One: The Amish Church Service
Amish church services are held every other
Sunday. The geographic area where the Amish live is divided into church
districts for this purpose. Since church services are held in homes, not
in a church building, each family normally hosts church about once a year.
As people arrive, someone may be in charge
of taking the horses to the barn. People tend to congregate by age and
gender, young boys often in the barn, women in the house, etc.
When church begins, women are
usually seated in one area, and men in another. Seating is on backless
benches, which each district owns and transports from house to house in a
bench wagon. There are more comfortable chairs for some of the older
members and the ministers.
Worship begins at about 8:00 a.m. and
usually lasts over three hours. Hymns are sung from the AUSBUND, a special
hymnal used by the Amish. (We will devote our second article in this
series to the music at church services.) There are usually three to seven
preachers and bishops at a service. These men retire to a room during the
singing to decide who will be preaching the two sermons that day.
Around 8:30 a.m., the first sermon begins.
Since people may be seated in different rooms, the ministers may move
about somewhat as they preach. Some ministers present their message in a
sort of chanting, sing-song manner, in the Pennsylvania German dialect,
with Scriptures in High German. It is not unusual for much emotion to be
shown, and tears are not uncommon. The pitch and tone of the voice vary
for emphasis. As in any church, different preachers have different styles.
This first sermon may last about thirty minutes.
Scriptures are read and they kneel for
silent prayer prior to the main sermon. This sermon is longer, sometimes
over an hour. Ministers often quote a passage from Scripture and then talk
about it. Sermons are not written in advance. It is quite amazing that
these "untrained" clergy can deliver such powerful, emotional
messages to their congregations. Leading a right life in the eyes of the
Lord, resurrection, and the idea of "judge not that ye be not
judged" are some common themes. Some also like to preach from the Old
After the main sermon, the other ministers
usually make short statements that add to or emphasize what has been
heard. There is about another half hour of prayer and singing. The Amish
have a booklet outlining the hymns and Scriptures to be used at each
service. Readings from the New Testament chapters of Matthew predominate,
with Luke and John rounding out the year.
During the service, a wide range of
responses are noted, as at a church service anywhere. Some people may be
dozing off, others shaking their heads in agreement. Children behave
remarkably well. Mothers often bring Cheerios, candy, a toy animal wrapped
in a hanky, or a picture book. Sometimes a child walks from his mother in
one room to his father in the other. Noisy children are usually
the service concludes, the rooms are cleared of people and some of the
benches are now converted into tables so that a light lunch can be served.
Because there may be over 150 people, men
and women eat in shifts, oldest through youngest, usually in separate
rooms,. Each place setting usually has a knife, cup, and saucer, with a
glass of water. The meal may consist of coffee, bread, "church
spread" (a combination of peanut butter and marshmallow), jam, apple
butter, red beets, pickles, cheese, and sometimes snitz (dried apple) pie.
A silent prayer is given before and after eating.
Afterwards, there is time for socializing
among the adults. Children might play outside or in the barn. People stay
into the afternoon, but dairy farmers must soon return home to milk the
The Amish church service is
an act of worship, a preservation of tradition, a renewal of faith, and an
affirmation of community.
Two: The Tradition of Song
Those of us who have been fortunate enough
to attend an Amish church service can rarely forget the power and simple
beauty of Amish hymns, the sound created by 150 people packed into the rooms
of a house singing from their special hymnal, the AUSBUND.
Well over 400 years old, the AUSBUND is one
of the most famous and important books to the Amish. First published in
German in 1564, shortly after the Reformation, it is reputed to be the
oldest Protestant hymnal in continuous use. With hymns added over the years,
editions today contain nearly 900 pages!
The AUSBUND is important for many reasons.
First and foremost is the religious heritage that it preserves. The core of
the hymnbook consists of about 50 hymns written mostly by 16th century
German Anabaptists, many imprisoned in castle dungeons for their religious
beliefs.. These forefathers of the Amish and Mennonites, Anabaptists
("re-baptizers") were so named because they practiced adult rather
than infant baptism. Because of their beliefs in the separation of church
and state, and pacifism, they were considered radicals and heretics. These
Christians, hunted down by both Protestants and Catholics, were usually
imprisoned if they did not recant their beliefs. Thousands were tortured and
put to death.
