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| − | === Overview ===
| + | <onlyinclude> |
| − | The Beachy Amish Mennonites are a conservative Anabaptist denomination with [[Old Order Amish|Old Order Amish]] origins. They have supported the [[Dordrecht Confession of Faith (Mennonite, 1632)|1632 Dordrecht Confession of Faith]] and also maintained a set of distinctive practices and limits on lifestyle choices. However, they are not as strict in their practices as the Old Order Amish and have been evangelically oriented, prompting them to engage in outreach and mission programs. The Beachy denomination has been congregational but with many service programs stitching the individual churches together. While the formal Beachy denomination is the largest Amish Mennonite constituency, several other constituencies have their roots in the Beachy movement, including [[Maranatha Amish Mennonite Churches|Maranatha Amish Mennonite]], [[Ambassadors Amish Mennonite Churches|Ambassadors Amish Mennonite]], [[Berea Amish Mennonite Fellowship|Berea Amish Mennonite]], [[Midwest Beachy Amish Mennonite Church|Midwest Beachy Amish Mennonite]], and [[Mennonite Christian Fellowship|Mennonite Christian Fellowship]].
| + | [[File:Kreider-Alan-Eleanor-2010.jpg|300px|thumb|''Alan and Eleanor Kreider, 2010.<br/>Anabaptist Mennonite Biblical Seminary photo'']] |
| | + | Alan Fetter Kreider: missionary, professor, and author, was born 8 November 1941 in [[Goshen (Indiana, USA)|Goshen]], [[Indiana (USA)|Indiana]], USA to Carl J. Kreider (26 September 1914-7 February 2002) and Mary “Evelyn” Burkholder Kreider (17 November 1914-30 April 2017). He was the oldest child in a family of three sons and one daughter. |
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| − | === Historical Origins: 1900-1955 ===
| + | Alan grew up in an academic community; his father, Carl, was a professor at [[Goshen College (Goshen, Indiana, USA)|Goshen College]] when Alan was born, and he served as the dean of the college for over 25 years. The family lived in [[Tokyo (Japan)|Tokyo]], [[Japan]] from 1952 to 1956 when Carl Kreider was the first dean of International Christian University. These have been described as formative but difficult years for Alan. He graduated from Goshen College with a BA in history (1962). He earned graduate degrees at Harvard University, with an MA (1965) and a PhD in English history (1971). His dissertation was "The historical setting of the dissolution of the English chantries." Alan also studied at Princeton University (1962-63), Heidelberg University (1963-64), and the University of London (1966-68). |
| − | The [[Diener-Versammlungen|Amish division of the 1860s]] produced two parallel expressions of Amishness: the [[Old Order Amish]], most readily recognized today by their non-ownership of motorized vehicles, and the progressive [[Amish Mennonites|Amish Mennonites]], who have more readily accepted theological and technological innovations. While the Old Order stream has grown and diversified into multiple sects, the Amish Mennonite congregations have typically discarded an Amish identity for a Mennonite one, including the regional Amish Mennonite conferences of the late 1800s and the [[Conservative Mennonite Conference|Conservative Amish Mennonite Conference]] of the early to mid 1900s.
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| − | The Beachy Amish Mennonites represent a third major wave of Amish Mennonites. As technological innovations appeared in rural North America in the early decades of the 1900s, some Amish more readily accepted such advancements than others. These included telephones and farm tractors. Those most disposed to innovation adoption also tended to oppose shunning members whose only offense was transferring membership to another plain Anabaptist denomination. When innovation adoption and/or shunning became an irreconcilable contention, divisions occurred. Factions of permissive Amish appeared in [[Ontario (Canada)|Ontario]] (1903), [[Lancaster County (Pennsylvania, USA)|Lancaster County]], [[Pennsylvania (USA)|Pennsylvania]] (1909-10); [[Somerset County (Pennsylvania, USA)|Somerset County]], Pennsylvania (1927); Plain City, [[Ohio (USA)|Ohio]] (1938); Virginia Beach, [[Virginia (USA)|Virginia]] (1940); [[Nappanee (Indiana, USA)|Nappanee]], [[Indiana (USA)|Indiana]] (1940); [[Holmes County (Ohio, USA)|Holmes County]], Ohio (1941); [[Kalona (Iowa, USA)|Kalona]], [[Iowa (USA)|Iowa]] (1946); and [[Belleville (Pennsylvania, USA)|Belleville]], Pennsylvania (1954), among other locations. While these Amish factions may have shared fellowship in early years, adoption of the automobile brought about a severance of fellowship. Yet, as each faction allowed automobiles, they again associated with this network of technologically permissive Amish.
