Tuesday, January 02, 2018


Anabaptist  from http://www.anabaptists.org, https://en.wikipedia.org/wiki/Thomas_Müntzer
Reformation-era Christians who rejected infant baptism.
Enemies called them anabaptists -- "re-baptizers."
Zealous to restore the true church on an Apostolic model.
Radical Reformers who considered all state churches beyond reformation.
Include Amish, and Mennonites.
Thomas Müntzer (German pronunciation: [ˌtoːmas ˈmʏnt͡sɐ̯]; c. December 1489 – 27 May 1525) was a radical German preacher and theologian of the early Reformation whose opposition to both Luther and the Roman Catholic Church led to his open defiance of late-feudal authority in central Germany. Müntzer was foremost amongst those reformers who took issuewith Luther’s compromises with feudal authority. He became a leader of the German peasant and plebeian uprising of 1525 commonly known as the German Peasants' War , was captured after the battle of Frankenhausen, and was tortured and executeFew other figures of the German Reformation raised as much controversy as Müntzer, which continues to this day.[1] A complex and unique figure in history, he is now regarded as a significant player in the early years of the German Reformation and also in the history of European revolutionaries.[2] Almost all modern studies of Müntzer stress the necessity of understanding his revolutionary actions as a consequence of his theology: Müntzer believed that the end of the world was imminent and that it was the task of the true believers to aid God in ushering in a new era of history.[3]
Anabaptist n. New Latin anabaptista, "one who is rebaptized," from Late Greek anabaptizein, "to baptize again."
The term anabaptist was used to describe and define certain Reformation-era Christians who rejected infant baptism in favor of believer's baptism.
Since many of them had been baptized in their infancy, they chose to be rebaptized as believing adults. Hence, their enemies called them anabaptists -- "re-baptizers."
Being labeled anabaptist was neither complimentary nor safe. In fact, for a time it was a sure death sentence.
Even though we now embrace that term as part of our identity, it really is an inaccurate term to describe the original Anabaptists. They never considered that any rebaptism took place -- they outright rejected and refuted the entire concept of infant baptism. To them, infant baptism would have been an oxymoron. They would have considered infant and baptism mutually exclusive.
The differences between the Anabaptists and the Magisterial Reformers lay much deeper than any outward sign, including that of baptism. The Anabaptists were earnestly concerned with the restitution of the true church on an Apostolic model. The Anabaptists considered the state churches beyond reformation.
Here are a few additional tidbits about the Anabaptists:
The era of the 16th-century Protestant Reformation in Europe spawned a number of radical reform groups, among them the Anabaptists. These Christians regarded the Bible as their only rule for faith and life. Because of their radical beliefs, the Anabaptists were persecuted by Protestants as well as by Roman Catholics.
The evangelical and non-revolutionary Anabaptists of Switzerland, Austria, Germany, and the Netherlands, were a trial to the leading reformers because of their radical views on the nature of the church and of the Christian ethic.
There is no single defining set of beliefs, doctrines, and practices that characterizes all Anabaptists.
Contemporary groups with early Anabaptist roots include the Mennonites, Amish, Dunkards, Landmark Baptists, Hutterites, and various Beachy and Brethren groups.
Anabaptists have been characterized historically by a love for the Word of God, and by a strict demand for holiness of life.
In her study, Anabaptists: Separate by Choice, Marginal by Force, Elizabeth Scott notes:
The Anabaptists of central Europe evolved in a time of social and religious chaos, developed unique ideas concerning the church and state, and retained a wildly radical view of society.
The teachings and way of life of the Anabaptists, according to the Anabaptists themselves, were merely ways of trying to reinstate the true church, a church of true believers. It did not seem this way to the Magisterial Reformers or to the Roman Church, however. It was those very teachings and acts that made the Anabaptists into the object of numerous persecutions at the hands of both church and state.
The historiography of the Anabaptists...is largely hostile to them and their teachings. It remains one of the largest problems in modern scholarship to separate the hostility of their biographers from the circumstances of Anabaptist existence.
The impulse to join and remain within a society of martyrs is certainly hard to pinpoint.
In their earliest years, many of the Anabaptists were followers of Zwingli in Zurich.
Their unique model of what Church and society could become, if politics and fear were placed as subservient to love and community, stand as witness to the possibilities of a voluntary church, and the possibilities of a free society.