As author Paul M. Yoder notes, since many of
the hymns were penned by men awaiting the death sentence, "the dominant
tone found in most of them is one of great sorrow, deep loneliness, or
protest against the world of wickedness which was putting forth every effort
to crush the righteous."
The length of some hymns is astonishing. The
longest has 35 stanzas of 13 lines each. The second hymn sung is always the
same (#131), "Das Loblied," or "hymn of praise." The
hymns are sung in German, with no organ or musical accompaniment. Singing is
in unison with no harmonizing. It may take as long as fifteen minutes to do
three stanzas, and for this reason entire hymns are not always sung. Most of
the melodies originated in sacred or secular folk songs and Gregorian chants
of the times.
Perhaps the most amazing aspect of Amish
singing is the fact that the hymnal contains no musical notation. These
melodies have simply been remembered and passed down from generation to
Being as certain men in the congregation
have natural musical talent, they come to learn the melodies over the years
and may emerge as one of the song leaders or "vorsingers." When a
hymn is sung, one of these men will lead it, and he begins singing each
line. Everyone joins in with the second syllable and finishes the line.
Amish visiting other states often note the subtle differences in melody, or
the varying speeds with which the hymns are sung, a result of the hymns
being changed and embellished over hundreds of years.
It seems only fitting to close with some
words from one of the martyr hymns...
We alone, a little flock,
The few who still remain,
Are exiles wandering through the land
In sorrow and in pain...
We wander in the forests dark,
With dogs upon our track;
And like the captive, silent lamb
Men bring us, prisoners, back.
They point to us, amid the throng,
And with their taunts offend,
And long to let the sharpened ax
On heretics descend.
Three: Amish Baptism
For the Amish, and others of the Anabaptist
tradition, the act of joining the church through baptism has great
importance. Over 400 years ago, their ancestors in Europe were often
tortured and killed because of their belief in adult baptism. Anabaptist
means "re-baptizer." These people were so-named because, although
they had been baptized as infants in the State Church, they believed that
one became a Christian only by a conscious decision as an adult. A book
called the Martyrs Mirror describes the terrible sufferings thousands
of Anabaptists endured at the hands of other Christians because of this
It is precisely because you join the church
as an adult that you are expected to live up to your commitment and to the
rules of the faith. If you do not, church discipline will follow.
Teenagers who feel they are ready to join
the church begin the process by attending special instruction classes
beforehand. There are usually nine of these, and they take place during
regular church services. They study the Dordrecht Confession of Faith of
1632, which outlines the basic beliefs the Amish strive to uphold today. At
a service prior to the baptisms, the congregation is asked if they will
accept the applicants as brothers and sisters.
The baptism itself is part of a regular
church service, normally two worship services prior to the autumn communion.
After the service begins, the applicants are asked to leave the congregation
for a few minutes. In private, they are reminded that they are making a
promise for life. If they are uncertain as to this decision, now is the time
to reconsider and turn back. Indeed, sometimes one or two of the applicants
decides he is not really ready to become a church member. The boys are also
asked to accept the possibility of becoming a minister, should the lot ever
fall on one of them. When the applicants return, they often keep their heads
bowed through part of the service.
After the hymns and sermons, the young
people kneel. They are reminded that this is a promise to God, witnessed by
those at the church service. Each is asked four questions, signaling their
commitment to join the church. Then the prayer coverings are removed from
the head of each girl, and the bishop raises each applicantís head. He is
assisted by the deacon who holds a wooden bucket. With a cup, the deacon
pours some water from the bucket into the bishopís hands and onto each
applicantís head three times, in the name of the Father, the Son, and the
The hand of each applicant is taken and they
are helped to their feet as the bishop, in the Pennsylvania German dialect,
says these words... "In the name of the Lord and the Church, we extend
to you the hand of fellowship. Rise up, and be a faithful member of the
church" The boys are greeted as members with the Holy Kiss. The girls
receive this blessing from the deaconís wife.
