A Living Faith: An Inquiry into the Religious Practices of the Amish People

Part I: The Foundations of Faith – Core Amish Beliefs

To comprehend the religious practices of the Amish, one must first understand the theological soil from which they grow. Their identity was forged in the crucible of the 16th-century Radical Reformation, a movement that cost many of their forebears their lives and indelibly shaped their understanding of the salvation, and the believer’s relationship to the world.

The Anabaptist Heritage: A Radical Reformation

The Amish story does not begin with Jakob Ammann in the 1690s, but over a century earlier with the Anabaptists, a group on the radical fringe of the Protestant Reformation.³ Their name, meaning “re-baptizers,” was given to them as a term of derision by their opponents, but it captured the conviction that set them on a collision course with both Catholic and Protestant authorities.⁶ They fiercely rejected the common practice of infant baptism, arguing from Scripture that baptism was not a rite of citizenship or a sacrament for infants, but a voluntary, public confession of faith made by a consenting adult.⁶

This single belief had radical implications. It severed the centuries-old link between church and state, proposing instead a “believer’s church” composed only of those who had made a conscious choice to follow Jesus.⁶ This, combined with their commitments to absolute non-resistance (pacifism) and the separation of church and state, was viewed as both heretical and seditious.² As a result, they faced intense persecution. Thousands were imprisoned, tortured, and executed for their faith. This history of suffering is chronicled in the Martyrs Mirror, a large volume found alongside the Bible in many Amish homes.¹¹ This “martyr tradition” is not merely a historical footnote; it is the very forge of their identity. The memory of persecution by state-sanctioned churches solidified the biblical teaching of a stark and necessary separation between the peaceable kingdom of God and the coercive, often violent, kingdoms of the world.¹² Their withdrawal from society is, in many ways, a living memorial to this history, a continued expression of distrust for the “worldly” systems that once sought to eradicate them.

Theological Cornerstones: God, Scripture, and Salvation

At their core, the Amish hold to the central tenets of orthodox Christianity. They believe in one God, eternally existent as the Trinity: Father, Son, and Holy Spirit.¹⁴ They affirm the full deity and humanity of Jesus Christ, His virgin birth, His atoning death on the cross for the sins of the world, and His bodily resurrection.¹⁴ The Bible is revered as the inspired and inerrant Word of God, and it is their ultimate guide for faith and life.¹⁴ They place a particular emphasis on the New Testament, seeking to apply the teachings of Jesus, especially the Sermon on the Mount, as literally as possible to their daily lives.¹²

Where Amish theology becomes more distinct is in its understanding of salvation. They clearly affirm that salvation is a gift of God’s grace, received through faith in the shed blood of Jesus Christ.¹⁶ But this truth is held in a delicate and powerful tension. They staunchly reject any notion of “easy believism” or the doctrine of eternal security, which guarantees a believer’s salvation regardless of their future conduct.¹⁴ For the Amish, true faith is inseparable from a life of discipleship; it must and will produce the fruit of good works and obedience to the church.¹⁶ This leads many to view salvation not as a one-time event but as a lifelong process lived out within the community, with the humble hope that God, in His final judgment, will find their life of obedience acceptable.¹⁴

This perspective gives rise to the concept of a “living hope” rather than a bold, verbal assurance of salvation.²² To declare with certainty, “I am saved,” is seen as an act of powerful pride (

Hochmut), the greatest of sins in the Amish worldview. It appears to them as an arrogant claim on a divine prerogative. Therefore, the church intentionally cultivates a posture of humble dependence. Believers are taught to trust in God’s providence for their ultimate redemption, believing that it flows not from a personal declaration of faith alone, but from a lifetime of obedient submission to God’s will as expressed through the community of faith.¹⁹ This theological stance is not a simple contradiction of grace and works, but a carefully maintained pastoral paradox designed to keep the believer in a state of humility, ever reliant on God and the fellowship of the church.

