What defines Old Order Anabaptism as a religious and lifestyle movement?

Old Order Anabaptism refers to a collection of communities that have maintained traditional Anabaptist Christian religion and lifestyle practices. Anabaptism is a Christian movement that originated during the Radical Reformation, emphasizing adult baptism and separation from mainstream society.

When and among which groups did the Old Order movement historically emerge in North America?

The Old Order movement emerged in the second half of the 19th century among the Amish, Mennonites of South German and Swiss ancestry, Schwarzenau Brethren, and River Brethren in the United States and Canada. The Hutterites are also considered Old Order Anabaptists due to their continued practice of communal living.

When did the initial Old Order divisions from mainstream Anabaptist groups occur?

The initial Old Order divisions from mainstream Anabaptist groups took place between 1845 and 1901.

How were Old Order Anabaptist groups formed after 1901?

All Old Order Anabaptist groups that emerged after 1901 either divided from already established Old Order Anabaptist groups or were formed by individuals coming from different Old Order Anabaptist groups.

What was Sandra L. Cronk's perspective on Old Order Anabaptists in 1989?

In 1989, Sandra L. Cronk described the Old Order Amish and Old Order Mennonites as not being 'premodern relics from a bygone era,' but rather as a conscious effort to maintain a style of Christian living based on principles distinct from those of the larger society.

What was the approximate population of Old Order Anabaptists in North America by the end of the 20th century?

By the close of the 20th century, there were over a quarter of a million Old Order Anabaptists residing in North America.

Why have Old Order Anabaptist communities attracted 'seekers'?

Old Order Anabaptist communities offer a rich spiritual and community life, which has attracted 'seekers' who wish to become church members of these denominations. A 'seeker' in this context refers to an individual actively searching for a spiritual path or religious community.

What is characteristic of the pastoral and theological structure within Old Order Anabaptist groups?

Old Order Anabaptist groups do not employ seminary-trained pastors and have not developed a sophisticated written theology. Their practices are often rooted in biblical principles rather than formal theological treatises.

What biblical principle underpins many practices among the Old Orders?

Many practices among the Old Orders are based on the biblical principle of 'nonconformity to the world,' as referenced in Romans 12:2 and other Bible verses. This principle encourages believers to live distinctly from the prevailing cultural norms.

What is the underlying reason for Old Order Anabaptist communities' avoidance of certain technologies?

The avoidance of technologies by Old Order Anabaptist communities is not due to a belief that the technology itself is inherently evil, but rather a concern for how it might adversely affect the nature and cohesion of their communities.

Does the avoidance of technology by Old Order Anabaptists imply absolute prohibitions?

No, the prohibitions on technology are generally not absolute. For instance, a member who does not own a car might accept a ride if there is a pressing need. Similarly, electricity might be used in a milking barn to comply with regulations, but not in their homes, demonstrating a practical approach based on community needs and regulations.

How do Old Order Anabaptists define 'plainness' and what is its significance?

To Old Orders, 'plain' is the opposite of showy, fancy, or ostentatious, and it is considered a virtue linked to humility, opposing pridefulness. It is based on the belief that a person's true worth is spiritual, not derived from their clothes or appearance.

What is the scriptural basis for the Old Order practice of plain dress?

The foundation of plain dress stems from the desire to obey the New Testament's instructions against outward adornment and fashionable, expensive clothing.

What is the universal belief held by all Old Order groups regarding conflict and violence?

All Old Order groups adhere to the belief in nonresistance and loving one's enemies, which means they practice peaceful resolution and reject violence.

According to Donald Kraybill and Carl Bowman, what are some additional common practices among Old Order Anabaptists?

Donald Kraybill and Carl Bowman identify several common practices among Old Order Anabaptists, including a capella singing, believer's baptism, excommunication, the use of fermented wine in communion, foot washing, the holy kiss, kneeling for prayer, leadership by multiple ministers, ordination of leaders by lot, separation by gender during worship, and self-examination before communion.

What are the shared roots of plain dress among Old Order Anabaptist groups?