This is an emotional experience and tears
are not uncommon for the applicants and others in the congregation. While
some of these young people may have "sowed some wild oats" prior
to their joining the church, the seriousness of the moment must be clear.
Now they are members of this congregation, have promised to abide by its
rules, will marry in the faith, and assume the duties that the church may
ask of them, such as becoming a minister. The consequences of straying from
this path are also clear, with shunning and excommunication the most severe
discipline for those who stray from the ways of the faith. Like their
forefathers, they have made a commitment, but they will also receive much in
return from the community of the faithful of which they have become members.
Four: The Communion Service
For those of the Amish faith, communion is
an important religious service, held only twice a year --- in the spring and
fall. The actual communion service is not necessarily held on a Sunday. As
is the Amish custom, religious services are held in the home, not in a
church building. The geographic area where the Amish live is divided into
church districts for this purpose.
At a church service two weeks prior to
communion, there is a "Council Meeting." Only baptized members
attend this meeting and the communion service. The rules of the church and
other matters are discussed. Scriptural passages from the Old and New
Testaments as they relate to the Amish are explained.
On the day of the communion service itself,
the congregation again gathers at a memberís home. Commonly, men sit in
one room and women in another.
Hymn singing begins the service as the
preachers and bishops leave to discuss who sill be giving the sermons. The
second hymn sung is always the same (#131), "Das Loblied," or
"hymn of praise." The hymns are sung in German, with no organ or
musical accompaniment. Singing is in unison with no harmonizing. The singing
may go on for more than 30 minutes.
There is a short opening sermon, followed by
a longer second sermon, lasting about two hours. During this and continuing
into the main sermon, a few people leave off and on to eat. Since this
service lasts well past noon, this is the way that everyone eats without
taking time for a break.
At some point in the main sermon, which
takes about three hours, two deacons leave to get the wine and a large,
round loaf of bread. The bread, wrapped in a white cloth, is uncovered and
cut before the congregation. While all stand, each member receives a piece
of bread, starting with the bishops and preachers, the other men, and
finally the women. Upon receiving the bread, each person puts it in his
mouth, genuflects, and sits down to eat it. The congregation then rises
again to receive the wine. The wine is poured into a cup, and each person
takes a swallow, genuflects, and is again seated.
Buckets for the footwashing are now brought
in. Shoes and socks are removed. One man stoops over, washes, and dries the
feet of the other man sitting in the chair. The two then switch places. The
men exchange these words, "The Lord be with us. Amen, in peace."
They give each other the "holy kiss" and then return to their
seats. This continues until each man has had his feet washed at the chair.
Women follow the same procedure in their room. More singing then concludes
Afterwards, as the congregation leaves to go
home, the men slip some money into the hands of the deacon. It is only at
the two communion services that an "offering" is given. The deacon
quickly slips the money into his pocket. This money is used for any
emergency or special need that might arise among the members.
Thus, in many ways, the rituals and sharing
that comprise the communion service confirm the bonds of faith and community
that are so important in Amish society.
Five: The Selection of Ministers
As is the Amish custom, religious services
are held in the home, not in a church building. The geographic area where
the Amish live is divided into church districts for this purpose. Each
district usually has two or three ministers, one deacon, and one bishop, who
is usually shared between two districts. Since church is held every other
Sunday, the bishop alternates between the districts.
The Amish do not believe in going to a
college or seminary to become a minister in the church. No one is
"brought in" or feels he has been "called" to serve as a
preacher. Rather, ministers are chosen by lot from the men in the church
Becoming a minister is not viewed as an
honor, but rather as a serious and heavy responsibility. They normally serve
for life and receive no salary. In most Amish settlements, a young man
cannot be baptized into the faith unless he is willing to become a minister,
should the lot fall on him some day.
