The Amish

by Donald B. Kraybill

  CHAPTER 5

  SACRED RITUALS

  * * *

  A hush settles over 140 people packed together on backless benches in the basement of an Amish home in Kentucky. Children and adults, wearing their dark Sunday best, have gathered for a three-hour church service. Rising from the men’s side, the warbling voice of the Vorsinger—the man who leads the congregational singing—slices through the silence. He stretches out the first syllable of the first German word of a hymn written by an Anabaptist martyred in 1527. A few seconds later the rest of the voices join in unison:

  When Christ with His true teaching

  Had gathered a small group,

  He said that each one with patience

  Should daily bear the cross with Him.

  * * *

  The Gathered Community

  Church at Home

  Sunday church services reenact the deep meanings of Gelassenheit in the Amish moral order. The sanctuary may be a home, a barn, or a shop, but for three hours it approximates a medieval monastic setting laced with humility, patience, and silence. Like other Amish rituals, the church service blends social structure and cultural values, embodies deep religious beliefs, and reinforces Amish identity.1 In this chapter we examine a variety of rituals inscribed in Amish religious life, from church services and members’ meetings to council meetings, communion, ordination, discipline, and excommunication. We discuss baptism in chapter 12.

  Amish people walk to church on a Sunday morning. Those living near the host family walk while others arrive by buggy or bicycle. Doyle Yoder

  Meeting in a home reinforces the fact that Amish religion is embedded in the material texture of daily life.2 Each Gmay gathers every other week—twenty-six times annually—so that each household hosts church about once a year. As the Gmay is welcomed into each family’s home, the congregation has an annual opportunity to appraise a family’s compliance with Ordnung expectations for home furnishings and appliances. Thus, each household is, in a real sense, open for inspection once a year. Cleaning and preparation begin several weeks in advance. The district’s bench wagon, stacked with benches, eating utensils, songbooks, a prayer book, and a Bible, arrives at the home of the host a few days before the meeting.3 On Friday or Saturday the family reconfigures living or work spaces in their home, shop, or barn and arranges the benches to create a temporary worship space. “I love taking church at our house,” one women explained. “I’ve always enjoyed the excitement and bustle of housecleaning, scrubbing porches, window screens, cleaning out corners, preparing food. It’s all a part of our tradition and one I really enjoy.”4

  Services usually begin between eight and nine o’clock in the morning. In order to arrive on time, farm families begin chores early on Sunday mornings. Members walk or arrive by horse and buggy. “You have to pace your horse,” explained one man. “You can’t be ten minutes late and expect to make it up as you can in a car.”

  A Simple Sanctuary

  Backless benches arranged in two sections—one for men and one for women—face each other. Some traditional groups have a small singers’ table for the Ausbunds, but most affiliations place the hymnals on the benches in advance. Neither ministers nor members carry Bibles to church.

  The term ministers refers to the ordained men—typically a bishop, two or three preachers, and a deacon—who lead the congregation. Amish ministers do not preach from a pulpit or behind a lectern but stand on the floor a few feet from their congregants. Church services are conducted in two languages. The hymns, Scripture reading, and prayers are read from old German texts, but ministers preach in Pennsylvania Dutch.5

  There are no printed worship bulletins, as are often found in other Christian churches, nor are there icons or other religious symbols—no cross, altar, chimes, candles, robes, incense, or stained glass windows. The congregation is the choir, and it sings without organ, piano, or other instrumental accompaniment. With no electricity, video, microphones, or sound system, silence prevails until the singing begins.

  The worship service is a common experience for everyone in the district, from small babies to great-grandparents. In a remarkable rejection of religious specialization, there are no nurseries, age-defined Sunday school classes, or programs for special interest groups. In this way, the Amish again emphasize unity and uniformity over individual or subgroup interests.

  The striking simplicity stretches beyond worship to the absence of administrative overhead, salaries, offices, technology, facility maintenance, and security systems. The simple gathering in a private home symbolizes a stark reality: the gathered community—not buildings, budgets, performances, or professional staff—is the sacred object blessed by divine presence.

  Rites of Deference

  Gender, age, and leadership roles shape social interaction. Depending on the setting, the ministers shake hands with the men and women either before or after they enter the assembly area. Women enter the meeting area by age and sit on the women’s side. Then the ministers and older laymen enter, followed by the other men in descending age. Role trumps age, as does length of ministerial tenure. A thirty-year-old bishop, for example, enters before an elderly deacon. The ordained men sit together, but the arrangement varies by affiliation.

  Seating by gender and age instead of in family units symbolizes accountability to the authority of the church rather than to the ties of kinship. Young children enter and sit with their mothers or fathers until around age nine or ten; then boys and girls join their age and gender cohort. In some groups the unmarried males, called “boys,” walk by the ministers’ row as they enter, shaking the ministers’ hands. The boys traditionally enter the room last.

