Brief History of the Amish

By Bill Harshbarger

The Amish are a reform group within the Mennonite faith. The Mennonites were a reform group
that broke away from the Anabaptists. The Anabaptists started as a small group of Swiss
Christians who recommended changes to the state Protestant church. Their reforms were rejected
by Zwingli, the church head, and by the Zurich City Council. In 1525, they formed the first
Swiss Brethren congregation. They baptized each other into membership in their "believers"
church. That was a crime. The government and church banished some of them. Others were
executed by drowning or burning at the stake.

The key belief of the Brethren was that only adults should be baptized. The establishment church
baptized infants. The name "Anabaptist" meant they opposed the baptism of children.
1
They also
favored a self-governing church, a loose association of adults, not including children, and the
idea that worship should be in the homes rather than in a specific building.

Governments tended to view Anabaptists as a danger to the social order. They rounded up the
believers and executed some of them. Luther, Calvin, the Roman Catholic Church, and various
government groups attempted genocide on some of the groups. Some city-states paid people
"Anabaptist hunters" to locate and arrest members of the congregations.
2


The Mennonites were formed by Menno Simons (1496-
1561). He was from Holland. He was an Anabaptist
leader who left the Roman Catholic priesthood in 1536.
He objected to the rituals, the legends, histories, fables,
holy days, images, holy water, palms, confessionals,
pilgrimages, masses, matins, and vespers, and other
aspects of the church.
3
He emerged as a leader of the
Anabaptist movement in Holland, and was able to unify
the various diverse groups. Like most Anabaptist groups,
Simons taught "rebaptism, pacifism, religious toleration,
separation of church and state, opposition to capital
punishment, opposition to holding office, and opposition
to taking oaths."

In 1577 the government in Holland adopted a religious
tolerance policy. The Anabaptists were no longer
oppressed. In 1632, Simon's followers met at Dordrecht in the
Netherlands. They stated their beliefs in a document called the Dordrecht Confession of Faith.
They said that they believed in the following: the Trinity, the incarnation and aatonement of
Christ, the primacy of the Bible, salvation, adult baptism, and other things. The Lord's supper
and foot washing were observed as ordinances; they were regarded as symbolic acts, not as
church sacraments. Foot washing was based on the Bible passages in which "Jesus did not only
institute and command the same, but did also Himself wash the feet of the apostles..."

The Amish were started by Jacob Amman (1644-1720).
4
The Amish began as a small group of
reform-minded Mennonites along the southern Rhine River and in Switzerland. They split from
the main movement in 1693. Amman was an obscure reformer. Not much is known about him.
Menno Simons
His objections to the Mennonite faith was that they had drifted away from their original
practices. He wanted a stricter observance of the writings of Simons and on the 1632 Mennonite
Dordrecht Confession.

It is reported that Jacob Amman visited Markirch Congregation in Alsace-Lorrain sometime
around 1696. He excommunicated some members and started a controversy with the ministers in
the Palatinate who tried to work with him. He held strict views on wearing untrimmed beards,
uniform dress and hats, and a common standard for clothes, shoes, stockings. He prohibited
attending services of the state. He also introduced the practice of "footwashing" which was
observed in Holland, but not so much in Switzerland. He also thought that anyone outside of the
Anabaptist movement would not be saved. Many of his members came under persecution from
the state because of this stance.
5


The Amish-Mennonite groups came to America as early as 1720. They settled in Pennsylvania.
The proprietor of the colony, William Penn, established religious tolerance in the colony and
actually sent recruiters to Germany to encourage settlement. During the early years no accurate
records were kept of the German emigrants. The first Amish immigrants for whom there are
records were: The Detweiler and Seiber families who settled in Berks County, PA in 1736. The
first wave of immigration ended by 1770.
6
The Amish-Mennonites came to Berks and Chester
counties. They also were in Lancaster County. They had three communities in the 1740-to 1760
period. Reading, which disappeared by 1786; Malvern in Chester County which disappeared in
1800; and Morgantown which was also in Chester County.

