PA 17501

Prayer Vigil:

More than 1,000 mourners attended a prayer vigil at The
Worship Center in Lancaster PA on the evening of OCT-
03. An overflow crowd watched the service on closed-
circuit TV. Rev. Duane Britton, pastor of Dove Christian
Fellowship — Westgate in Ephrata, PA joined other
clergypersons in the county to deliver the service.
Lancaster Online reports:

"During the service, which lasted just over an hour, heads
were bowed and tears flowed for the loss of schoolgirls’
tender lives and for their killer, a man described as a
loving husband and father of three young children."

" 'We come here tonight as a grieving community,' said
Sam Smucker, a pastor and founder of The Worship
Center and himself a former Amish man."

" 'We’ve come here to pray and proclaim the lordship of
Christ and to put our arms around each other and the
community ... God hears our prayers,' he assured his
listeners."

Groups exploiting the tragedy:
The Westboro Baptist Church (WBC) is an unaffiliated
Baptist congregation who base much of their belief
system on the principle that God hates homosexuals.
They sponsor the GodHatesFags.com web site, and teach
that most of the world's ills are caused by the increased
acceptance and tolerance of gays, lesbians and bisexuals.
They advocate the re-criminalization of same-sex sexual
behavior, and advocate the death penalty as the
appropriate, Bible-based punishment. According to
Wikipedia, there are strong suggestions in the church
teachings of racial bigotry, and religious hatred directed
against Roman Catholics, Mormons, liberal Christians,
Muslims, and Jews. In recent months, the WBC has
regularly disturbed mourners by picketing funerals of
service persons killed in Iraq. They believe that the deaths
are God's judgment on America. 6

The WBC had planned to picket the funerals of the Amish
children. They said that they were planning to take this
action "... in punishment for Gov. Ed. Rendell's
blasphemous sins against the WBC. ... [He] slandered and
mocked and ridiculed and condemned Westboro Baptist
Church on national Fox TV." However, OCT-04, they
cancelled the picketing because they were able to arrange
to have a WBC spokesperson featured on the Mike
Gallagher Show on OCT-05. 7

The Family Research Council's (FRC) Washington Update
newsletter for OCT-04 discussed the reaction of Janice
Ballenger to the school tragedy. As deputy coroner, she
had shown extreme distress before TV cameras after
having spent hours at the school analyzing the scene of
the suicide and quintuple murder. She later went to a
church in Paradise, PA and sat at the gap in the alter rail
with her head buried in her arms. The FRC stated:
"How long will it take the American Civil Liberties Union
and Americans United for the Separation of Church and
State to file suit against Ballenger for breaching the 'high
wall of separation' they claim (wrongly) that the
Constitution requires. Yet no matter what they say,
nothing will deter Americans--even government
employees--from leaning on their faith in God as a
principal source of comfort in times of tragedy. On this
point, most Americans have more in common with the
Amish than with the ACLU.

We are aware of numerous lawsuits by both the ACLU and
Americans United to protect freedom of religious
expression -- for example the right of students to pray on
the school bus, at the flagpole, in the corridors, in the
classroom before or after classes, in the cafeteria, in Bible
clubs, etc. It is inconceivable that the ACLU or Americans
United would attempt to prevent a government employee
from taking a few minutes medical leave. They would
certainly support anyone's right to seek peace in a church
sanctuary.

Impact on students elsewhere in North America:
Teaching Tolerance, a program of the Southern Poverty
Law Center in Montgomery, AL, interviewed Tamika
Payne, about recent school shootings, gender and
violence. She is the executive director of the Colorado
Coalition Against Sexual Assault. Reports of shootings in
Bailey, CO, and Nickel Mines, PA indicate that the gunmen
isolated female students as victims.

Tamika Payne said, in part:

"The tactic reinforces the message young girls in our
society receive, which is that they need to fear men,
especially men who are strangers. As for male students,
the incidents will likely generate a sense of protectiveness
and guilt. It is important that educators and parents
validate students' feelings and normalize other feelings
they may be having regarding the assaults."

She suggested that teachers and parents should discuss
sexual violence with all children, both male and female. It
should be done realistically, stressing that a person's
greatest risk is from someone we know. She said:

"... the reduction of sexual violence will occur only when
we change the beliefs and attitudes of a society that sees
women as unequal and sexual objects."

The full interview is well worth reading. 8

A book about the tragedy:
Donald B. Kraybill, Steven M. Nolt, and David L. Weaver-
Zercher have co-authored a book, "Amish Grace: How
Forgiveness Transcended Tragedy." Jossey-Bass, (2007-
SEP)

Some reviews:

The authors ... analyze the complexities of mainstream
America's response and the extent to which the Amish
example can be applied elsewhere. This intelligent,
compassionate and hopeful book is a welcome addition to
the growing literature on forgiveness. Publishers Weekly
"A story our polarized country needs to hear: It is still
grace that saves."--Bill Moyers, Public Affairs Television
"A story of forgiveness informed by deep faith, rooted in a
rich history, and practiced in real life. Amish Grace is a
powerful example of the better way taught by Jesus."--Jim
Wallis, author, God’s Politics and president of
Sojourners/Call to Renewal.
"In a world where repaying evil with evil is almost second
nature, the Amish remind us there's a better way. In plain
and beautiful prose, Amish Grace recounts the Amish
witness and connects it to the heart of their spirituality."--
Sister Helen Prejean, author, Dead Man Walking
"An inside look at a series of events that showed the
world what Christ-like forgiveness is all about … a story
of the love of God lived out in the face of tragedy."--Tony
Campolo, Eastern University
"A casebook on forgiveness valuable for ALL Christians. It
drills beneath the theory to their practice and even deeper
to the instructions of Jesus." —Dr. Julia Upton, provost,
St. John's University

Read reviews or order this book safely from Amazon.com
online book store

Sponsored links:

References used:
The following information sources were used to prepare
and update the above essay. The hyperlinks are not
necessarily still active today.

Tim Harper, "Amish school murders," Toronto Star, 2006-
OCT-03.
"Police: School killer told wife he molested family
members," CNn.com, 2006-OCT-03, at: http://www.cnn.
com/
"Quote of the week," SojoMail, 2006-OCT-04.
"Coatesville Savings Bank," at: http://www.
coatesvillesavings.com/
Joan Kern, "A community cries," Lancaster Online, 2006-
OCT-04, at: http://local.lancasteronline.com/
"Westboro Baptist Church," Wikipedia, as at: 2006-OCT-04
"News Release (OCT. 3)" Westboro Baptist Church, at:
http://www.godhatesfags.com/
"Girls as targets: Recent school shootings," Teaching
Tolerance, 2006-OCT-06, at: http://www.tolerance.org/

Site navigation:

Home > Christianity > Groups of denominations > Faith
groups > Amish > here

Copyright © 1996 to 2006 by Ontario Consultants on
Religious Tolerance
Latest update: 2006-OCT-13
Author: B.A. Robinson

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