The idea of choosing a minister by lot comes
from Acts 1:23-26, in which lots were cast to decide who would replace Judas
as one of the twelve of Christís apostles.
New ministers are needed when one dies, or
when a district becomes too large and must divide. An announcement that a
new minister will be chosen is usually made at least two weeks prior to the
communion service, so everyone has time to pray and meditate. (Deacons are
chosen by lot, as well, and bishops from among the ministers.) It is
normally taken for granted that the candidate will be a married man.
There are not to be discussions among the
people as to who they plan to "nominate," not even between man and
wife. Nor does anyone indicate his desire to become a minister.
After the long communion service, the
selection takes place. Chapter 3 of I Timothy is read to those gathered.
This chapter in the New Testament describes in detail the qualifications and
character a man should have to hold this position.
Then the bishop and other ordained men go to
a private room in the house. Each member, beginning with the men and
baptized boys, then women and girls, goes to the door of the room and
whispers the name of the man in their congregation who they feel best suited
to be the new minister.
When voting is completed, the ministers
return and announce each manís name who was selected to be in the lot. The
men who have received three or more votes become the candidates, of whom
there may be around six to eight.
As each manís name is called, he rises and
goes to sit at a table on which an equal number of hymnbooks have been
placed. Each hymnal has a rubberband around it, and hidden inside one book
is a slip of paper. In the Lancaster settlement, the piece of paper has the
following words in German, "The lot is cast into the lap; but the whole
disposal thereof is of the Lord" (Proverbs 16:33). This is to remind
everyone that the final choice of minister is made by God.
Each man then selects a book. Usually the
oldest man chooses first, followed by the other men down through the
youngest. There is usually great tension and suspense as the books are
opened to see who has been "chosen." Because of the solemn
procedure and great responsibility involved, when the chosen manís name is
announced, he and many others in the congregation burst into tears. Everyone
is encouraged to pray for him, for he has been selected from among them.
The Amish feel that the hand of God is
involved in the selection process. Indeed, there are even some stories of
men who tried to pick up a particular book, but felt they were being
"held back." The event is one of the most emotional and important
to be experienced in the Amish church.
Six: The Funeral Service
The Amish, like all religious groups, have
particular customs that they observe upon the death of a family member.
Funeral practices of the Lancaster Amish settlement differ somewhat from
those in other areas.
In Lancaster County for many years now, the
body is taken to a local funeral director who is familiar with Amish funeral
customs. Family members might wash the body before the undertaker comes for
the body. One local funeral home has a large Amish clientele, and still uses
the same horse-drawn hearse, said to be the first one in the county. Coffins
are stored at the funeral home, basically in three sizes. They are six
sided, with two pieces on hinges that fold down to reveal the body from the
chest up. The funeral director puts the lining in the coffins as they come
from the Amish who make them. Each coffin also has a "rough box,"
an outer wooden structure into which the coffin is lowered at the grave.
The undertaker embalms the body and normally
dresses it in long underwear before placing it in the coffin and returning
to the Amish family. The body is usually dressed in white clothing by family
members of the same sex. For men, this usually means white pants, vest, and
shirt; for women a white dress, cape, and apron. In many cases the white
cape and apron is the same one she wore on her wedding day.
In the meantime, word goes out about the
death to relatives and those in the church district. An obituary appears in
the local newspaper. Prior to the day of the funeral service and burial,
usually three days after the death, friends and neighbors come to the home
to view the body. This is a somber time, with men and women, dressed in
black, quietly sitting in one or two rooms. Visitors greet the family
members, and then are asked if they would like to see the body. They are
taken to the coffin, and the white sheet or cloth is pulled back to reveal
the face of the deceased. The undertaker does not use make-up or cosmetics
on the face when he embalms the body.
On the day of the funeral, a church service
is held in the home. During the sermons, the minister stands near the coffin
to address the congregation. The custom is not to eulogize of speak of the
deceased. Rather ministers tend to talk about the creation story, from dust
man was created and to dust he returns. Common Scriptural passages are John
5:20-30 and the latter portion of I Corinthians 15, both dealing with the
resurrection of the dead.