Compton's Interactive Encyclopedia (copyright 1993, 1994) notes in part:
During the 16th-century Reformation in Europe, the Protestant Anabaptist, or Christian Brethren, movement flourished in Germany, Austria, the Netherlands and other countries. The basic belief of the Anabaptists was in adult baptism, but they also supported the separation of church and state and voluntary church membership. While there was no direct development from the Anabaptists to the growth of the Baptist churches in England, it is very likely that the latter were influenced in their beliefs and attitudes by the continental Brethren.
Many of the denominations that emerged after the Reformation were attempts to revive the church by returning to 1st-century conditions described in the New Testament. Such was the aim of Anabaptists, Baptists, Quakers, Methodists, Moravians, and others.
Some distinctive beliefs
Adult believer's baptism
Church discipline
Separation from the world
Non-resistance, non-violence
No oath-taking
The priesthood of the believer
The brotherhood and community of the church
The Bible as final authority for faith and practice
The Schleitheim Confession - The Schleitheim Confession was the most representative statement of Anabaptist principles, endorsed unanimously by a meeting of Swiss Anabaptists in 1527 in Schleitheim (Switzerland). The meeting was chaired by Michael Sattler. Michael Sattler was the leader of the Swiss and southern German Anabaptist movement. Shortly after the Schleitheim conference, Sattler was arrested by Austrian Roman Catholic authorities, and put on trial along with a number of other Anabaptists; he was found guilty[clarification needed] and was executed.[1]
printed by Rod and Staff Publishers, Inc., Crockett, KY
Sixth Printing, 1985
Adopted by a Swiss Brethren Conference, February 24, 1527
Brotherly Union of a Number of Children of God concerning Seven Articles
The articles which we discussed and on which we were of one mind are these:
I Baptism;
II The Ban (Excommunication);
III Breaking of Bread;
IV Separation from the Abomination;
V Pastors in the Church;
VI The Sword;
VII The Oath.
I. Observe concerning baptism: Baptism shall be given to all those who have learned repentance and amendment of life, and who believe truly that their sins are taken away by Christ, and to all those who walk in the resurrection of Jesus Christ, and wish to be buried with Him in death, so that they may be resurrected with Him and to all those who with this significance request it (baptism) of us and demand it for themselves. This excludes all infant baptism, the highest and chief abomination of the Pope. In this you have the foundation and testimony of the apostles. Matt. 28, Mark 16, Acts 2, 8, 16, 19. This we wish to hold simply, yet firmly and with assurance.
II. We are agreed as follows on the ban: The ban shall be employed with all those who have given themselves to the Lord, to walk in His commandments, and with all those who are baptized into the one body of Christ and who are called brethren or sisters, and yet who slip sometimes and fall into error and sin, being inadvertently overtaken. The same shall be admonished twice in secret and the third time openly disciplined or banned according to the command of Christ. Matt. 18. But this shall be done according to the regulation of the Spirit (Matt. 5) before the breaking of bread, so that we may break and eat one bread, with one mind and in one love, and may drink of one cup.
III. In the breaking of bread we are of one mind and are agreed (as follows): All those who wish to break one bread in remembrance of the broken body of Christ, and all who wish to drink of one drink as a remembrance of the shed blood of Christ, shall be united beforehand by baptism in one body of Christ which is the church of God and whose Head is Christ. For as Paul points out, we cannot at the same time drink the cup of the Lord and the cup of the devil. That is, all those who have fellowship with the dead works of darkness have no part in the light. Therefore all who follow the devil and the world have no part with those who are called unto God out of the world. All who lie in evil have no part in the good.
Therefore it is and must be (thus): Whoever has not been called by one God to one faith, to one baptism, to one Spirit, to one body, with all the children of God's church, cannot be made (into) one bread with them, as indeed must be done if one is truly to break bread according to the command of Christ.
IV. We are agreed (as follows) on separation: A separation shall be made from the evil and from the wickedness which the devil planted in the world; in this manner, simply that we shall not have fellowship with them (the wicked) and not run with them in the multitude of their abominations. This is the way it is: Since all who do not walk in the obedience of faith, and have not united themselves with God so that they wish to do His will, are a great abomination before God, it is not possible for anything to grow or issue from them except abominable things. For truly all creatures are in but two classes, good and bad, believing and unbelieving, darkness and light, the world and those who (have come) out of the world, God's temple and idols, Christ and Belial; and none can have part with the other.
