2016/06/11

Plain people - Wikipedia, the free encyclopedia

Plain people - Wikipedia, the free encyclopedia



Plain people

From Wikipedia, the free encyclopedia

An Amish family.
Plain people are Christian groups characterized byseparation from the world and simple living, including plain dress. Most Plain people have an Anabaptist background with the exception of the Old German Baptist Brethren and Old Order River Brethren. All but the Old Order River Brethren are of German, Swiss German and Dutch ancestry.

Plain groups

Notable Plain groups are:
A small number of Quakers still practice plain dress.[2][3][4] The Shakers also dressed plain, but today there are almost no Shakers left.[5]

Plain customs

Customs of Plain people include:
  • Plain clothes, usually in solid, normally dark colors.
  • Plain church buildings, or no church buildings whatsoever.
  • A utilitarian view of technology, similar to the precautionary principle of technology in that unknowns should be avoided, but the emphasis was on the results in the eyes of God. If they were unsure of how God would look upon a technology, the leaders of the church would determine whether it was to be avoided or not.[6] The degree to which this principle was supported varied among the congregations, but in general, the Amish people believed that the Mennonites had not done enough to separate themselves from the rest of the world.

Origins

The Mennonite movement was a reform movement of Anabaptist origins begun bySwiss Brethren and soon thereafter finding greater cohesion based on the teachings ofMenno Simons 1496–1561, and the 1632 Dordrecht Confession of Faith. The Amish movement was a reform movement within the Mennonite movement, based on the teachings of Jacob Ammann, who perceived a lack of discipline within the Mennonites movement by those trying to avoid prosecution. Ammann argued that Romans 12:2prohibited that.
William Penn, having experienced religious persecution as a Quaker, offered asylum to others who were suffering religious persecution, an offer that many followers of Jacob Ammann accepted, starting with the Detweiler and Sieber families, who settled inBerks County, Pennsylvania, in 1736. Many of them settled near Lancaster, Pennsylvania, which offered some of the most productive non-irrigated farmland in the world. By 1770, the Amish migration had largely ceased.

Religious practices

Plain groups typically have a bishop presiding over one congregation (Amish) or over a district (group of congregations) (Old Order Mennonites). Mennonites mostly meet in church buildings, but most Amish meet in members' homes. Services among Amish and Plain Mennonites are mostly held in Pennsylvania German, a language closely related to Palatinate German, with extra vocabulary. Bishops are commonly chosen by lot as a reflection of God's will. While the Bishop tends to be influential, he tends to rule by building consensus rather than by issuing edicts.
Most Plain groups have an Ordnung that among other things regulates clothing. TheOrdnung is a largely unwritten code of behavior, covering such items as clothing, vehicles, and the use of technology. The Ordnung varies slightly from congregation to congregation, though is in essence the same. Violations are not considered sins, although wilfulness is considered to be a serious violation of the faith. The congregation can change the Ordnung if there is a majority to do so. Exemptions to the Ordnung can be provided. In one instance, one farmer was granted permission to buy a modern tractor since he had arthritis and no children to help him harness horses.

Trends


Amish women at the beach,Chincoteague, Virginia.
The Old Order Amish are among the fastest-growing populations in the world. They prohibit the use of contraception and have low infant mortality rates. The average Amish woman can expect to have at least seven live births.[7] Other Plain sects with the same or similar doctrines can be expected to have similarly explosive growth.
Despite this, the Pennsylvania Dutch, which includes Amish, Old Order Mennonite, and Conservative Mennonites are expected to become a smaller percentage of the population as the sects respond to high prices of farmland by spreading out all over the United States and internationally, and the English (the Amish exonym for non-Amish persons regardless of ancestry) population spreads out from Philadelphia into suburban and rural areas. Donald Kraybill believes there are Plain sect communities in 47 states.
Among people at least five years old living in Lancaster County in 2000,
  • 89% spoke English at home;
  • 7% spoke Pennsylvania Dutch;
  • 4% spoke Spanish.[8]
Most Plain sects do not admit children to their church, and impose no sanctions on those who do not join, but shun those who fall away from the church once becoming a member. Among some groups of Old Order Amish, teenagers who are not yet baptized are not bound by the rules and go through a period of rumspringa, often with a certain amount of misbehavior that would not otherwise be tolerated.

