The Amish Way by Donald B. Kraybill, Steven M. Nolt, David L. Weaver-Zercher Page B
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Christenpflicht , “On Behalf of Those Who Have Fallen Away,” which is followed by a reading of the prodigal son story. Then the bishop speaks: “If you, fallen brother or sister, stand in hope that the Heavenly Father has thus far drawn near to you and is again merciful to you, then you may in God’s name kneel down.” In the midst of the gathered church, surrounded by family, friends, and neighbors, the penitent one answers questions posed by the bishop:
“Do you recognize and confess that you have earned this discipline and that it has rightfully been dealt out to you?
“Do you also sincerely request patience from God and the church?
“Do you promise that you hereafter desire to live more carefully with the Lord’s help, and to walk in His commandments, and help to apply them and to counsel and labor in the church in all points as you promised at the time of your baptism?” 10
Hearing affirmative answers, the bishop announces, “In the name of the Lord and of the church, you are offered my hand, arise.” The kiss of peace, the symbol that earlier had sealed the rite of baptism, is then offered to the individual.
Confession and discipline often bring healing both to individuals and to the church community. One member described a young married couple who were suspended because of their premarital sexual behavior. “They asked to be expelled, and so there was this six-week period of repentance.When they were reinstated as members it was such a sensational thing, and everybody felt that this couple really . . . was sorry for what they had done and wanted to lead a better life. Everybody felt so good about it. It was really a healthy thing for the church. It was really a good feeling.” 11
Although confession and restoration reaffirm the values of humility and submission, they are not always successful in changing behaviors, particularly those involving alcohol abuse or sexual compulsion. Repeat offenders may find themselves confessing before the Gmay over and over again, but unable to break addictions the church deems sinful. Some Amish churches, though not all, are open to professional mental health counseling. Such counseling in tandem with the church’s rites of discipline can be a therapeutic and healing combination.
Delivering People to Satan
Occasionally a church member will directly or persistently flout the authority of the church, rejecting discipline and calls for confession. These situations, though rare, are considered quite serious, for they are a breach of baptismal vows—lifelong promises to comply with the church, made before God and a host of witnesses. Typically those who ignore the church’s counsel—buying a car, for instance, and refusing to sell it—have already decided to leave. They expect to be excommunicated.
With discipline and excommunication, the church draws a sharp line between baptized members and those who have not joined the Gmay . Only members, because they vowed to uphold the Ordnung at baptism, can be excommunicated and shunned. Teenagers reared in Amish homes who haven’t joined the church and eventually pursue another way of life cannot be excommunicated. They no doubt bring their parents grief, but because they never took baptismal vows, they cannot be shunned. The amount of acceptance they receive from their parents varies greatly from family to family.
Excommunication is a long-standing practice of the Catholic Church and many Protestant ones. It is similar in some ways to firing an employee who flagrantly violates company policy. Among the Amish, excommunication is affirmed by a vote of church members, but it is done only after leaders have spent weeks or months patiently urging wayward members to repent. Restoration is always the goal, but because it requires repentance, it’s not always achieved.
With other avenues exhausted, a deacon and a minister deliver the church’s verdict, using 1 Corinthians 5:5:
“Do you recognize and confess that you have earned this discipline and that it has rightfully been dealt out to you?
“Do you also sincerely request patience from God and the church?
“Do you promise that you hereafter desire to live more carefully with the Lord’s help, and to walk in His commandments, and help to apply them and to counsel and labor in the church in all points as you promised at the time of your baptism?” 10
Hearing affirmative answers, the bishop announces, “In the name of the Lord and of the church, you are offered my hand, arise.” The kiss of peace, the symbol that earlier had sealed the rite of baptism, is then offered to the individual.
Confession and discipline often bring healing both to individuals and to the church community. One member described a young married couple who were suspended because of their premarital sexual behavior. “They asked to be expelled, and so there was this six-week period of repentance.When they were reinstated as members it was such a sensational thing, and everybody felt that this couple really . . . was sorry for what they had done and wanted to lead a better life. Everybody felt so good about it. It was really a healthy thing for the church. It was really a good feeling.” 11
Although confession and restoration reaffirm the values of humility and submission, they are not always successful in changing behaviors, particularly those involving alcohol abuse or sexual compulsion. Repeat offenders may find themselves confessing before the Gmay over and over again, but unable to break addictions the church deems sinful. Some Amish churches, though not all, are open to professional mental health counseling. Such counseling in tandem with the church’s rites of discipline can be a therapeutic and healing combination.
Delivering People to Satan
Occasionally a church member will directly or persistently flout the authority of the church, rejecting discipline and calls for confession. These situations, though rare, are considered quite serious, for they are a breach of baptismal vows—lifelong promises to comply with the church, made before God and a host of witnesses. Typically those who ignore the church’s counsel—buying a car, for instance, and refusing to sell it—have already decided to leave. They expect to be excommunicated.
With discipline and excommunication, the church draws a sharp line between baptized members and those who have not joined the Gmay . Only members, because they vowed to uphold the Ordnung at baptism, can be excommunicated and shunned. Teenagers reared in Amish homes who haven’t joined the church and eventually pursue another way of life cannot be excommunicated. They no doubt bring their parents grief, but because they never took baptismal vows, they cannot be shunned. The amount of acceptance they receive from their parents varies greatly from family to family.
Excommunication is a long-standing practice of the Catholic Church and many Protestant ones. It is similar in some ways to firing an employee who flagrantly violates company policy. Among the Amish, excommunication is affirmed by a vote of church members, but it is done only after leaders have spent weeks or months patiently urging wayward members to repent. Restoration is always the goal, but because it requires repentance, it’s not always achieved.
With other avenues exhausted, a deacon and a minister deliver the church’s verdict, using 1 Corinthians 5:5:
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