To us then the command of the Lord is clear when He calls upon us to be separate from the evil and thus He will be our God and we shall be His sons and daughters.
He further admonishes us to withdraw from Babylon and earthly Egypt that we may not be partakers of the pain and suffering which the Lord will bring upon them.
From this we should learn that everything which is not united with our God and Christ cannot be other than an abomination which we should shun and flee from. By this is meant all Catholic and Protestant works and church services, meetings and church attendance, drinking houses, civic affairs, the oaths sworn in unbelief and other things of that kind, which are highly regarded by the world and yet are carried on in flat contradiction to the command of God, in accordance with all the unrighteousness which is in the world. From all these things we shall be separated and have no part with them for they are nothing but an abomination, and they are the cause of our being hated before our Christ Jesus, Who has set us free from the slavery of the flesh and fitted us for the service of God through the Spirit Whom He has given us.
Therefore there will also unquestionably fall from us the unchristian, devilish weapons of force - such as sword, armor and the like, and all their use (either) for friends or against one's enemies - by virtue of the Word of Christ. Resist not (him that is) evil.
V. We are agreed as follows on pastors in the church of God: The pastor in the church of God shall, as Paul has prescribed, be one who out-and-out has a good report of those who are outside the faith. This office shall be to read, to admonish and teach, to warn, to discipline, to ban in the church, to lead out in prayer for the advancement of all the brethren and sisters, to lift up the bread when it is to be broken, and in all things to see to the care of the body of Christ, in order that it may be built up and developed, and the mouth of the slanderer be stopped.
This one moreover shall be supported of the church which has chosen him, wherein he may be in need, so that he who serves the Gospel may live of the Gospel as the Lord has ordained. But if a pastor should do something requiring discipline, he shall not be dealt with except (on the testimony of) two or three witnesses. And when they sin they shall be disciplined before all in order that the others may fear.
But should it happen that through the cross this pastor should be banished or led to the Lord (through martyrdom) another shall be ordained in his place in the same hour so that God's little flock and people may not be destroyed.
VI. We are agreed as follows concerning the sword: The sword is ordained of God outside the perfection of Christ. It punishes and puts to death the wicked, and guards and protects the good. In the Law the sword was ordained for the punishment of the wicked and for their death, and the same (sword) is (now) ordained to be used by the worldly magistrates.
In the perfection of Christ, however, only the ban is used for a warning and for the excommunication of the one who has sinned, without putting the flesh to death - simply the warning and the command to sin no more.
Now it will be asked by many who do not recognize (this as) the will of Christ for us, whether a Christian may or should employ the sword against the wicked for the defense and protection of the good, or for the sake of love.
Our reply is unanimously as follows: Christ teaches and commands us to learn of Him, for He is meek and lowly in heart and so shall we find rest to our souls. Also Christ says to the heathenish woman who was taken in adultery, not that one should stone her according to the Law of His Father (and yet He says, As the Father has commanded me, thus I do), but in mercy and forgiveness and warning, to sin no more. Such (an attitude) we also ought to take completely according to the rule of the ban.
Secondly, it will be asked concerning the sword, whether a Christian shall pass sentence in worldly disputes and strife such as unbelievers have with one another. This is our united answer. Christ did not wish to decide or pass judgment between brother and brother in the case of the inheritance, but refused to do so. Therefore we should do likewise.
Thirdly, it will be asked concerning the sword, Shall one be a magistrate if one should be chosen as such? The answer is as follows: They wished to make Christ king, but He fled and did not view it as the arrangement of His Father. Thus shall we do as He did, and follow Him, and so shall we not walk in darkness. For He Himself says, He who wishes to come after Me, let him deny himself and take up his cross and follow Me. Also, He Himself forbids the (employment of) the force of the sword saying, The worldly princes lord it over them, etc., but not so shall it be with you. Further, Paul says, Whom God did foreknow He also did predestinate to be conformed to the image of His Son, etc. Also Peter says, Christ has suffered (not ruled) and left us an example, that ye should follow His steps.