| + | On 19 June 1965 Alan Kreider married Eleanor Graber Nase. Eleanor Louise "Ellie" Graber (16 November 1935- ) was the daughter of [[Graber, Joseph Daniel (1900-1978)|Joseph Daniel "J. D." Graber]] and Minnie Swartzendruber Graber, who were missionaries to [[India]] and later mission board leaders. Eleanor completed a BA in music at Goshen College in 1957, and an MA in music in piano performance at the University of Michigan in 1962. She taught piano at Goshen College beginning in 1957. She married Richard Nase (4 September 1936-24 December 1961), a music student she met at Goshen, on 28 June 1958. However, Richard died of leukemia in a little over three years. Their daughter, Joy Ellen Nase (31 December 1959-6 August 1963), also died of cancer. Grief shaped Eleanor's life deeply in those next years. Alan Kreider was one of her friends and conversation partners during this time. Their formal courtship began in 1964, while Alan was studying in Heidelberg. They were married on 19 June 1965, and had one son, Andrew Joseph. |
| | + | </onlyinclude> |
| | + | Alan returned to Goshen College to teach history from 1968 to 1972, while Eleanor taught in the music department. Alan and Eleanor then returned to [[London (England, Great Britain)|London]], [[England]] for further research with funding from the American Council of Learned Societies Fellowship. During this time, they embraced a change in focus, after an approach by Wilbert Shenk of the [[Mennonite Board of Missions (Mennonite Church)|Mennonite Board of Missions]] (MBM). In 1974 Alan and Eleanor Kreider began providing leadership to the ministry at the [[London Mennonite Centre (London, England)|London Mennonite Centre]], then administered by MBM. For five years Alan remained a quarter time on Goshen College's faculty, teaching both in Goshen and London. Until 1991 Alan and Eleanor provided joint leadership to the London Mennonite Centre. They helped to begin the [[London Mennonite Fellowship (London, England)|London Mennonite Fellowship]], and on 23 March 1975 Alan was ordained as pastoral leader of the Fellowship. |
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| − | These congregations were known by several names in the early years, but the Beachy Amish Mennonite title prevailed. [[Beachy, Moses M. (1874-1946)|Moses Beachy]] was a junior bishop in the [[Meyersdale-Springs Old Order Amish Settlement (Somerset County, Pennsylvania, USA)|Somerset County, Pennsylvania, Amish settlement]]. His was one of the earlier congregations to adopt automobiles, after dividing with the Old Order on 26 June 1927. From then until his death in 1946, he was instrumental in assisting technologically permissive Amish factions. Thus, the group became the Beachy type of Amish Mennonite. However, the Beachy movement took shape independent of any single personality. [[Stoltzfus, John A. (1870-1957)|John Stoltzfus]] of [[Weavertown Amish Church (Lancaster County, Pennsylvania, USA)|Weavertown Amish Mennonite]] in Lancaster County, Pennsylvania, assisted two congregations that sought to disfellowship from the Conservative Amish Mennonite Conference. David Burkholder of [[Maple Lawn Amish Mennonite Church (Nappanee, Indiana, USA)|Maple Lawn Amish Mennonite]], like Moses Beachy, assisted several Amish factions. The isolated decision of leaders in other Amish communities—including Belleville, Pennsylvania and Milverton, Ontario—to permit automobiles and associate with the Beachy network further contributed to the movement’s numbers.
| + | During these years Alan had opportunity to speak publicly on issues of war, peace, and discipleship, especially during the Falklands War in 1982. This speaking helped to increase interest in Anabaptist theology among Christians in the largely secular English context. In 1992 Alan helped to shape the [[Anabaptist Network]], which brought together a variety of persons from different faith communions. In 1991 Alan and Eleanor moved to Manchester, where he taught at the University of Manchester and was Theologian in Residence at Northern Baptist College. In 1995 they moved to Oxford, where Alan was a fellow at Regent's Park College and served as the first director of the college's Centre for the Study of Christianity and Culture. During these years Eleanor was a tutor in worship and liturgy, subjects she had studied at Associated (now) Anabaptist Mennonite Biblical Seminary and the University of Notre Dame in 1979. |
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| − | Early on, most cultural and religious practices of the Old Order Amish were retained among the Beachys. Beachy churches tended to reflect the patterns of local Amish. Settlement-wide trends of tobacco usage, courtship practices, and personal religious devotion were mirrored in both the Amish and the Beachy churches. Across the affiliation, services were conducted in German and included off-Sundays for visiting. Families were large and most households relied on agriculture for income and subsistence. In thought and deeds, the Beachys were basically liberal Old Order Amish.