Part II: The Ordering of Life – Ordnung, Humility, and Separation

The bridge between Amish theology and daily practice is a unique ethical and spiritual framework that governs every aspect of their existence. This framework is embodied in the Ordnung, an unwritten code of conduct, and is animated by the cardinal virtues of humility and yieldedness.

The Ordnung: A Grammar for Godly Living

The Ordnung is the unwritten, orally transmitted set of rules and shared understandings that gives shape and order to Amish life.¹¹ The German word translates to “order” or “discipline,” and it functions as a communal blueprint for applying biblical principles to the practical questions of everyday living.⁴ It is the “grammar” of their society, an understood code that regulates everything from the style of one’s clothing and the use of technology to the conduct of worship and family life.⁴

Crucially, the Ordnung is not a static, universal law book. It is a living tradition that varies, sometimes significantly, from one church district to another, reflecting the consensus of the local community.⁴ It is not imposed from above by a central authority; rather, the entire congregation formally affirms its commitment to their local Ordnung twice a year before partaking in communion.²⁷ This act makes adherence a matter of shared covenant. The ultimate purpose of the Ordnung is to create a practical structure for a life of discipleship, a structure that maintains their separation from the world, promotes humility, and ensures the cohesion and spiritual health of the community.⁴

The Cardinal Virtues: Gelassenheit and Demut vs. Hochmut

The entire moral and spiritual universe of the Amish can be understood through the tension between a great sin and two cardinal virtues. The sin to be avoided above all others is Hochmut, a German word encompassing pride, arrogance, and haughtiness.¹

Hochmut is the spirit of individualism, of self-promotion, of drawing attention to oneself. It is the root of vanity and competition, and it is seen as the primary force that pulls a person away from God and community.

In direct opposition to Hochmut stand the cherished twin virtues of Demut and Gelassenheit.

• Demut is humility, modesty, and a spirit of selflessness.¹ This virtue is visibly expressed in their plain, uniform clothing, which minimizes personal vanity and serves as a symbol of group identity.³² It is also the reason for their prohibitions against wearing jewelry, posing for personal photographs, or seeking individual recognition for achievements.³
• Gelassenheit is a deeper and more all-encompassing concept, often translated as “yieldedness,” “submission,” or “letting-be”.¹ It is the spiritual posture of self-surrender to the will of God, which they believe is most clearly expressed through the collective wisdom of the community and the discipline of the Ordnung.²² It manifests as a spirit of patience, contentment, and calm acceptance, a stark contrast to the driving ambition and restless self-assertion that characterize modern Western culture.³⁶

The specific rules of the Ordnung are not arbitrary but function as a practical “technology of humility,” intentionally designed to dismantle Hochmut and cultivate Gelassenheit. Forbidding public grid electricity, for example, prevents competition over worldly appliances and entertainment systems that can isolate families from one another.¹¹ Prohibiting car ownership prevents the kind of personal independence that would make one less reliant on neighbors for transportation and mutual support.²⁶ These restrictions are spiritual tools that actively foster interdependence and remove the avenues for self-glorification, thereby shaping the soul toward humility. This spirit of yieldedness finds its ultimate expression in the Amish commitment to non-resistance and radical forgiveness. To retaliate against an enemy or to sue for one’s rights in a court of law would be an act of self-will, a violation of Gelassenheit.² The famous instances of the Amish forgiving those who have done them grievous harm are the most powerful social expressions of this core spiritual value: it is the act of yielding one’s right to anger and retribution to God, trusting completely in His ultimate justice.¹

Part III: The Rhythms of Worship – Communal Religious Practices

The sacred gatherings of the Amish provide a window into their collective soul, a place where their deeply held theology and communal values are ritually expressed, renewed, and passed on to the next generation. Their worship is marked by a powerful simplicity that stands as a deliberate rejection of worldly pomp and a testament to their focus on the community as the true church.