All Old Order Anabaptist groups practice plain dress, and many of their clothing styles share common roots with the Pennsylvania Quaker dress style.

What mode of transportation is characteristic of all Old Order Amish groups, including the New Order Amish?

All Old Order Amish groups, including the New Order Amish, exclusively use horse and buggy for transportation.

What variations exist in transportation methods among Old Order Mennonites?

Among Old Order Mennonites, there are both groups that use horse and buggy and groups that drive cars.

What is the transportation preference among the Old Orders within the Schwarzenau Brethren?

Similar to Old Order Mennonites, the Old Orders among the Schwarzenau Brethren include both horse and buggy users and car-driving groups.

What is the primary mode of transportation for the Old Order River Brethren?

The Old Order River Brethren are primarily a car-driving group, with only a small subgroup of about half a dozen members still utilizing horse and buggy transportation.

What specific practices regarding transportation and electricity are observed by the Old Order German Baptist Brethren?

The Old Order German Baptist Brethren, consisting of three congregations in Ohio, continue to use horses and buggies for transportation and do not have electricity in their homes.

What languages or dialects are commonly spoken by Old Order Amish groups in everyday life?

Almost all Old Order Amish groups speak a German dialect in their daily lives, which includes Pennsylvania German, two different Alemannic dialects (spoken by Swiss Amish), or Hutterite German in the case of Hutterites.

How has language use evolved among Old Order Mennonites?

Among Old Order Mennonites, all horse and buggy groups, except those in Virginia, speak Pennsylvania German. However, the car-driving groups of Old Order Mennonites transitioned to speaking English during the second half of the 20th century.

When did the Old Order Schwarzenau Brethren and Old Order River Brethren begin their language shift to English?

The groups from which the Old Order Schwarzenau Brethren and Old Order River Brethren split had already begun shifting to English in the 19th century, largely completing this transition in the first half of the 20th century.

What is the approximate current population of Old Order Amish?

There are about 350,000 Old Order Amish.

What is the estimated current population range for Old Order Mennonites?

The estimated current population for Old Order Mennonites ranges from 60,000 to 80,000 members.

What is the approximate current population of Old Order Brethren?

There are approximately 7,000 Old Order Brethren.

What is the approximate current population of Old Order River Brethren?

The Old Order River Brethren number about 350 members.

What is the approximate current population of Hutterites?

There are around 50,000 Hutterites.

What are the typical annual growth rates for the Amish and Mennonite Old Orders?

The Amish and Mennonite Old Orders generally experience growth rates between 3 and 5 percent annually, with an average of about 3.7 percent.

How do the growth rates of Old Order Schwarzenau and River Brethren groups compare to other Old Order groups?

In contrast to the Amish and Mennonite Old Orders, the Old Order Schwarzenau and River Brethren groups have low growth rates and even experienced shrinking populations during the 20th century.

How does language spoken relate to the growth rates of Old Order Anabaptist groups?

All English-speaking Old Order groups tend to grow significantly more slowly than their German-speaking counterparts.

Which Amish affiliation is considered the most conservative among all Old Order groups, and when did it emerge?

The Nebraska Amish are considered the most conservative of all Old Order groups, having emerged in 1881 as a split from the Byler Amish.

Which is the largest very conservative Amish group, and when did it emerge?

The Swartzentruber Amish represent the largest very conservative group, emerging between 1913 and 1917.

What distinguishes the language spoken by the Swiss Amish?

The Swiss Amish comprise two distinct groups that speak two different Alemannic dialects instead of Pennsylvania German.

Which Amish affiliation is the most geographically spread out, and when did it emerge?

The Buchanan Amish affiliation is the most spread out, having emerged in 1914.

Which Amish group is described as relatively conservative and emerged in 1952?

The Andy Weaver Amish are a relatively conservative group that emerged in 1952.

From which group did the Troyer Amish split, and when?

The Troyer Amish emerged in 1932 as a split from the Swartzentrubers.

Which Amish group represents a very early split, emerging in 1849?