| + | In 2000 Alan and Eleanor Kreider moved to [[Elkhart (Indiana, USA)|Elkhart]], Indiana, and became travelling mission educators for Mennonite Mission Network (a successor to Mennonite Board of Missions), serving until 2004. At the same time Alan taught as an adjunct professor at [[Anabaptist Mennonite Biblical Seminary (Elkhart, Indiana, USA)|Associated Mennonite Biblical Seminary]], beginning already in 1997, and joined the faculty as an Associate Professor of Church History and Mission in 2004. He retired in 2009 to devote more time to writing. Eleanor was ordained in November 2010 for her ongoing ministry in the Mennonite Church. Alan Kreider died 8 May 2017 at his home in Goshen, Indiana after being diagnosed in December 2016 with multiple myeloma. |
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| − | === Evangelical Transformation: 1946-1977 ===
| + | Alan and Eleanor Kreider worked as a team throughout their life together, and gave many joint sermons and presentations. Their contrasting styles worked well together. |
| − | The Beachy denomination was transformed at mid-20th century by both the incorporation of revivalist Amish who had defected from their churches and by revivalist influences growing within the Beachys. The religious revivalism had several sources. First, those Amish young men who spent time in alternative service ([[Civilian Public Service|Civilian Public Service]]) during World War II came into contact with other Christians and were drawn to greater religious piety. The message they carried back to their communities was the need to engage in proselytizing and to reform lifeless and even sinful church practices. Second, in the 1950s, a wave of evangelical Protestant revivals swept America, such as the tent crusades of Billy Graham. The fervor trickled down to the Anabaptist setting, where several Mennonite evangelists started their own tent meetings. Some Amish attended these meetings. The spirit of [[Revival Meetings|revival meetings]] were kept at a distance until the itinerant Amish evangelist David A. Miller of Thomas, [[Oklahoma (USA)|Oklahoma]] adopted the style and gave it an Amish face. Many Amish were stirred by the preaching of the Mennonites and David Miller. Finally, Amish subscribed to Mennonite periodicals reinforcing revivalist theology and programs.
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| − | Amongst the Amish, the revivalists established annual mission conferences, a missions board, Mission Interests Committee (M.I.C.), and several mission outposts; at the local level, they met for Bible study and prayer meeting. At first, the reforms were not uniformly and soundly condemned by Amish leaders, but as the movement persisted outside of the jurisdiction of the existing religious structure, leaders confronted the movement, prompting an exodus. By the end of the 1950s, the revivalists had largely withdrawn from the Amish, taking their programs with them. They tended to have more lenient views towards technological innovations and thus permitted automobiles and other contraband from the start.
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| − | At the time they withdrew, the Beachy movement was more theologically Old Order than evangelical. However, a nucleus of Beachy churches was shifting towards the revivalist movement. These churches succeeded in establishing [[Amish Mennonite Aid|Amish Mennonite Aid]] (A.M.A.) in 1955, a relief program for [[Germany|West Germany]], later extended to hurricane relief work in [[Belize|Belize]]. The bulk of Beachy leaders accepted A.M.A. with ambivalence, and on the condition that the work was relief and not proselytizing. However, both projects had evolved towards the latter by the mid-1960s. It was this nucleus of Beachys that attracted the Amish revivalists to affiliate with the redefined Beachy Amish Mennonite denomination. A.M.A. and M.I.C. became the flagship organizations for the revivalists. They were amongst the first churches to switch from German to English in services, to import Mennonite expressions of revivalism like protracted meetings and [[Tracts|tract distribution]], to write a statement of faith and standard of practice for the local church, and to reconfigure local dress patterns to a universal dress, blending Mennonite and Amish elements of styles.
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| − | While centralized through mission programs, the Beachy churches remained autonomous. Each church ordained its own leaders, wrote its own standards, maintained its own church property, and accepted and dismissed members on its own terms. Nevertheless, during the 1960s and the 1970s, local churches invited bishops and ministers to investigate unresolved church conflicts. The interventions typically resulted in a two- or three-way division. The blending of different sources of influences gave rise to several expressions of "Beachy."
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| − | Some accepted the moral reforms of the revivalist movement (such as forbidding tobacco and restricting courtship practices) but desired to maintain Amish patterns of church and theology (such as German in services and patterns of dress). These became the Old Beachy and are today organized as either the [[Berea Amish Mennonite Fellowship|Berea Amish Mennonites]] or the [[Midwest Beachy Amish Mennonite Church|Midwest Beachy Amish Mennonites]]. Another set of Beachys rejected the moral reforms, desiring to retain an identity as liberal Amish, not revivalist Amish Mennonite. These churches, also referred to as Old Beachy, remained unorganized, but the network could be referred to as the "highest Amish." A final group arrived late on the revivalist scene. These ex-Amish, ex-River Brethren, and ex-Old Beachys received assistance from the Amish revivalist churches in Holmes County. As the Holmes County-based churches associated more closely with the increasingly permissive Beachys in the years sandwiching 1970, these latecomers grew distressed over compromises in distinctive practice. In 1977, they discontinued associations and established the [[Mennonite Christian Fellowship|Mennonite Christian Fellowship]] denomination.