As more Amish came to Pennsylvania they arrived at these established communities. But as land
became more scarce they moved westward and formed settlements in Somerset County (1767),
Mifflin County (1793), Union County (1810), Fairfield County, Ohio (1810).
7
Some groups went
to New York. Today they are in Indiana, Iowa, Illinois, Missouri, Ohio and other states.

They attempt to keep their faith centered around their rural culture. They maintain similar beliefs
but there are four noticeable trends among them that are described in four orders:
Swartzengruber, Old Order, Andy Weaver, and New Order Amish. The Old Order Amish are the
most common. The Old Order are the most conservative. The New Order Amish are the most
progressive.
8


The Amish had difficulty during the early years of American independence. Before the
revolution, they were attacked by Indians who were encouraged by the French during the French
and Indian War 1754-1763. Also during 1750-1790s a religious revival spread across America.
The Baptist, Methodists, United Brethren, and German Baptist Brethren sent itinerant ministers
and evangelists through the colonies.
9


They effectively targeted the Amish. During the Revolutionary War, the Amish were caught
between both sides. Their pacifist principles angered the Patriots. Some of the Amish did not
believe in arguing with the established government. They tried to remain non-violent and neutral.
But they were attacked by both sides. Some also had taken oaths of loyalty to Britain when they
were allowed to enter the colonies. Gradually the Amish migrated westward arriving in Peoria,
Illinois in the 1830s. That particular group became Mennonites again. The settlement in the
Arcola, Illinois and Arthur, Illinois area started with conservative families in 1865. By the year
2000 the settlement reached about 2,000 members. The Arcola-Arthur Amish all belong to the
same church.
10


Other Amish groups have as many as eight different groups. The second wave of immigration
ran from about 1817 until 1860, the beginning of the American Civil War. About 3,000 Amish
came from Europe to the US. They sought to leave oppression, financial problems, crop failures,
wars, the military draft, and taxes. Most settled in Illinois and Indiana, also Iowa, Missouri, New
York, Ohio, and Ontario in Canada. Some few went to Pennsylvania.
11


The "new" immigrants tended to be more progressive. Some had to abandon traditions of the
Amish life. They wore buttons, owned a piano, had dishes with decorations, and work clothes
that were not classified as "simple." They also had some different beliefs than the previous wave
of Amish immigrants. This caused some friction. The church remained united during 1800-1850,
but in 1849 a conservative congregation in Mifflin County, PA broke with the rest of the Amish
church. Historians don't have a list of the reasons.

From 1862 to 1878 in various settlements in Illinois, Indiana, Iowa, Ohio, and Pennsylvania
members of the Diener-Versammlungens groups held national meetings to strengthen church life
and commitment. They were attended by a few dozen leaders and up to 1,500 lay persons. Out of
these meetings, the following doctrines were established: 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.

While clarifying doctrine, the effect was not to unify the congregations. It cause further splits so
that by 1880 there were four Amish groups, one very conservative. The others were more liberal.
The Old Order Amish were conservatives. They left the Diener-Versammlungens doctrines and
followed the historical Amish beliefs and practices. They were about one-third of the Amish that
numbered about 5,000 by the end of the 1890s. 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. Bishop Henry Egly in Indiana established a group called the Egly Amish. It
was formed between 1865 and 1866. His idea was that people should only be baptized into the
church if they had a "salvation" experience similar to one that he had. They were called the
"Defenseless Mennonite Church" in the mid 1890s and became the Fundamentalist group called
the "Evangelical Mennonite Church" in 1948. The Stuckley Amish followed the teachings of
Bishop Joseph Stuckey of Illinois. He was more liberal, allowing the use of buttons, styling of
hair, and wearing neckties. He allowed music in the services. He also rejected some of the
teachings of the conservatives. After World War II the Stuckley Amish merged with the General
Conference Mennonites.