The Byler Amish represent a very early split, having emerged in 1849.

Which Amish group is described as quite conservative and emerged in 1863?

The Renno Amish are a quite conservative group that emerged in 1863.

Which is the second largest Amish affiliation?

The Holmes Old Order Amish are the second largest Amish affiliation.

Which is the third largest Amish affiliation?

The Elkhart-LaGrange Amish are the third largest Amish affiliation.

Which Amish affiliation is the largest and considered relatively liberal?

The Lancaster Amish are the largest Amish affiliation and are considered relatively liberal.

When did the Michigan Amish Churches emerge, and what are their characteristics?

The Michigan Amish Churches emerged in the 1970s and share many characteristics with the New Order Amish.

Which group is considered the most liberal among the Amish Old Orders, and when did it emerge?

The New Order Amish, which emerged in the 1960s, are considered the most liberal among the Amish Old Orders.

Which is the largest horse and buggy Old Order Mennonite group, and when did it emerge?

The Groffdale Conference Mennonite Church is the largest horse and buggy group, emerging in 1927 in Pennsylvania as a split from the Weaverland Mennonite Conference.

Which is the largest car-driving Old Order Mennonite group, and when did it emerge and allow cars?

The Weaverland Mennonite Conference is the largest car-driving group, emerging in 1893 and allowing cars in the mid-1920s.

Which is the oldest Old Order group, and when did it emerge?

The Stauffer Mennonite group is the oldest Old Order group, having emerged in 1845.

Which Old Order group is the most restricted concerning technology?

The Noah Hoover Mennonite group, which emerged in 1963 through a long process starting in the 1940s, is the most restricted of all groups concerning technology.

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Introduction

A Legacy of Tradition

Old Order Anabaptism encompasses a diverse array of communities committed to upholding historical Anabaptist religious tenets and a distinctive way of life. These groups represent a conscious and deliberate effort to maintain a style of Christian living rooted in principles that diverge significantly from those of the broader contemporary society.^[1]

Historical Emergence

The Old Order movement originated in the latter half of the 19th century. It arose among various Anabaptist denominations, including the Amish, Mennonites of South German and Swiss heritage, as well as the Schwarzenau Brethren and River Brethren in North America.^[2] The Hutterites, known for their practice of communal living, are also recognized as Old Order Anabaptists.^[3]

Divisions and Continuity

This movement led to several Old Order divisions from mainstream Anabaptist groups between 1845 and 1901.^[4] Subsequently, any Old Order Anabaptist groups formed after 1901 either branched off from existing Old Order communities or were established by individuals from different Old Order backgrounds, underscoring a continuous commitment to their foundational principles.^[5]

Core Beliefs

Nonconformity to the World

A foundational principle for Old Order Anabaptist communities is "nonconformity to the world," derived from biblical teachings such as Romans 12:2. This principle guides many of their practices, emphasizing a distinct separation from the values and trends of secular society. It is not merely about outward appearance but a deep commitment to spiritual values over worldly pursuits.

Nonresistance and Love

All Old Order groups firmly adhere to the belief in nonresistance and the imperative to love one's enemies. This commitment to peace and reconciliation is a central tenet, influencing their interactions within their communities and with the wider world, and leading to a rejection of violence in all forms.

Unwritten Theology

Distinctively, Old Order Anabaptist groups do not employ seminary-trained pastors, nor have they developed extensive written theological treatises. Their theology is primarily lived and transmitted through community practice, oral tradition, and direct interpretation of the Bible, rather than through formal academic discourse.

Community Practice

Technology Evaluation

The approach to technology within Old Order Anabaptist communities is nuanced. Technologies are not rejected because they are inherently considered evil, but rather based on a careful assessment of their potential impact on the community's nature and cohesion. If a technology is deemed to adversely affect community life, it is typically avoided.^[6] This pragmatic stance means prohibitions are often not absolute; for instance, electricity might be used in a milking barn to meet regulations, but not in a home, reflecting a balance between practical necessity and communal values.