The “House Church”: Worship as Communal Affirmation

The most striking feature of Amish worship is the absence of church buildings. Believing that God “does not dwell in temples made with hands” (Acts 17:24), they hold that the true church is the body of believers, not a physical structure.¹ Consequently, worship services are held every other Sunday on a rotating basis in the homes, barns, or workshops of the members of a given church district.³⁹ This practice powerfully reinforces the idea that faith is integrated into daily life and that each family is an equal and essential part of the spiritual body.³⁹

The service itself is a lengthy, three-hour affair characterized by a sacred plainness. There are no altars, crosses, stained glass windows, or other religious symbols.⁴⁰ A “bench wagon” owned by the district transports simple, backless wooden benches from house to house for the gathering.⁴¹ To promote focus and modesty, men and women sit in separate sections.⁴¹ The service is led by a plurality of “untrained” clergy—a bishop, several preachers, and a deacon—who are chosen from among the congregation by lot.¹ This method of selection is seen as a way to prevent human ambition and pride, affirming that leadership is a humble submission to God’s call rather than a personal achievement.⁵ The ministers deliver powerful, emotional sermons without notes, speaking in the Pennsylvania Dutch dialect, while scripture readings are from a High German Bible.⁴⁰

A central and deeply moving part of the service is the singing. Hymns are sung from the Ausbund, the oldest Anabaptist hymnal still in continuous use, which contains many hymns written by 16th-century martyrs Although Imprisoned for their faith.¹² The singing is done in unison, without any instrumental accompaniment, which is considered too worldly.¹ The melodies, passed down orally from generation to generation, are sung at an exceptionally slow and solemn pace, with a single hymn sometimes taking 15 minutes or more to complete.¹ This practice prevents worship from becoming a performance and draws the congregation into a unified, meditative state of reflection on the faith and suffering of their ancestors. After the service concludes, the benches are often converted into tables, and the community shares a simple fellowship meal, strengthening the social and spiritual bonds that are the bedrock of their society.⁴¹

Sacred Ordinances: Baptism and Communion

The Amish observe two primary ordinances, or sacraments: baptism and communion.

Baptism is the pivotal moment in an Amish person’s life. In keeping with their Anabaptist roots, they practice “believer’s baptism,” which is administered only to those who voluntarily choose to join the typically between the ages of 17 and 20.⁷ The decision follows a period of formal instruction and is considered a solemn, lifelong commitment.¹ The baptismal vow is a threefold promise: to renounce the devil, the world, and one’s own sinful nature; to commit oneself to Christ and His church; and, most significantly, to be obedient and submissive to the Ordnung of that particular church until death.¹ This vow transforms baptism from a purely personal confession into a binding covenant with a specific community. It establishes the theological foundation for the practice of shunning, as breaking this vow is seen as a grave offense against both God and the entire church body.⁷ The rite itself is simple, involving the candidate kneeling as the bishop pours water over their head in the name of the Father, Son, and Holy Spirit.⁵

Communion is observed twice a year, during special services in the spring and fall.¹ It is open only to baptized members who have examined their hearts and are in “peace” with God and the church community.¹ The service is a solemn memorial of Christ’s death; the Amish do not hold to the doctrine of transubstantiation.¹⁷ A preparatory service is held beforehand, giving members an opportunity to confess faults and reconcile differences so that the body can partake in unity.⁵ The communion service concludes with the ordinance of foot washing, where members wash one another’s feet in imitation of Christ’s example of humility and service.¹

Part IV: The Bonds of Community – Discipline, Forgiveness, and Mutual Aid

To maintain the spiritual health and integrity of their close-knit society, the Amish employ practices of discipline, mutual support, and forgiveness that are deeply rooted in their theology of a pure and interdependent church. Among these, the practice of shunning is the most severe and widely misunderstood.