Another unusual group was called the Sleeping Preachers Amish. They were a sub-group among
the Amish Mennonites. During the 1870s some of the preachers developed a sermon method
called "spirit preaching" where they would appear to fall into a trance during their preaching.
They were called "sleeping preachers." Apparently some Native Americans and other Christian
groups at the time practiced a version of "spirit preaching." The practice of spirit preaching has
nearly been abandoned. Some groups persist as of 1992 in Arkansas, Illinois, Missouri, and
Wisconsin.
12


During the 1900s the Amish dealt with the issues of being drafted into the military. They were
conscientious objectors. Some were drafted and allowed extended leave. Some later were
required to provide alternative and non-military service to the country. During the Korean War
they were required to work in government service under an alternative plan. Many of the Amish
left their faith during this time.

School was also an issue. Eventually the Amish were given an exemption from attending public
school after the 8th grade. The Amish experienced conflicts over Social Security. They did not
benefit from it and did not want to pay into it. Eventually an accommodation was made.
Congress exempted Amish from both Social Security and from Medicare.

Some recent developments are economic pressures and tourism. The price of farm land has
forced some Amish to seek outside jobs while remaining in their community. Some developed
home businesses. Others started commercial enterprises. Tourism also affects the Amish. It is a
mixed thing. It cost the Amish their privacy. But it brings revenue to the community.

One cannot freely join the Amish. There are about 180,000 across 22 states including 45,000 in
Ohio and smaller numbers in Illinois, Indiana, Pennsylvania, New York, and others.

References:
1. THE AMISH: Their history, beliefs, practices, conflicts, etc. ReligiousTolerance.org
Ontario Consultants on Religious Tolerance.
http://www.religioustolerance.org/amish.htm . Based on material from James J.
Hoorman, "Amish & Mennonite Culture History," at: http://www.clark-cty-wi.org/ .
2. Steven Nolt, (1992). "A history of the Amish," Good Books, (1992), Page 11 to 35, as
quoted in the ReligiousTolerance.org website.
3. Menno Simmons, "The complete writings of Menno Simmons," ed. J.C. Wenger, Herald
Press (1956), Page 165, quoted in John A. Hostetler, "Amish Society, Fourth Edition,"
John's Hopkins University Press, (1993), Page 30. Both are referenced in the
ReligiousTolerance.org website http://www.religioustolerance.org/amish.htm .
4. Jacob Amman," World History, at: http://www.worldhistory.com/ as quoted in
ReligiousTolerance.org website http://www.religioustolerance.org/amish.htm .
5. Hepburn, Carol, (2001), Amish- History, Somerset County Pennsylvania Genealogy,
http://www.rootsweb.com/~pasomers/amish.htm .
6. Robinson, B. A. (1996-2004).The Amish: History of the US and Canada 1700 until Now.
ReligiousTolerance.org Ontario Consultants on Religious Tolerance. (1996-2004)
http://www.religioustolerance.org/amish.htm .
http://www.religioustolerance.org/amish2.htm.
7. Hepburn, Carol, (2001), Amish-Mennonite History, Somerset County Pennsylvania
Genealogy, http://www.rootsweb.com/~pasomers/amish.htm .
8. James J. Hoorman, "Amish & Mennonite Culture History," at: http://www.clark-cty-
wi.org/
9. Robinson, B. A. (1996-2004).The Amish: History of the US and Canada 1700 until Now.
ReligiousTolerance.org.
10. A Brief History of the Amish, The Illinois Amish Interpretative Center in Arcola, Illinois.
http://www.amishcenter.com/history.htm
11. R. Elder, " 'Es Sind Zween Weg': Singing Amish children into the Faith Community,"
Page 2 at: http://ist-socrates.berkeley.edu/, as referenced in Robinson, B. A. (1996-
2004).The Amish: History of the US and Canada 1700 until Now.
ReligiousTolerance.org Ontario Consultants on Religious Tolerance. (1996-2004)
http://www.religioustolerance.org/amish.htm .
http://www.religioustolerance.org/amish2.htm.
12. Robinson, B. A. (1996-2004).The Amish: History of the US and Canada 1700 until Now.
ReligiousTolerance.org Ontario Consultants on Religious Tolerance. (1996-2004)
http://www.religioustolerance.org/amish.htm .
http://www.religioustolerance.org/amish2.htm .