Worship and Rituals

Several distinct practices are common across Old Order communities, fostering a rich spiritual and communal life. These include:

A capella singing: Worship is often characterized by unaccompanied vocal music.
Believer's baptism: Baptism is administered to individuals who have made a conscious confession of faith, typically as adults.
Excommunication: A practice of church discipline for members who deviate from communal standards.
Fermented wine in communion: The use of actual wine in the communion service.
Foot washing: A symbolic act of humility and service, often performed during communion.
Holy Kiss: A greeting exchanged among members as a sign of Christian fellowship.
Kneeling for prayer: A posture of reverence during prayer.
Multiple ministers: Leadership in worship is often shared among several ordained ministers.
Ordination by lot: Leaders are often chosen through a process involving lots, believed to be guided by divine will.
Separation by gender during worship: Men and women typically sit in separate sections during church services.
Self-examination before communion: Members are encouraged to reflect on their spiritual state before participating in communion.^[7]

Plain Dress

The Principle of Plainness

All Old Order Anabaptist groups observe "plain dress," a sartorial expression of their commitment to humility and nonconformity. "Plain" signifies the opposite of showy, fancy, or ostentatious, embodying a virtue that counters pridefulness. This practice is rooted in the conviction that an individual's true worth is spiritual, not derived from outward appearance or material possessions. It directly follows New Testament instructions against outward adornment and expensive, fashionable clothing.^[8]

Historical Roots and Distinctions

While many forms of Old Order dress share common historical roots with the Pennsylvania Quaker dress style, distinct differences exist due to the groups' countries of origin. For example, Quaker men's coats were considered plain for lacking a collar. In contrast, Anabaptist men's coats are deemed plain because they retain the standing collar, a traditional feature from their Bavarian, Austrian, and Swiss ancestral regions. This standing collar, sometimes referred to as a Trachten coat, is still seen in traditional European attire today, highlighting the enduring cultural heritage within their plain dress.^[9]

Transportation

Horse and Buggy Traditions

The choice of transportation is a significant marker of Old Order identity. All Old Order Amish groups, including the New Order Amish, exclusively utilize horse and buggy for personal transportation. This practice reinforces their commitment to a simpler lifestyle and community cohesion, limiting interaction with the broader modern world.^[10]

Diverse Approaches to Modern Vehicles

Among Old Order Mennonites and Old Order Schwarzenau Brethren, there is a division between groups that continue to use horse and buggy and those that permit car ownership. The Old Order River Brethren are predominantly car-driving, with only a very small subgroup of about half a dozen members still relying on horse and buggy. The Old Order German Baptist Brethren, a distinct group of three congregations in Ohio, maintain horse and buggy transportation and eschew electricity in their homes, though they do use tractors for field work.^[11] In contrast, Hutterite groups are entirely car-driving, reflecting their unique communal structure and agricultural practices.^[12]

Language

Preserving German Dialects

Language plays a crucial role in maintaining cultural and communal identity within Old Order Anabaptist groups. Almost all Old Order Amish communities speak a German dialect in their daily lives. This primarily includes Pennsylvania German, but also two distinct Alemannic dialects spoken by the Swiss Amish, and Hutterite German among the Hutterites. These dialects serve as a linguistic bond, reinforcing their distinct cultural heritage.

Shifts to English

Among Old Order Mennonites, all horse and buggy groups, with the exception of those in Virginia, continue to speak Pennsylvania German. However, the car-driving Old Order Mennonite groups largely transitioned to English during the second half of the 20th century. Similarly, the groups from which the Old Order Schwarzenau Brethren and Old Order River Brethren originated had already begun their shift to English in the 19th century, largely completing it by the first half of the 20th century. This linguistic evolution often correlates with varying degrees of engagement with modern society.

Demographics

Population Overview

The Old Order Anabaptist population in North America is substantial and growing. Estimates indicate approximately 350,000 Old Order Amish, between 60,000 and 80,000 Old Order Mennonites, around 7,000 Old Order Brethren, about 350 Old Order River Brethren, and roughly 50,000 Hutterites.^[13] These numbers reflect a vibrant and expanding presence across the continent.