Health

The Pennsylvania Dutch generally do not proselytize and discourage intermarriage. Because of close consanguinity, certain genetic problems occur more frequently. Dr. D. Holmes Morton has established the Clinic for Special Children to study and treat families with these problems.[9]
The Plain sects typically prohibit insurance, and they assist each other charitably in case of sickness, accident, or property damage. Internal Revenue Service Form 4029[10] allows one to claim exemption to Social Security taxes under certain very restrictive conditions, and members of the Plain groups neither pay these taxes nor receive death, disability, or retirement benefits from social security.

See also

References

  1. Hostetler, John (1997). Hutterite Society. The Johns Hopkins University Press. p. 105.ISBN 0-8018-5639-6.
  2. Savage, Scott (2000). A Plain Life: Walking My Belief. Ballantine Books. ISBN 0-345-43803-5.
  3. Cooper, Wilmer (1999). Growing Up Plain Among Conservative Wilburite Quakers: The Journey of a Public Friend. Friends United Press. ISBN 0-944350-44-5.
  4. Quaker Jane website
  5. The Shaker Manifesto. N. A. Briggs, Publisher. 1878.
  6. Zimmerman, Diane (2000). Holding the Line: The Telephone in Old Order Mennonite and Amish Life. Johns Hopkins University Press. ISBN 0-8018-6375-9.
  7. Meyers, Thomas J. (1990). "Amish". Global Anabaptist Mennonite Encyclopedia Online. Retrieved 2008-07-20.
  8. United States Censues, 2000, Population and Housing Profile: Lancaster County, Pennsylvania
  9. Kate Ruder, Genomics in Amish Country Genome News Network, July 23 2004
  10. Internal Revenue Service Form 4029; Application for Exemption From Social Security and Medicare Taxes and Waiver of Benefits

Further reading

External links

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2016/06/10

Anabaptist Association of Australia & New Zealand

Anabaptist Association of Australia & New Zealand:



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MennoMedia: Home Page

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Welcome to the MennoMedia store.

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Lord Willing?
Wrestling with God's Role in My Child's Death

Lord Willing?

Does God’s perfect plan really includethis?
When her young son was diagnosed with brain cancer, Jessica Kelley couldn’t stomach Christian clichés. God’s will? Divine design? The Lord’s perfect plan? In Lord Willing?, Kelley boldly tackles one of the most difficult questions of the Christian life: if God is all-powerful and all-loving, why do we suffer? For Kelley, this question takes an even more painful and personal turn: did God lack the power or the desire to spare her four-year-old son?
For those dissatisfied with easy answers to why evil and tragedy occur, Lord Willing? offers a refreshing, hopeful journey straight to the heart of God. Be prepared for something more beautiful, more pure, and more healing than you can dare to imagine.

Simple Pleasures
Stories from My Life as an Amish Mother

[Simple Pleasures]

Young Amish homemaker Marianne Jantzi invites readers into her family’s life on the snowy plains of Ontario. The mother of four young children and wife of a storekeeper, Jantzi writes about her daily routines and heartfelt faith with equal measures of wit and warmth. Sewing, cleaning, cooking, gardening, and helping to manage the store take up most hours in her day, but Jantzi finds time to pen columns for the Connection, a magazine beloved by Amish and Mennonite readers across the United States and Canada. Never sugarcoating the frustrations of motherhood, Jantzi tells it like it is, broken washing machine and bickering children and all. But through her busy days, Jantzi finds strength in simple pleasures of family, fellowship with her Amish community, and quiet time with God.