Finally it will be observed that it is not appropriate for a Christian to serve as a magistrate because of these points: The government magistracy is according to the flesh, but the Christian's is according to the Spirit; their houses and dwelling remain in this world, but the Christian's are in heaven; their citizenship is in this world, but the Christian's citizenship is in heaven; the weapons of their conflict and war are carnal and against the flesh only, but the Christian's weapons are spiritual, against the fortification of the devil. The worldlings are armed with steel and iron, but the Christians are armed with the armor of God, with truth, righteousness, peace, faith, salvation and the Word of God. In brief, as in the mind of God toward us, so shall the mind of the members of the body of Christ be through Him in all things, that there may be no schism in the body through which it would be destroyed. For every kingdom divided against itself will be destroyed. Now since Christ is as it is written of Him, His members must also be the same, that His body may remain complete and united to its own advancement and upbuilding.
VII. We are agreed as follows concerning the oath: The oath is a confirmation among those who are quarreling or making promises. In the Law it is commanded to be performed in God's Name, but only in truth, not falsely. Christ, who teaches the perfection of the Law, prohibits all swearing to His (followers), whether true or false - neither by heaven, nor by the earth, nor by Jerusalem, nor by our head - and that for the reason He shortly thereafter gives, For you are not able to make one hair white or black. So you see it is for this reason that all swearing is forbidden: we cannot fulfill that which we promise when we swear, for we cannot change (even) the very least thing on us.
Now there are some who do not give credence to the simple command of God, but object with this question: Well now, did not God swear to Abraham by Himself (since He was God) when He promised him that He would be with him and that He would be his God if he would keep His commandments, - why then should I not also swear when I promise to someone? Answer: Hear what the Scripture says: God, since He wished more abundantly to show unto the heirs the immutability of His counsel, inserted an oath, that by two immutable things (in which it is impossible for God to lie) we might have a strong consolation. Observe the meaning of this Scripture: What God forbids you to do, He has power to do, for everything is possible for Him. God swore an oath to Abraham, says the Scripture, so that He might show that His counsel is immutable. That is, no one can withstand nor thwart His will; therefore He can keep His oath. But we can do nothing, as is said above by Christ, to keep or perform (our oaths): therefore we shall not swear at all (nichts schweren).
Then others further say as follows: It is not forbidden of God to swear in the New Testament, when it is actually commanded in the Old, but it is forbidden only to swear by heaven, earth, Jerusalem and our head. Answer: Hear the Scripture, He who swears by heaven swears by God's throne and by Him who sitteth thereon. Observe: it is forbidden to swear by heaven, which is only the throne of God: how much more is it forbidden (to swear) by God Himself! Ye fools and blind, which is greater, the throne or Him that sitteth thereon?
Further some say, Because evil is now (in the world, and) because man needs God for (the establishment of) the truth, so did the apostles Peter and Paul also swear. Answer: Peter and Paul only testify of that which God promised to Abraham with the oath. They themselves promise nothing, as the example indicates clearly. Testifying and swearing are two different things. For when a person swears he is in the first place promising future things, as Christ was promised to Abraham. Whom we a long time afterwards received. But when a person bears testimony he is testifying about the present, whether it is good or evil, as Simeon spoke to Mary about Christ and testified, Behold this (child) is set for the fall and rising of many in Israel, and for a sign which shall be spoken against.
Christ also taught us along the same line when He said, Let your communication be Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil. He says, Your speech or word shall be yea and nay. (However) when one does not wish to understand, he remains closed to the meaning. Christ is simply Yea and Nay, and all those who seek Him simply will understand His Word. Amen.
The Seven Articles of Schleitheim
Canton Schaffhausen, Switzerland,
February 24, 1527
Who are the Mennonites?
Originally so called because of one of their early leaders, Menno Simons
One of the main groups of Anabaptists
Not a single, monolithic group in doctrine and life
As diverse as most Protestant groups
The Amish a break-away group
Some Mennonites could be labeled "cultural Mennonites." These individuals bear the name Mennonite due to an ethnic or historical heritage. In a practical sense, however, they do not subscribe to nor live by the basic tenets of historic Mennonite Anabaptism.
This next section is taken from a tract copyrighted by Christian Light Publications and used here by permission.
More than four centuries ago in Zurich, Switzerland, a new fellowship of Christian believers was formed. The Roman Catholic Church had become unspeakably corrupt. Martin Luther had separated himself from it but had continued the practice of infant baptism. Ulrich Zwingli also had separated from Romanism, but continued to grant to the political rulers the right to decide the policies and practices of the church.