The Practice of Meidung (Shunning): A Redemptive Discipline Meidung, the German word for “shunning” or “avoidance,” is a form of church discipline reserved for baptized members who break their sacred vow by persistently violating the Ordnung or by leaving the and who refuse to repent and be reconciled.¹¹ It is not undertaken lightly and is considered a last resort after numerous attempts at pastoral admonition and reconciliation have failed.⁴⁵ The practice is grounded in their interpretation of biblical commands to separate from unrepentant sinners within the such as 1 Corinthians 5:11, which instructs believers “not even to eat with such a one,” and the process of discipline outlined in Matthew 18:15-18.⁴⁵

The purpose of shunning is understood to be twofold and redemptive in nature. It serves to protect the spiritual purity and integrity of the church community from the corrupting influence of willful disobedience.⁴⁵ it is intended as a form of “tough love”—a painful but necessary reminder to the wayward individual of the seriousness of their broken covenant, with the ultimate hope that the pain of separation will lead them to repentance and restoration.³ The actual practice involves a degree of social and business avoidance, with the most universally applied rule being the refusal to eat at the same table as the shunned person.³ The strictness of the ban can vary significantly among different Amish affiliations, from more moderate forms to nearly complete ostracization in the most conservative groups.¹

The Emotional and Spiritual Impact of the Ban

For those who experience it, shunning is a source of powerful emotional and spiritual pain. Personal testimonies from former Amish individuals reveal a deep sense of isolation and grief at being cut off from family, and the only world they have ever known.⁴⁹ Martha Ross, who left her community, recalls the devastating moment her father informed her that, due to her decision, she could no longer be around the family—a reality she never believed her kind parents would enforce.⁵⁰ The decision to leave often creates an agonizing choice between one’s personal convictions and the lifelong bonds of kinship and community, resulting in immense psychological stress.⁵¹ This is compounded by the belief, instilled from childhood, that leaving the Amish church is a path to damnation.⁴⁹

Despite this severity, a crucial element of the theology of shunning is the “open back door.” The ban is not intended to be a permanent exile. The goal is always reconciliation. A person who is willing to confess their error and repent can always return to the community and be fully restored to fellowship.¹⁴ This hope of restoration is what frames the practice, in the Amish mind, as an act of discipline rather than one of pure punishment.

Mutual Aid: The Community as a Safety Net

In stark contrast to the severity of shunning stands the powerful Amish commitment to mutual aid. This is a foundational practice where church members are expected to support one another in every kind of need.⁴¹ This support is most visibly demonstrated in the iconic barn-raising, where the entire community gathers to rebuild a neighbor’s barn in a single day, but it extends to financial assistance after fires or medical crises, help with farm work, and care for the elderly and infirm.³⁸

This commitment to caring for their own is a theological conviction, not merely a social custom. It is the primary reason the Amish do not participate in commercial insurance or government programs like Social Security.³ They believe that relying on such outside, worldly institutions would demonstrate a lack of faith in God’s providence and, just as importantly, would undermine their dependence on each other as a church community.³ In this sense, mutual aid is an economic expression of their faith. It is a visible sacrament of their interdependence, actively strengthening the communal bonds that their separation from the world is designed to protect. God’s provision, they believe, comes through the hands of the brotherhood.

Part V: The Amish and the Broader Christian World

The Amish relationship with the outside world is defined by a carefully maintained tension. They seek to live “in the world, but not of it,” a principle that shapes their interactions with modern society, technology, and other Christian traditions, most notably the Catholic from which their Anabaptist ancestors first separated.

“In the World, But Not of It”: The Principle of Separation

Drawing from biblical injunctions such as Romans 12:2 (“be not conformed to this world”), the principle of separation is a cornerstone of Amish life.¹ They hold a deep conviction that secular culture exerts a corrupting influence, promoting pride, materialism, and individualism at the expense of humility and community.¹⁴ This belief is the primary lens through which they evaluate the modern world.