Overplayed
A Parent's Guide to Sanity in the World of Youth Sports

Overplayed

David King and Margot Starbuck offer good news for Christian parents stressed out by these questions and stretched thin by the demands of competitive youth sports. Join King, athletic director at a Christian university, and Starbuck, an award-winning author and speaker, as they investigate seven myths about what’s best for young athletes. Discover with them what it means to not be conformed to the patterns of the youth sports world. Listen in as they talk to other parents, pastors, and coaches about the peril and promise of children’s sports. Learn practical ways to set boundaries and help kids gain healthy identities as beloved children of God—both on and off the field, and whether they win or lose.
Click here for a free study guide to Overplayed.

Trouble I've Seen
Changing the Way the Church Views Racism

[Trouble I've Seen]

In this provocative book, theologian and blogger Drew G. I. Hart places police brutality, mass incarceration, anti-black stereotypes, poverty, and everyday acts of racism within the larger framework of white supremacy. He argues that white Christians have repeatedly gotten it wrong about race because dominant culture and white privilege have so thoroughly shaped their assumptions. He also challenges black Christians about neglecting the most vulnerable in their own communities. Leading readers toward Jesus, Hart offers concrete practices for churches that seek solidarity with the oppressed and are committed to racial justice.

Christian. Muslim. Friend.
Twelve Paths to Real Relationship

— W I N N E R —
2016 Christianity Today Book Award
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Christian. Muslim. Friend.

Can Christians and Muslims be friends? Real friends? David Shenk lays out twelve ways that Christians can form authentic relationships with Muslims—characterized by respect, hospitality, and candid dialogue—while still bearing witness to the Christ-centered commitments of their faith. Rooted in fifty years of friendship with Muslims in Somalia, Kenya, and the United States, this book will inspire readers with astounding stories of the author's animated conversations with Muslim clerics, visits to countless mosques around the globe, and the pastors and imams who are working for peace.

Rewilding the Way
Break Free to Follow an Untamed God

[Rewilding the Way]

When did we become so tame? How has "the good life" come to mean addiction to screens and status, fossil fuels and financial fitness? Can we break free to become the joyful and prophetic people God calls us to be? Trek along with wilderness guide Todd Wynward as he "rewilds" the Jesus Way. Seek the feral foundations of Scripture and the lessons that the prophets and disciples gleaned from wilderness testing. Packed with inspiring stories of how contemporary people and groups are caring for the land and each other, Rewilding the Way issues a call to action.
Get a free chapter here.

Coming for VBS 2016
Surprise! Stories of Discovering Jesus

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Jesus surprised the people he met! People in the temple were amazed by the conversations and questions they had with a boy named Jesus. Hungry people in a crowd had more than enough food to eat when Jesus provided plenty of food. Two travelers were sad that Jesus died, but then they were surprised when Jesus started walking alongside them! With each surprise, people discovered more about Jesus. Are you ready to be surprised by Jesus? Are you ready to ask questions and discover more about him? Then come along on the journey, open your eyes, and see what you will find!

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Prepare for Peace - Third Way

Prepare for Peace - Third Way

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PREPARE FOR PEACE



Here is a summary of some key things Jesus says about peace, with Bible references. There are many more, and we recommend you check out the resource section for even more material on what Mennonites say and believe about peace. And don’t miss the Stories of Peace section (new stories monthly) because that’s what really counts–how real people live out these ideas.



The Hebrew word “shalom” conveys what God planned for the creation. Shalom means that people are in a good relationship with God, with themselves and their bodies, with their neighbors (all other people), and with the earth. For people to be in shalom means that their life is balanced and that they relate to the whole of what surrounds them with a peaceful spirit. Humans were the most special part of God’s creation. However, in Old Testament days there was a lot of bloodshed, mind-numbing atrocities, rape and war after war. There are also many beautiful images and visions of peace in the Old Testament. The most well-known may be a description of the peaceable kingdom in Isaiah 11, with lines that include, “The wolf shall live with the lamb” (verse 6). Another promise/vision is in Leviticus 26:6, “And I will grant peace in the land, and you shall lie down, and no one shall make you afraid.” (See also Zephaniah 3:13.)