Growth Dynamics

The Amish and Old Order Mennonite communities exhibit robust growth rates, averaging between 3 and 5 percent annually, with an overall average of about 3.7 percent. This significant growth is primarily attributed to large families and high retention rates among their youth. In contrast, Old Order Schwarzenau and River Brethren groups have experienced lower growth rates, and some even saw population shrinkage during the 20th century. A notable trend is that English-speaking Old Order groups generally grow at a much slower pace compared to their German-speaking counterparts, suggesting a correlation between language preservation and demographic expansion.

Diverse Groups

Amish Affiliations

The Amish comprise a complex network of affiliations, with over 40 major groups and numerous subgroups and unaffiliated congregations. These range from the most conservative to relatively liberal in their practices.

Nebraska Amish: Emerged in 1881, considered among the most conservative Old Order groups.
Swartzentruber Amish: A large, very conservative group that emerged between 1913 and 1917.
Swiss Amish: Two distinct groups speaking different Alemannic dialects.
Buchanan Amish: Emerged in 1914, one of the most geographically widespread affiliations.
Andy Weaver Amish: A relatively conservative group that emerged in 1952.
Troyer Amish: Split from the Swartzentrubers in 1932.
Byler Amish: An early split, emerging in 1849.
Renno Amish: A quite conservative group that emerged in 1863.
Holmes Old Order Amish: The second-largest Amish affiliation.
Elkhart-LaGrange Amish: The third-largest Amish affiliation.
Lancaster Amish: The largest Amish affiliation, generally considered relatively liberal.
Michigan Amish Churches: Emerged in the 1970s, sharing similarities with the New Order Amish.
New Order Amish: Emerged in the 1960s, representing the most liberal among the Amish Old Orders.

Old Order Mennonites

Old Order Mennonites also consist of various groups, each with its own history and specific practices, particularly concerning technology and language.

Groffdale Conference Mennonite Church: The largest horse and buggy group, formed in 1927 in Pennsylvania.
Weaverland Mennonite Conference: The largest car-driving group, established in 1893 and allowing cars by the mid-1920s.
Ontario Mennonite Conference: The largest horse and buggy group in Canada, emerged in 1889.
Markham-Waterloo Mennonite Conference: The largest car-driving group in Canada, a 1939 division from the Ontario Mennonite Conference.
Stauffer Mennonite: The oldest Old Order group, emerging in 1845.
Ohio-Indiana Mennonite Conference: Formed in 1872, now a car-driving group.
Orthodox Mennonites: A merger of several very conservative groups in 1958.
Noah Hoover Mennonite: Emerged in 1963, known for being the most technologically restricted of all groups.
David Martin Mennonites: Formed in 1917, highly isolated and private about their beliefs.
Virginia Old Order Mennonite Conference: The latest Old Order split from a mainstream group, occurring in 1901.
Reidenbach Old Order Mennonites: Split from the Groffdale Conference in 1942, forming very small, endogamous subgroups.
John Dan Wenger Mennonites: Emerged in 1952/53 as a split from the Virginia Old Order Mennonites.

Brethren and Hutterites

The Schwarzenau Brethren and River Brethren also have Old Order branches, alongside the distinct Hutterite communities.

Schwarzenau Brethren:

Old German Baptist Brethren: Emerged in 1881, the largest Old Order Schwarzenau Brethren group, generally more liberal than subsequent splits.
Old Brethren: Emerged in 1913, slightly more conservative than the Old German Baptist Brethren.
Old Order German Baptist Brethren: Formed in 1921, a horse and buggy group that uses tractors for field work.
Old Brethren German Baptists: Emerged in 1939, a horse and buggy group that also uses horses for field work, considered the most conservative.
Old German Baptist Brethren, New Conference: A more liberal split from the Old German Baptist Brethren, formed in 2009.