Their approach to technology is a key example. The Amish are not indiscriminately anti-technology; rather, they are highly selective, carefully discerning whether a new tool will serve and strengthen their community or harm it.³ They ask if a technology will foster greater dependence on one another or promote a dangerous independence. This is why they generally reject television, computers in the home, and personal ownership of automobiles, as these are seen as conduits for worldly values and forces that pull the family and community apart.³ This principle of separation also dictates their approach to education, which concludes after the eighth grade to shield children from worldly philosophies and focus on practical skills needed for a life within the community.³ It is also the basis for their non-participation in the military and political affairs, which they see as the coercive instruments of a fallen world.²

The Catholic Church and the Anabaptist Tradition: A Journey of Reconciliation

The historical relationship between the Anabaptist tradition and the Catholic Church was born of conflict. The 16th-century Anabaptists broke away in protest of core Catholic doctrines and practices, including infant baptism, papal authority, the veneration of and the doctrine of transubstantiation.⁴ This dissent was met with brutal persecution by Catholic (and Protestant) authorities, which created a deep and lasting identity of opposition for the Anabaptists and their Amish descendants.¹⁰

In recent decades, But this centuries-old rift has begun to heal. Historians have noted interesting parallels between the disciplined, communal life of the Anabaptists and that of Catholic monastic orders.⁵⁶ More significantly, formal ecumenical dialogues have been established. In 2003, Mennonites and Catholics issued a joint statement on their shared commitment to peacemaking, and more recent trilateral conversations on the meaning of baptism have included Lutherans as well.⁵⁶

This warming trend is reflected in recent messages from the Vatican. In a 2025 message commemorating the 500th anniversary of the Anabaptist movement, Pope Leo XIV moved beyond doctrinal disputes to call for a “purification of memories” and a “common re-reading of history” to heal the “painful wounds” of the past.⁵⁷ He urged a new relationship built on the “courage to love,” reflecting a monumental pastoral shift from historical condemnation to a call for fraternal relations and a common witness to Christ as the Prince of Peace.⁵⁸ This new posture is a fruit of the broader ecumenical movement in the Catholic which seeks to recognize other Christians as “separated brethren” and to find common ground in the Gospel.⁶⁰

Despite this progress, the original and most fundamental point of theological division remains the sacrament of baptism. The differing views are summarized below.

Table 1: Comparative View of Baptism: Anabaptist (Amish) vs. Catholic Doctrine

Theological Aspect	Anabaptist (Amish) Understanding	Catholic Understanding
Recipient	A consenting adult or youth old enough to make a conscious, voluntary profession of faith (“believer’s baptism”).3	Infants are the norm, as baptism is a gift of grace necessary for salvation that should not be delayed. Adults are also baptized after a period of instruction.61
Meaning & Purpose	A public testimony of inner repentance and faith; a covenant vow to God and the church community to live a life of discipleship and obedience to the Ordnung.1	A sacrament that frees from sin (especially original sin), makes one a new creature, incorporates them into the Church, and is the basis of the whole Christian life.63
Effect	Symbolizes the believer’s identification with Christ’s death and resurrection and marks their entry into full church membership. It does not, in itself, convey saving grace.20	Actually brings about regeneration through water and the Word. It confers sanctifying grace and imprints an indelible spiritual mark (“character”) on the soul that cannot be repeated.64
Basis of Validity	The conscious faith and repentance of the individual. Infant baptism is considered invalid or a “robbery of the right baptism of Christ”.8	The use of the proper matter (water) and form (the Trinitarian formula: “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit”) with the intention to “do what the Church does”.70

Interestingly, despite these powerful theological disagreements over the meaning of baptism, the Catholic Church’s own criteria for sacramental validity create an unexpected ecumenical bridge. The Church teaches that a baptism is valid if it is performed with water, uses the Trinitarian formula, and is done with the intent to baptize as the Church does.⁷⁰ Since Amish baptisms meet these formal requirements, the Catholic Church would likely recognize an Amish baptism as valid, even while considering it theologically incomplete from its perspective.⁶² Thus, the very rite that historically defined their separation has become, by a careful application of canon law, a point of shared sacramental reality.