We sometimes gloss over these visions of peace as impossible and idealistic. But the more people are inspired by a vision for peace, the more realistic these words become.



“Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9).



“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also” (Matthew 5:38-39).





Read all of Matthew 5.







Prepare for Peace

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Some (Mis)Adventures with Korean | Rachel's Ramblings

Some (Mis)Adventures with Korean | Rachel's Ramblings
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Conservative Mennonites - Wikipedia, the free encyclopedia

Conservative Mennonites - Wikipedia, the free encyclopedia



Conservative Mennonites

From Wikipedia, the free encyclopedia
Conservative Mennonites
ClassificationMennonite
OrientationAnabaptist
Origin1956
Ontario, Canada; Ohio,Pennsylvania, Virginia, USA
Conservative Mennonites include numerous groups that identify with the more conservative or traditional element among Mennonite or Anabaptist groups but not necessarily Old Order groups. Those identifying with this group drive automobiles, have telephones, and use electricity, and some may have personal computers. They also have Sunday school, hold revival meetings, and operate their own Christian schools/parochial schools.

History

"The first of these conservative withdrawals from the Mennonite Church occurred in the 1950s, and they continue in the 1990s. Many independent single congregations developed from this exodus."[1]
The main body of what are termed Conservative Mennonites have their origin from withdrawals from the main body of the (Old) Mennonite Church Conferences in the United States and Canada. "Independently and almost simultaneously, conservative minorities in widely scattered regional Conferences of the Mennonite Church came to the point where they had had enough of what they considered compromise and apostasy. They were disenchanted with the Conference structure and its failure to deal with drift. They decided to launch out on their own."[2] Beginning in late 1958 through 1960 a large number of individuals and congregations withdrew from various Mennonite Conferences, forming congregationally governed or independent Mennonite congregations. These later informally began what is called the Nationwide Fellowship Churches. In Ontario a group formed what is called the Conservative Mennonite Churches of Ontario or CMCO. These individuals and congregations felt that the mainstream Mennonite churches were no longer holding to the traditional and conservative values of the Anabaptist Mennonite tradition.

Beliefs

These are sometimes referred to as Distinctives
  • Authority of the Scriptures
  • Their view of Christ
  • Distinctive view of the Christian
  • High view of the Church including discipline
  • The two kingdom concept
  • Liberty of conscience
  • Voluntary Church membership
  • Belief in free will (closely associated with Arminianism in the Protestant tradition). (See also Free will in theology).
  • Believer's baptism
  • Discipleship
  • Separation of Church and state
  • Nonresistance
  • Non swearing of oaths
  • Separation and nonconformity to the world in many areas including clothing (SeeModesty).
  • Innocence of children
  • Evangelistic zeal
  • Victory in the Christian life is possible
  • Closed communion
  • Simplicity in lifestyle
  • Simplicity of worship. This includes A cappella singing, segregated seating and kneeling prayer.
  • Lay leadership and the plural ministry
  • Christian woman's veiling: 1 Corinthians 11:1–16 still applies today. (SeeChristian headcovering).
Conservative Mennonites characteristically conduct worship services in the language of the country which they inhabit. This is in contrast to most Old Order groups which still conduct their services in German. They differ from the Old Order groups mainly in their acceptance of certain technologies or modern inventions, are evangelical, and conduct missions. The more conservative groupings also operate their own private Christian day schools (operated by free will offerings) in preference to promoting home schooling. They teach abstinence from alcohol (crudely referred to as Teetotalism) and tobacco as well as Temperance (virtue) in all areas of life. They have a strong work ethic and frequently serve their communities and other areas in times of natural disaster through organized work programs, for instance Hurricane Katrina disaster relief. Conservative Mennonites along with Old Order Mennonites, and Amish hold to the basic tenets of Creation science including believing in a literal six-day creation.
Conservative Mennonites uphold the following confessions of faith: The Schleitheim Confession of Faith (1527),[3] the Dordrecht Confession of Faith (1632), the Christian Fundamentals (1921)[4] adopted at Garden City, Missouri (commonly called the Garden City Confession), and the Nationwide churches also use Hartville Restatement of the Christian Fundamentals (1964).