The new fellowship, led by Conrad Grebel and Felix Manz, was formed to give men and women the opportunity to follow the Lord Jesus Christ according to the whole Word of God, the Bible. The group, hunted and persecuted at first, was mockingly called "Anabaptist" because of their rejection of infant baptism and the practice of believers' baptism. Later they were called "Mennonite" because of the spiritual leadership of Menno Simmons, who left the Catholic priesthood to follow Christ.
Many Mennonites, because of the fierce intensity of persecution, migrated to Russia. When their religious freedom was threatened there, they joined others in North America who had come from Germany, Switzerland and Holland. In the United States and Canada, Mennonites now number well over 300,000. Many also reside in Africa, Asia, South America and Europe.
Faithful Mennonites believe that no person can be accepted by God except through confessing His Son, Jesus Christ, as master, and trusting Him as Savior from sin. This continued trust in Christ brings from Him power over sin in the present, and confident hope of heaven in the future.
Faithful Mennonites believe that the only spiritually successful life, the life acceptable to God, is that lived by the power of God in obedience to the Holy Scriptures. Such a life is possible only through a continuing fellowship in Christ.
What comes next -- except for the indented italicized comments, which are my own -- are at-times-disconnected snippets excerpted from Compton's Interactive Encyclopedia (copyright 1993, 1994).
The era of the 16th-century Protestant Reformation in Europe spawned a number of radical reform groups, among them the Anabaptists. These Christians regarded the Bible as their only rule for faith and life. They denied the merit of infant baptism, however. Some Anabaptists were revolutionaries. Others, like Menno Simons (1496-1561), were more moderate. Because of their radical beliefs, the Anabaptists were persecuted by other Protestants as well as by Roman Catholics.
Notice that regarding the Bible as the "only rule for faith and life" was (is?) considered radical! Furthermore, note that denying the merit of infant baptism is presented as a contrast to regarding the Bible as our only rule for faith and life!
Simons, a Dutch priest, gathered the scattered Anabaptists of Northern Europe into congregations in 1536. These groups soon came to be called by his name. By the late 16th century the Mennonites had found political toleration in the Netherlands. Some groups had moved meanwhile to Poland and to Ukraine. Later persecutions drove many into southern Germany, eastern France, and especially to North America. Today the heaviest concentrations are in Canada and the United States. The Mennonite villages in Soviet Ukraine were dispersed after World War II. Other groups similar to the Mennonites are the Amish and the Hutterites, both of which have settlements in North America.
The early Mennonites believed they should live in complete separation from the world around them. They tended, therefore, to establish their own communities; Hutterites still do. They were nevertheless zealous in mission work and acts of charity. With the passage of time the separation from the world diminished. Through their various organizations (the Old Mennonite Church, the General Conference Mennonite Church, and the Mennonite Brethren) they continue their missions and charitable work. Since 1925 there has been a Mennonite World Conference that meets every five years. Missionaries from Europe and North America started congregations in Latin America, Africa, India, and Oceania. The denomination also supports colleges and seminaries.
Anabaptists, Mennonites, and Quakers openly repudiated wars fought for whatever reason.
In the late 1600s Quaker and Mennonite Christians in the British colonies of North America were protesting slavery on religious grounds.
Those who were most active in helping slaves to escape by way of the "railroad" were Northern abolitionists and other antislavery groups, including members of several Protestant denominations, especially Quakers, Methodists, and Mennonites.

Who are the Amish? What do they believe? How do they live? Why? What is their history

The Old Order Amish take their name from an early Swiss Anabaptist, Jacob Amman.
The Amish, called "The Plain People" or Old Order Amish, originated in Switzerland about l525. They come from an impressive list of martyrs. They were put in sacks and thrown into rivers in Europe. There are no Amish left in Europe; The Amish were saved from extinction by William Penn who granted a haven from religious persecution in America. Since early colonial days the Amish have lived in the United States preserving their distinctive culture, dress, language and religion in peace and prosperity.
To this day they endure as a distinctive folk group because they have preserved a mentality of separation from the world and the sentiments of persecuted strangers in the land. They wear plain clothing fastened with hooks and eyes, not buttons. Their men wear broad-brimmed black hats, plain-cut trousers and the women and even little girls wear bonnets and ankle length dresses. They generally oppose automobiles, electricity, telephones and higher education beyond eighth grade.
The Amish live in nineteen states, Canada, and Central America. However, 80 percent of the Amish live in Pennsylvania, Ohio and Indiana.