  Two brothers place Ausbund hymnals on benches in the upper floor of their barn in preparation for an Amish church service. Burton Buller

  One Amish man recalls the first time he walked in with the boys, as a nine-year-old. “I well recall how important I felt walking in … that first time,” Sam Stoltzfus recollects. “I can also remember well shaking hands with the four ministers, who looked so reverent with their hats on. … Deacon Aaron was last and had such nice twinkly eyes. … There we’d sit, me and Manny Beiler, holding the Ausbund hymn book together. … Mom had warned me that if I didn’t behave, I’d have to sit with her. That happened once or so.”6 Because people enter by gender and age in the same order at each service, an absence is easily noted.

  Only men lead singing or speak during the service. In some communities the bishop opens the service with a few words, while in other churches a song leader opens the service by calling out the number of the first hymn. As the second line of the first song begins, the ministers rise and walk to a private room for a consultation, known as Abrot, while the congregation continues singing. For twenty minutes or so the ministers discuss leadership matters and also decide who will preach the sermons that morning.

  Ministers usually do not know in advance exactly who will preach. Although they follow an informal rotation, it may be preempted by any visiting minister in attendance, who customarily would be invited to preach. One minister explained that he had “a sermon ready to preach for four months, but I didn’t need it because there were always visiting ministers.” Conversely, “if you visit another congregation, you always go prepared to preach” because you likely will be asked. In any case, ministers never preach from a prepared text. They may read and think about ideas for a sermon in advance, but sermons are never outlined or written.

  The following is the typical order of a church service, although practices vary slightly by settlement and affiliation.

  Upon arrival, men and women congregate in separate locations.

  New arrivals go around the circle shaking hands.

  Entrance into worship areas by gender and age.

  Congregational singing (30–40 minutes).

  Ministers meet (Abrot) in separate room.

  Opening sermon (25–30 minutes).

  Silent kneeling prayer.

  Scripture reading
by a deacon or minister as members stand.

  Main sermon (50–75 minutes).

  Affirmations (Zeugnis) of sermon by ministers or elderly men.

  Acceptance of affirmations and prelude to prayer by main preacher.

  Main minister reads prayer as members kneel.

  Benediction spoken as members stand.

  Closing hymn.

  Members’ meeting (if needed).

  Fellowship meal.

  Visiting and fellowship.

  Departure of most members.

  Evening meal (for the host’s family, neighbors, and close friends).

  A Liturgy of Humility

  As ministers begin preaching, they apologize for their limited ability and their unworthiness, and they express the wish that someone else would preach. One minister in Pennsylvania often tells his congregation, “Here I am. I don’t know where I’m going [with my sermon], so please pray for me.” Through this rite of humility, preachers emphasize that they are merely God’s servants, giving themselves up to God’s inspiration and guidance. In that sense, preaching itself becomes a ritual act of resignation and submission.

  The change-resistant liturgy includes a capella singing in unison, two sermons, Scripture reading, and two kneeling prayers. After the first song is announced, a Vorsinger (song leader), who remains seated, slowly stretches out the first syllable of each line, and the congregation joins on the second word. The lyrics, printed without musical notes, are from the Ausbund. The tunes are sung from memory, and voices rise and fall in unison without a discernible rhythm.7 This slow and melismatic style draws out each syllable over several notes. One song, with four or five verses, may stretch for twenty to thirty minutes. The speed reflects a particular group’s degree of cultural assimilation: the more traditional the group, the slower it sings. The ancient German words and the slow methodical tones construct a cadence and a mood reminiscent of a medieval world—one that collides with modern sensibilities attuned to speed and quick transitions.

  An Amish writer describes singing as “something we can all help with in our own way. It is not the voice of one person only, or the voice of only people with special talent.” He concludes, “The individual voices of men and women, the boys and girls, the rich and poor, lift their voices to God. All blend into one expression to our Heavenly Father, from whom all blessings flow, and to the Good Spirit dwelling among us.”8

  The first and second verse of Das Loblied in German Gothic script, as it appears in the Ausbund hymnal.

  The second song in almost every church service is Das Loblied (“The Praise Song”), which serves as an Amish anthem of sorts.9 One young boy had to memorize “the whole 28 lines,” with its 140 German words, before his mother would permit him to sit with the older boys in church.10 On any Sunday the one thousand or so Gmays meeting for worship across the continent sing Das Loblied. One member described this common ritual as evoking “a beautiful feeling of unity among all Amish groups.” The first verse contains these words:

  O God Father, we praise You

  And Your goodness exalt,

  Which You, O Lord, so graciously

  Have manifested to us anew,

  And have brought us together, Lord,

  To admonish us through Your Word,

  Grant us grace to this.11

  Sermons

  The ministers typically return to the assembly during the singing of Das Loblied. One minister then preaches an opening sermon of twenty-five to thirty minutes, outlining the biblical theme for the day. After this, another preacher or the deacon reads a chapter of Scripture, followed by a second sermon that usually lasts an hour.12 As they begin, one member explained, preachers always “earnestly ask the congregation to pray and ask God that He would give His divine message through the minister to his flock … on that particular day and time.”13

  Preaching styles vary by affiliation and personality. Some preachers lean against a post in a barn or basement as they preach, while others stand or pace in front of the congregation. Some have a distinctive sing-song cadence to their delivery. Preachers in the most traditional groups do not make direct eye contact with congregants while preaching, whereas in more progressive districts, especially New Order ones, preachers look directly at members of the audience, reflecting greater individual attention.14 Preaching without notes or an outline, ministers sometimes stop mid-phrase as they ponder what to say. “You never know what will come forth,” said one preacher. “Sometimes you are surprised [by what you say] and credit that to the Holy Spirit.”