Part VI: The Soul of the People – The Inner Life of the Amish

Beyond the external practices and theological doctrines lies the inner spiritual and emotional landscape of the Amish people. Their unique way of life cultivates an interior disposition that prioritizes contentment over happiness, peace over excitement, and communal well-being over individual fulfillment.

The Nature of Amish Joy: Contentment over Happiness

The emotional life of the Amish is profoundly shaped by the virtue of Gelassenheit—that spirit of yieldedness, patience, and calm acceptance of God’s will.²² This core value fosters an inner state that is perhaps better described as deep contentment rather than the expressive, self-oriented “happiness” that is the goal of so much of modern culture.³⁴ This contentment is not sought as an end in itself but is the natural fruit of a life ordered around what they see as the unshakable pillars of a godly life: faith, and community.⁵⁴ For the Amish, life itself is a spiritual activity, and joy is found in the simple, daily acts of discipleship, the bonds of family, and the steady support of the brotherhood.⁵⁴

Formal studies attempting to quantify Amish happiness have yielded a complex and sometimes contradictory picture. Some research suggests that, on standardized life-satisfaction surveys, the Amish score lower than people in most modern societies.⁷⁵ But researchers themselves often note that this may be an artifact of the Amish cultural imperative of humility (

Demut), which discourages the kind of self-promoting positive responses that such surveys often elicit.⁷⁵ Other data points paint a very different picture, indicating that the Amish experience markedly lower rates of depression and anxiety than the general population and report a level of life satisfaction comparable to that of the world’s wealthiest individuals, suggesting that their strong social fabric and detachment from materialism are powerful contributors to well-being.⁷⁷ studies have found high levels of spiritual well-being and self-transcendence—the ability to find meaning by connecting to something larger than oneself—which are strongly correlated with positive mental health.⁷⁹

The conflicting data from these studies may arise because they are attempting to measure a modern, individualistic concept (“happiness”) in a culture that values a communal, spiritual state (“contentment”). An Amish person could be deeply at peace in their soul and yet score modestly on a survey designed to measure exuberant self-assessment. The evidence of strong social bonds, low rates of depression, and high spiritual well-being points to a different kind of human flourishing—one rooted in communal stability and spiritual submission rather than in personal achievement and self-expression.⁷⁶

The integrated nature of Amish life—where faith, and community are inextricably linked—creates a powerful buffer against the mental health challenges so prevalent in modern, fragmented societies.⁵⁴ Their lifestyle inherently includes regular physical labor, a dense web of social support, a clear sense of purpose and belonging, and a spiritual framework for forgiveness and reconciliation.⁸⁰ While the Amish are not immune to mental illness, their deliberate “separation from the world” may inadvertently insulate them from many of the primary stressors of modern life, such as social isolation, consumer pressure, and the anxieties of a hyper-individualistic culture.⁸¹

Conclusion: An Enduring, Uncomfortable Witness

This inquiry into the religious practices of the Amish reveals a people whose every action is an extension of their faith. To understand their rejection of a car is to understand their commitment to community. To understand their simple dress is to understand their battle against pride. To understand their home-based worship is to understand their conviction that the church is a living body of believers. Theirs is a faith that is not compartmentalized but is lived out in the soil of the farm, at the family dinner table, and in the fellowship of the brotherhood. Their radical commitment to the community over the individual, their deep suspicion of worldly systems, and their unwavering belief that faith must be practiced, not merely professed, are the keys to understanding their enduring presence in our modern world.

The Amish way of life is not presented here as a model for all Christians to imitate in its particulars. Rather, it stands as a powerful, and at times uncomfortable, witness to the entire Body of Christ. In their quiet steadfastness, the Amish challenge us to re-examine our own relationship with materialism and technology, our definition of success and happiness, our commitment to the local body of believers, and the true depth of our discipleship. They remind us, by their very existence, that the call to follow Jesus has always been a call to be different—to be a “peculiar people,” living faithfully in the world, but with our hearts, our hopes, and our ultimate allegiance firmly fixed on the kingdom that is not of this world.

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