The Amish Way by Donald B. Kraybill, Steven M. Nolt, David L. Weaver-Zercher Page A

in my name, there am I in the midst of them.” This authority of the gathered church , meeting in the presence of Christ, provides divine sanction for all the decisions related to membership, the Ordnung , and other matters.
     

Decisions Endorsed in Heaven
     
    Although Amish people view Members Meetings with solemn respect, they are also aware of their church’s fallibility. They realize the church consists of people who are prone to sin, yet who sincerely seek to embody the will of God on earth. Violations of biblical teaching and the Ordnung are seen as sinful, but not because the Ordnung is an exact replication of divine will. Transgressions are sinful because, to the Amish, they signal self-centeredness and rebelliousness—in short, a disobedient heart. Aware that the Amish way is difficult for others to understand, Amos, a minister, explained, “I know it doesn’t make sense to outsiders; they think, ‘What’s the matter with a car?’ Well, nothing. It’s the giving up part. That’s what’s important.”
     
    Giving up things not explicitly forbidden in the Bible surprises some Christians. Indeed, many outsiders would see some of what the Amish consider sins as signs of free thinking, not self-centeredness; of healthy individuality, not defiance. Such a difference points to the deep divide between Amish beliefs and mainstream values. For most Amish, it is not that important what the Ordnung prohibits, or even if the prohibitions were to change next year.The obedience or disobedience revealed by a person’s attitude toward the church is the issue, not the details of a rule. “Remember . . . the way to heaven is paved with obedience, and the way to hell is paved with disobedience,” says one minister, who had himself been subject to discipline earlier in his life. 8
     
    In the Members Meeting, the contrite one comes forward and confesses, “I have sinned. I earnestly beg God and the church for sincere patience with me, and from now on I will carry more concern and care with the Lord’s help.” 9 The bishop might then ask some questions about the offense, after which the offender may seek to explain his or her actions or may simply sob in remorse. After confessing, the person leaves the room; the bishop suggests a remedy and asks each member if he or she agrees. The vote by the members is usually unanimous.
     
    The tearful confessions, frank discussions, and binding decisions in Members Meetings are strictly confidential, and members are forbidden from talking about them. Ministers urge church members to forgive and forget, or more precisely, to pardon and leave it in the past. In the words of an Amish historian, “A confessed sin may never be held against a person again—it is dead and buried.” In fact, if a member does leak information, he or she could be disciplined for gossip.
     
    After the vote, the offender returns to hear the verdict. He or she may be reinstated immediately or perhaps suspended from membership for six weeks, the typical punishment. If suspended, the offender meets with the ministers for admonition and attends church, but during the first sermon sits in a front row, bent over, with face in hands as a sign of remorse. After six weeks, the disciplined person is restored to membership. m
     

The Return of the Prodigal
     
    The rite of restoration revolves around Jesus’ parable of the prodigal son, the story of a son who shames his wealthy father by demanding his inheritance and then squandering it. After coming to his senses, he returns home, hoping merely to be taken into his father’s house as a slave. Instead, he is welcomed back as a beloved child (Luke 15:11-32). In the same spirit, those who have been expelled, either for a short time or for a number of years, are restored to membership in the Gmay if they are contrite and willing to confess their errors.
     
    Services of restoration in Amish churches occur in Members Meetings. Some include a prayer from