Upon reading “Amish Grace” a couple of years ago, I’ve been on the lookout for something that would give me an opportunity to explore further these fascinating neighbors of mine: the Amish. Sure enough, I stumbled across this book, also co-authored by Donald B. Kraybill, professor of sociology and Anabaptist studies at Messiah College (remember, Messiah has a continued, though loose, connection with the Brethren in Christ Church, an Anabaptist, holiness group.)
On the Backroad to Heaven is an in-depth look at these “Old Order” Anabaptist groups, many of whom live near York, Pennsylvania but “a world away”, if you know what I mean. They are an interesting people who have chosen to use Kraybill’s words: “to reside on the margins of American life . . . to live quietly on the edge of the larger social landscape.”
Kraybill skillfully identifies the 4 ways these folks have “departed” from the mainstream of American life.
1. They question American individualism with its emphasis on “the rights and freedom of individuals.” For them, the primary social unit is not the individual but the community . . . a “redemptive church community.” Kraybill continues: “Instead of individual rights and personal achievement, they talk about obedience, self-denial and the authority of the church. In this most fundamental way, they are outsiders.”
2. Second, they do not hold the nation – state central. They, instead, “emphasize the importance of collective responsibility within their redemptive communities.” In other words, they do not expect the government to take care of them. They care for themselves and often use Acts 2:42-47 as the biblical precedent for doing so.
3. They have rejected the world of consumer consumption.
4. In a rather “audacious” challenge to the surrounding cultural system, the Old Order people question the value of formal education.
Kraybill observes: “In these ways the Old Order societies lie outside the social mainstream and he comments: “What these communities have lost is individual freedoms they have gained in community solidarity and well-being.”
Now, before anyone “goes Amish”, allow me to suggest that the Old Order groups have misinterpreted, I believe, Jesus’ words and intentions. He directed His church to be “in the world but not of it.” The Amish and other old order groups have erred on the side of escapism and isolationism. However, I wonder if we Wesleyan-holiness folks have not erred in the other direction and become “of it”? ( the world that is).
In response to Kraybill’s “departure” statements, I would like to suggest that we reflect on the following:
1. I am afraid that cultural individualism has hindered the formation of caring Wesleyan-holiness communities of faith. Of course, Jesus did die on the cross for individuals. But in his death and resurrection He made possible the formation of faithful communities of love. Have the Older Order folks something to teach us about living in community? . . . Of caring for one another? Possibly.
2. In some settings here in North America it’s hard to tell the difference between a Christian worship service and a political rally. I love God and country, but friends, we must remember we are citizens of God’s kingdom first. And for those who would suggest the church must throw herself into the political arena, we must be reminded that as Wesleyans, our focus has been not the redemption of society through legislation or the overthrow of oppressive structures but the regeneration and transformation of human beings affected by evil social institutions. Check out the story of Jesus and Zacchaeus (Luke 19). Does Jesus incite Zacchaeus to overthrow or overhaul an evil system? Does He call on Zacchaeus to withdraw from the world and change his day job? I see no sign of it. No. He calls Zacchaeus to a holy life in the midst of it. (See Render to Caesar. Bryan. p.42)
3. Most Wesleyan-holiness people in North America have been very thoroughly indoctrinated into the democratic, capitalistic way of life. We have been trained and encouraged to think and act as consumers. The effect on the church of Jesus Christ has been and continues to be devastating.
4. Wesley had a “searching mind”. He was Himself highly educated. And the Wesleyan holiness movement has been and continues to be heavily invested in the formal education of both laity and clergy alike. We are to love our God with our minds. Most Wesleyan-holiness denominations are heavily invested in the higher education of their members, but we must not succumb to the modern notion that education is the answer to the dilemma the world finds itself in. Wesley’s interest in public education for the masses was a means toward an end: the salvation of mankind and preparation for Christian service. Jesus said: “What shall it profit a person if they grain the whole world and lose their own soul?” For Wesley, the goal of a searching mind was a sanctified mind.
Well, I’ve come to the realization that although our Old Order friends have not necessarily come to the best conclusion (in my mind anyway) about the Christian’s place in the world, they have asked the right questions. And for that, they have my admiration.
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