Old Order River Brethren:

Emerging in 1856, this group is divided into three subgroups, mostly car-driving, with a very small horse and buggy contingent.

Hutterites:

Lehrerleut: The most traditional of the Hutterite groups, emerged in 1877.
Schmiedeleut: A Hutterite group emerging in 1859.
Dariusleut: A branch of the Hutterites that emerged in 1860.

Para-Amish Groups:

Believers in Christ, Lobelville: Formed in 1973 by members from various Old Order groups.
Vernon Community, Hestand: Emerged in 1996 as a split from the Believers in Christ, Lobelville.
Caneyville Christian Community: Formed in 2004 by members from different Old Order groups.

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References

Donald B. Kraybill, Carl Bowman: On the Backroad to Heaven: Old Order Hutterites, Mennonites, Amish, and Brethren, Baltimore and London, 2001, pages 10-11.

Donald B. Kraybill, Carl Bowman: On the Backroad to Heaven: Old Order Hutterites, Mennonites, Amish, and Brethren, Baltimore and London, 2001, page 201.

Stephen Scott: Why Do They Dress That Way, Intercourse, PA 1986.

Donald B. Kraybill: Concise Encyclopedia of Amish, Brethren, Hutterites and Mennonites, Baltimore, 2010, page 247.

Stephen Scott: Plain Buggies: Amish, Mennonite, and Brethren Horse-drawn Transportation, Intercourse, PA 1981.

A full list of references for this article are available at the Old Order Anabaptism Wikipedia page

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This page was generated by an Artificial Intelligence and is intended for informational and educational purposes only. The content is based on a snapshot of publicly available data from Wikipedia and may not be entirely accurate, complete, or up-to-date.

This is not religious or theological advice. The information provided on this website is not a substitute for direct engagement with religious texts, community leaders, or scholarly theological resources. It is designed to offer an academic overview and should not be interpreted as an endorsement of any specific religious practice or belief system. Always refer to primary sources and consult with qualified experts for in-depth understanding.

The creators of this page are not responsible for any errors or omissions, or for any actions taken based on the information provided herein.

The Enduring Path

💡 Dive in with Flashcard Learning! 💡

Introduction 📜

🌱 A Legacy of Tradition

🕰️ Historical Emergence

🔗 Divisions and Continuity

Core Beliefs 📖

🕊️ Nonconformity to the World

☮️ Nonresistance and Love

📚 Unwritten Theology

Community Practice 🤲

🛠️ Technology Evaluation

🎶 Worship and Rituals

Plain Dress 👗

👚 The Principle of Plainness

🧵 Historical Roots and Distinctions

Transportation 🐎

🐴 Horse and Buggy Traditions

🚗 Diverse Approaches to Modern Vehicles

Language 🗣️

🇩🇪 Preserving German Dialects

🇺🇸 Shifts to English

Demographics 📊

📈 Population Overview

🌱 Growth Dynamics

Diverse Groups 👥

👨‍👩‍👧‍👦 Amish Affiliations

⛪ Old Order Mennonites

🤝 Brethren and Hutterites

Schwarzenau Brethren:

Old Order River Brethren:

Hutterites:

Para-Amish Groups:

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📜 References

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Disclaimer ⚠️

📜 Important Notice

Dive in with Flashcard Learning!

Introduction

A Legacy of Tradition

Historical Emergence

Divisions and Continuity

Core Beliefs

Nonconformity to the World

Nonresistance and Love

Unwritten Theology

Community Practice

Technology Evaluation

Worship and Rituals

Plain Dress

The Principle of Plainness

Historical Roots and Distinctions

Transportation

Horse and Buggy Traditions

Diverse Approaches to Modern Vehicles

Language

Preserving German Dialects

Shifts to English

Demographics

Population Overview

Growth Dynamics

Diverse Groups

Amish Affiliations

Old Order Mennonites

Brethren and Hutterites

Teacher's Corner

True or False?

Test Your Knowledge!

Gamer's Corner

Discover other topics to study!

References

Feedback & Support

Disclaimer

Important Notice