Ministry

Conservative Mennonites believe in a three-office ministry working together in what is called a plural ministry. They ordain deacons, ministers, and bishops from within their congregations by a process called the lot. The ministry are unpaid, and are self-employed as farmers or work in other related occupations.

Administration

The Washington County, Maryland and Franklin County, Pennsylvania Conference, Ohio Wisler Mennonites, Conservative Mennonite Churches of York and Adams Counties, Pennsylvania, and the Eastern Pennsylvania Mennonite Church operate under a form of administration called a conference where each congregation has a common discipline (standard or constitution). The churches may be grouped in a district with one or two bishops sharing responsibility jointly or in part over a number of congregations within the district. This is a characteristic shared in common with most Old Order Mennonite groups. The Nationwide Fellowship churches are more congregational and whenever feasible a bishop will serve over one congregation but may assist with others and most congregations having their own unique discipline with elements in common. This congregational emphasis characteristic is shared in common with the Old Order Amish, Mennonite Christian Fellowship, Beachy Amish, and Tennessee Brotherhood churches.

Congregations

There are a number of congregations which have splintered or moved away from these beginning groups and have formed different fellowships. The earliest group began to be associated informally together in what was called the Conservative Mennonite Fellowship beginning in 1956. Most of these congregations were of Amish Mennonite origin, coming from the Conservative Mennonite Conference. They began the earliest mission work among the conservative groups in the early 1960s in Chimaltenago, Guatemala (on the Eastern side). What remained of these congregations joined theNationwide Fellowship Churches in 1997.
Another group was the only conference to remain conservative, namely theWashington County, Maryland/Franklin County, Pennsylvania Conference (founded in 1790) centered mostly around Hagerstown, Maryland. Their history to 1960 has been published.[5]
A third grouping peacefully requested to withdraw from the Lancaster Mennonite Conference (located centrally in Lancaster, Pennsylvania) in 1968 requesting to keep the 1954 discipline that was being revised. This group bears the name of the Eastern Pennsylvania Mennonite Church.
Another group geographically centered in York and Adams counties in Pennsylvania withdrew later from the Lancaster Conference in the early 1970s under the direction of their bishop Richard Danner. They are called the Conservative Mennonite Churches of York and Adams Counties, Pennsylvania.
Another group located geographically in Wayne, Medina, Columbiana, Richland County areas of Ohio have their origin in the Wisler Conferences of Ohio and Michigan (an Old Order Mennonite grouping). In more recent years they have identified with the values of the Conservative Mennonites. They are called the Ohio Wisler Mennonites.
Over the years there have been various regroupings among these groups, with numerous independent congregations forming and reforming.
The most conservative groups do not have television or radio and shun or do not use the Internet. There are some websites nevertheless arising among those following this group; anabaptistmennonites.net is one such example. Finding external links or publications of this group online is rare because of their various stands.
Mission outreaches of these groups can be found in the Bahamas, Haiti, Dominican Republic, Ghana, Uganda, Nigeria, Ethiopia, Guatemala, Paraguay, Bolivia, Peru, Mexico, India, Philippines, and the beginnings of work in England, Tasmania, Australia, and Argentina/Bolivia.
Conservative Mennonites share similar beliefs and values as the Mennonite Christian Fellowship and Ambassadors Amish Mennonite Churches groups and the more traditionally conservative groups like the Berea Amish Mennonite Fellowship and theTennessee Brotherhood Churches.