Excerpts, adaptations, and/or slight modifications from Origins of the Old Order Amish.

The Amish broke away from the Mennonites nearly 300 years ago when differences arose among Anabaptist leaders in Switzerland and Alsace. Seeking a stricter lifestyle including the Streng Meidung, or shunning, which includes the social avoidance of erring church members.
Persistence of tradition and slowness to modernize have characterized the Amish as they have steadily sought to carve out their lifestyle which is a culture apart from the world.
General characteristics that encompass all Old Order Amish groups seem to include these:
Simple life
Family life
Harmony with the soil and nature
Mutual assitance
Disciplined church community
Excerpts, adaptations, and/or slight modifications from The Amish in Northern Indiana.

The Amish do not despise technology and even have incorporated many technologies into their culture. Other technologies, however, have been rejected completely or used within certain limitations as a result of deep religious beliefs and the rules that guide and maintain their distinct culture.
The Amish prefer a culture based on a community of the faithful. Families tend to congregate in small communities. Most Amish have very few relations outside of the Amish faith. Those who are not Amish are considered outsiders and are simply referred to as the "English."
All clothing is sewn at home, buttons are not allowed, and only pins are used to keep clothing closed. Women's hair is covered at all times and men wear plain felt or straw hats when outside of the house.
The most important factor of Amish life is Gelassenheit, or submission to the will of God. Gelassenheit is based primarily on Jesus' words, "not my will but thine be done." By giving up individuality and any thought of selfishness, they embrace God's will by serving others and submitting to Him.
Any technology that does not uphold the Gelassenheit principles is banned from use. Electricity is seen as a connection with the outside world and violates the Amish principle of separation from society. Electricity also promotes the use of household items, such as the television, that allow the outside, "English," values of sloth, luxury, and vanity to infiltrate the household. Automobiles are not often used because they degrade the Gelassenheit principle of a small, close-knit community. The telephone is banned from the household because, much like the automobile, it promotes a separation of community.
Each Amish community maintains a list of written or unwritten rules, called Ordnung, that regulates all aspects of Amish activity. The rules pertain to all aspects of Amish life, such as clothing, child bearing, weekend activities, church activities, and occupational activities. The Ordnung is not considered the law of God; instead, it is interpreted as a set of guidelines for living a Godly and pious life.
There is a common misconception about the Amish opinion of medical technology. The Ordnung actually says nothing about the acceptance of modern medicine. Most Amish have no problem visiting an optometrist for vision correction, seeing a dentist for a semiannual checkup, or going to a local physician for an examination. The Amish usually will not refuse medical treatment for serious illness.
Excerpts, adaptations, and/or slight modifications from The Amish: Technology Practice and Technological Change.

The Old Order Amish are among the most conservative descendants of the 16th-century Anabaptists. The Old Order are usually distinguished from the Amish Mennonites (now largely absorbed into the Mennonite Church [MC] or various conservative Mennonite groups), Beachy Amish and the New Order Amish by their strict adherence to the use of horses on the farm and as a source of transportation, their refusal to allow electricity or telephones in their homes, and their more traditional standard of dress, including the use of hooks-and-eyes fasteners on some articles of clothing.
Tourism has become a burden for Amish in many settlements. While tourists purchase products produced by the Amish (e.g., baked goods or quilts), they also congest country roads, interrupt schools and small businesses and, perhaps most obtrusively, take photographs. Many tourists are simply unaware of the Amish prohibition against being photographed.
Publications have been an important voice of the Amish. A non-Amish publisher in Sugarcreek, Ohio, has published The Budget, a weekly newspaper, since 1890. Amish scribes from nearly every settlement report about important events in their locality to the nationwide Amish readership of this paper.
Finally, in many communities the Amish have acculturated into the dominant culture to some extent. They have borrowed technology as well as ideas from their non-Amish neighbors. Examples of the former include the increase in the use of diesel or gasoline engines to provide power for machinery. Indoor plumbing, gas stoves, and refrigerators are found in more and more Amish homes.
While acculturation is occurring, there is no evidence that Amish culture is on the verge of disappearing. Amish people clearly understand the boundary between their culture and the non-Amish world. While change may be necessary and, in some instances unavoidable, it is made cautiously and with a great deal of discussion.
Excerpts, adaptations, and/or slight modifications from Amish.

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