Since many carriages will be going to the
cemetery, a number designating the order is often written in chalk on the
side of the buggy. The coffin is placed in the hearse, a box-like enclosed
carriage drawn by a horse. The long line of carriages heading to the
cemetery is a solemn, impressive sight.
There are about 20 Amish cemeteries in
Lancaster County. Gravestones are fairly uniform. No one shows his status or
wealth with an extravagant tombstone. The stone states the name, birth date,
death date, and age in years, months, and days. Older cemeteries may have
stones in German, but nowadays they are in English. Cemeteries usually have
an area where the horse and buggies can park.
At the cemetery, the grave has already been
dug. There is no singing. Rather, a hymn is read by the minister or bishop
until the grave is filled by the pallbearers. The Lordís Prayer is prayed
silently. Following this, people go to their carriages and some return to
the home for a simple meal.
Like so many of their religious ceremonies,
the Amish are reminded that their focus should not be so much on this world
as on the world yet to come.
Seven: The Amish Wedding
It seems appropriate to finish this series
with the Amish Wedding. This is especially so since most Amish wedding take
place at this time of year, from late October through December, after the
autumn harvest. Traditionally, the days for weddings are Tuesdays and
Thursdays, so there is time in between to get ready for and clean up after
each. Even so, it can get pretty busy during the "wedding season,"
with some Amish going to two or three weddings in one day!
A wedding is a particularly joyous occasion,
for two baptized members of the church are joining in marriage, continuing
the faith, and starting a new family together. While parents do not select
who their children will marry, approval must be given, and the deacon
usually acts as the go-between. At a church service after fall communion,
the couples planning to marry are "published," announced in front
of the congregation. But much preparation, mainly by the brideís parents
has already begun, including the planting in early summer of several hundred
stalks of celery, an important part of any Lancaster Amish wedding feast.
The church service itself, held in home of
the brideís parents, is similar to the regular Sunday service. But the
focus is on the serious step of marriage, for in the Amish church, there is
no divorce. The sermons and Bible passages emphasize the relationship
between man and wife.
When it is time for the vows, the couple
comes forward. Each is asked if they will remain together until death, and
if they will be loyal and care for each other during adversity, affliction,
sickness, and weakness. The minister then takes the couplesí hands in his
and, wishing them the blessing and mercy of God, tells them to "Go
forth in the Lordís name. You are now man and wife."
After the service, the benches used for the
service are put together to form tables. During the wedding meal, the couple
sits at the corner of two tables called the "eck," with their
attendants on either side, and the unmarried boys sitting opposite the
The meal itself is a feast indeed, including
"roast," a mixture of bread filling and chicken, mashed potatoes,
cole slaw, apple sauce, and creamed celery. Some leafy celery stalks are
also put in jars to decorate the table. Among the desserts are pies,
doughnuts, fruit, and pudding. There are usually several wedding cakes, some
made by the women, but often one from a bakery as well. They are usually
eaten later in the day. It will take several seatings to feed 200, 300, or
In the afternoon, the young people have a
singing, and soon it is time for the evening meal, for those who have stayed
through the day. For the seating of the young people, the bride makes a list
of couples who are dating or interested in each other. As their names are
called, they take their place at the table. On the brideís side are the
married or soon-to-be married couples, while the groomís side has the
other couples. Hymn-singing again follows the meal, with the "faster
hymns" predominating this time.
After spending the night at the brideís
home, the newlyweds awake the next day to begin helping with the clean-up
from the day before. The
couple will spend upcoming weekends visiting relatives. Sometimes five or
six houses are visited between a Friday and Sunday night. Wedding gifts are
usually given to them at this time.
By the spring, the couple is usually ready
to set up housekeeping in a home of their own. The groom would be growing
his beard, a sign of marriage in the community. As in every culture, a
wedding is a joyous celebration reflecting commitments, a new position in
the community, and a new relationship as man and wife.
Amish Country News
Amish Series by Brad Igou (1995)
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