England and Ireland

In Ireland, there is a Beachy Amish Mennonite Church in Dunmore East. They are not affiliated directly with Conservative Mennonites but share similar beliefs. Their website is http://www.anabaptistireland.org/about-us/ it includes downloadable sermons.
In England:
  1. United Kingdom Mennonite Ministry, Shropshire Hills Mennonite Church, meet, on Sundays, (about 30 people), at the village hall, Aston on Clun,near Craven Arms, Shropshire, (and, once a month, at Old Sodbury near Bristol). The Americans here are under sponsorship of the (North Central) Nationwide Mennonites from Wisconsin (USA). Members are operating Shepherd Hills Christian Bookstore Unit 3, Station Court, Shrewsbury Road, Craven Arms, SY7 9PY. They also sell high quality wood furniture in Shrewsbury and Craven Arms. Their annual Conference is attended by about 200 people and is held at Cefn Lea for weekend in early December.

Australia

In Australia, there is a congregation in Deloraine, Tasmania. They sponsor annual weekend meetings in February of each year. There is also a plain Mennonite congregation in Queensland called the Australian Christian Brotherhood.

Intermediate and Moderate Conservative Mennonite Groupings

These groups do not share the same level of strictness as the most conservative ones mentioned above but have similar origins or have withdrawn from the groupings above (like making the use of the radio optional or allowing more usage of the internet).
Southeastern Mennonite Conference officially began upon their withdrawal fromVirginia Mennonite Conference in June 1972.
Others have formed from their withdrawal from the groups mentioned above. These would include much smaller groups like (but not limited to): Bethel Fellowship, Mid Atlantic Fellowship, and Midwest Mennonite Fellowship, and numerous unaffiliated congregations.

Publishing

The most conservative groups operate the following publishing house: Rod and Staff Publishers in Crockett, Kentucky USA, offering both a full Christian (Conservative) Curriculum for home and traditional classroom settings as well as a complete Bible Study/Sunday School Curriculum and periodicals. They also publish numerous reading materials for all ages. They publish mostly in English and Spanish with some German language publications. Rod and Staff was the first modern publisher of Christian School and Homeschooling curriculum beginning in 1962. Lamp and Light Publishers offers free Correspondence Courses in English, Spanish, French, and Portuguese. They are located in Farmington, New Mexico. Neither publisher has a website.
The Eastern Pennsylvania Mennonite Church operates its own publishing house offering curriculum for home and traditional classroom settings and other books and are located in Ephrata, Pennsylvania — Eastern Mennonite Publications. They offer Spanish publications and Bible Studies through their Spanish publishing house in Guatemala -Quetzaltenango Mennonite Publishers QMP. EPMC publishes a monthly paper called The Eastern Mennonite Testimony.
The Washington/Franklin Conference has in recent years also begun publishing under the name Brotherhood Publications. They publish a quarterly publication called The Brotherhood Builder.
Christian Light Publications is a publishing house in Harrisonburg VA, operated by a 9-member board and 15-member advisory board from many of the conservative conferences and fellowships: Southeastern, Mid-Atlantic, MidWest, Beachy, and others. They offer a full line of grade school, high school, Sunday school, and Bible school curriculum as well as periodicals, trade books, and more.

Notes

  1. Scott (1996), p. 159
  2. Scott (1996), p. 167
  3. "Schleitheim Confession". Global Anabaptist Mennonite Encyclopedia Online.
  4. "Christian Fundamentals". Global Anabaptist Mennonite Encyclopedia Online.
  5. Daniel R. Lehman, Mennonites of the Washington County, Maryland and Franklin County, Pennsylvania Conference, Eastern Mennonite Publications, Ephrata, Pennsylvania, 1990.

References

  • Scott, Stephen (1996). An Introduction to Old Order and Conservative Mennonite Groups. Intercourse, Pennsylvania: Good Books.
  • Burkholder, David G. (2011). Distinctive Beliefs of the Anabaptists. Ephrata, Pennsylvania: Eastern Mennonite Publications.

External links

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