  The emotional tone of most sermons is somber and serious, underscoring the eternal consequences of members’ earthly journey. Ministers recite Bible stories or events of suffering from Martyrs Mirror as well as exemplary stories from daily life to teach honesty, integrity, and virtuous living. Leaders admonish members to avoid temptation and worldliness, practice humility and obedience, and yield to God’s will in the midst of trials.

  Twice during the service, members turn and kneel for prayer, resting their hands on the bench where they were seated. The first prayer, a silent one, follows the opening sermon. The second prayer, near the end of the service, is read from the Christenpflicht prayer book by the main preacher. As part of this prayer, the Lord’s Prayer is read in every service. There are no audible, extemporaneous prayers.

  A short rite of Zeugnis (testimony) follows the main sermon, when, for a few minutes, the other ministers and sometimes older men offer their endorsement. They draw attention to important themes in the sermon and may, on rare occasions, correct an error or suggest an alternative interpretation. This ritual reminds everyone that the sermon is a communal product, scrutinized by all the leaders of the Gmay.

  When members rise from the closing kneeling prayer, they remain standing as the preacher reads a benediction. When the words “Jesus Christ” are spoken, everyone genuflects slightly at the knee, following an old Christian rite (Phil. 2:10). The congregation then sits for a closing hymn, which concludes the service.

  Sitting on backless benches for three hours challenges even the most patient souls to remain alert. Most remarkable is how three- and four-year-olds sit still hour after hour. Those under four occupy themselves quietly with handkerchiefs, string, beads, or tiny toys. Some congregations pass a snack for young children midway through the service, but children older than five would likely be embarrassed to take it. One Amish writer, after confessing his struggle to stay awake, offered these suggestions for drowsiness: get enough sleep, sit alert, skip breakfast, drink coffee, or take some No-Doz or Wake-Ups.15 While it is doubtful that many Amish are using alertness aids other than coffee on Sunday mornings, the writer’s advice emphasizes that sitting through a three-hour service is no small feat, even for those who have been doing it their entire lives; it is not unusual for church members to catnap, especially when the meeting space is warm in summertime.

  Fellowship

  Congregations typically gather for a fellowship meal following the church service.16 The assembly area is quickly converted into a makeshift dining room, with some benches serving as seats, while others are adjusted to make temporary tables. The hostess and the other women of the Gmay provide a meal following the district’s customary menu. The simple fare usually consists of bread, spreads, cheese, pickles, finger foods, cookies, pies, and plenty of coffee. In some traditional groups, bean soup eaten from bowls shared by several people is common. Members usually eat in shifts, with separate tables for the men and women, who eat before the children and youth. Cleanup and visiting continues for several hours until horses and carriages are hitched up for the homeward journey.

  The ritual meanings of the church service underscore the key values of Amish spirituality: Gelassenheit, humility, patience, and unity. Dress—especially on Sunday—signals obedience to the collective order. Unison singing unites the congregation in one voice. Kneeling on wood or cement floors shows humility before God. And the fellowship following the service underlines the importance of
supporting one other. Performing these rituals together, from the youngest child to the oldest minister, without any display of individual talents, performances, or preferences, minimizes social distinctions. The message is clear: bend to the community, respect the wisdom of the forebears, and hearken to the mysteries of divine providence.

  Members’ Meetings

  At the close of some services, leaders convene a members’ meeting to handle business or disciplinary matters. Children and nonmembers are excused from these meetings. Moderated by the bishop, members’ meetings operate under two assumptions: that the spirit of Jesus is present and that the decisions are ratified in heaven (Matt. 18:18–20). The bishop may report on plans to raise funds to assist a family struggling with hardships or a large medical bill. If the cost exceeds the capacity of one district, adjoining ones may be asked to contribute. Apart from twice-a-year collections at communion, the deacon or other appointed men may visit each home to solicit voluntary contributions when special financial needs arise. Plans for collections, baptisms, ordinations, and other events are announced at the members’ meeting.

  Members’ meetings also address violations of the Ordnung. These may involve confessions, sanctions, excommunication, or the restoration of repentant sinners.

  If sin is confessed, the congregation pardons the penitent and offers forgiveness with God’s blessing. In an Amish equivalent of “What happens in Vegas, stays in Vegas,” a firm taboo on gossip surrounds members’ meetings. Subsequent mention of who confessed what, along with any other tidbits from the meeting, is strictly forbidden. In fact, those who break confidence may find themselves called to confess at the next members’ meeting.