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| − | === Growth and Trials: 1960s-1990s ===
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| − | Despite the divisions, the nucleus of revivalist Beachy churches continued to grow, and the religious programs were increasingly copied from Mennonites: evening church services, choirs, Sunday schools, revival meetings, church offices, and tract distribution, amongst others. In 1970, the Beachys established and sponsored Calvary Bible School in [[Arkansas (USA)|Arkansas]], as their youth were inundating Mennonite schools. That same year, <em>Calvary Messenger</em> debuted as the official denomination-sponsored periodical. Mission work expanded form the 1960s to the early 1980s. A.M.A. moved into [[El Salvador|El Salvador]] and [[Paraguay|Paraguay]], while M.I.C. moved into [[Belgium|Belgium]] and [[Washington (District of Columbia, USA)|Washington, D.C]]. Individual congregations initiated church plantings, whereby several families moved to a region without a conservative Anabaptist congregation. Popular destinations included the U. S. southeast and [[Costa Rica|Costa Rica]]. [[Voluntary Service|Voluntary service]] units for young people—either a home for elderly or mentally handicapped—sprung up, especially in response to the need for alternative service opportunities during the [[Vietnam War (1954-75)|Vietnam War]]. Six Beachy-sponsored homes were established, of which three exist today, Faith Mission Home, Mountain View Nursing Home, and Hillcrest Home.
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| − | The Beachys sympathized with the plight of Mennonite factions withdrawing from larger conferences in order to maintain distinctive practices like dress and limitations on technology, such as the [[Conservative Mennonite Fellowship |Conservative Mennonite Fellowship]], [[Eastern Pennsylvania Mennonite Church|Eastern Pennsylvania Mennonite Church]], [[Southeastern Mennonite Conference|Southeastern Mennonite Conference]], and [[Midwest Mennonite Fellowship|Midwest Mennonite Fellowship]]. However, the origin of the Beachys was a liberal division with a conservative group, unlike the new Mennonite denominations. With a hybrid of Amish, Mennonite, and evangelical Protestant thought and practice, the Beachys began a perpetual course of identity formulation and reformulation. This included boundary concessions, standard revisions, and disciplinary relaxation, a path similar to the two preceding Amish Mennonite movements. The rapid changes alarmed many of the leaders, who discussed the possibility of establishing a constituency board to address the problem. This vision was implemented at the 1991 ministers’ meetings in Ontario.
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| − | The Beachy Bishop Committee was charged with taking 18 voiced areas of concern and addressing them in a denominational-level statement of practice. However, the private opposition of several leaders derailed the project, and it was never implemented. Generally from more liberal churches, they opposed the restrictiveness of the statement and its centralizing effect. By the end of the decade, of the 18 issues, the ministerial body only accepted a prohibition against [[Radio|radio]] and [[Television|television]] ownership in 1999. The original document, <em>A Charge to Keep, I Have</em>, was ultimately abandoned. When committee members began rotating in 1997, the newly elected generally expressed concerns about drift, but preferred to address it through statements of recommendation rather than binding agreements. Several churches sought an independent course when it was clear that <em>A Charge to Keep, I Have</em> would not be implemented. They established the [[Maranatha Amish Mennonite Churches|Maranatha Amish Mennonites]], and then later the [[Ambassadors Amish Mennonite Churches|Ambassadors Amish Mennonites]].
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| − | === Specialization Within the Denomination ===
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| − | As the Beachy population grew, segments of the denomination pursued niche projects, especially from the 1980s on. These were not constituency-wide projects like A.M.A. or M.I.C., but missions that garnered strongest support from a cluster of churches whose values and practice resonated closely with those of the mission program. These have included, but were not limited to:
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| − | <ul><li>Christian Printing Mission (C.P.M.), a literature distribution and church planting program active in the 1990s. </li><li>Church planting work in Australia</li><li>Literature distribution programs like Mt. Zion Literature and Still Waters Ministries</li><li>Master’s International Ministries, church planting and material relief mission to [[Ukraine|Ukraine]]</li><li>A.M.A.’s expansion into [[Kenya|Kenya]] in the early 1990s</li><li>Dunmore East Christian Fellowship (Ireland), a church planting first sponsored by C.P.M., then M.I.C.</li><li>Mexico Mennonite Aid, offering financial assistance to Old Colony Mennonites</li><li>Nathanael Christian Orphanage in Romania (discontinued)</li><li>Penn Valley Christian Retreat, offering nurture programs and topical seminars</li></ul> Beachys have also supported and directed unaffiliated conservative Anabaptist programs, including:
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| − | <ul><li>Christian Aid Ministries, a material and spiritual relief organization focusing on both domestic and international relief</li><li>Post-secondary, unaccredited Mennonite schools, such as Faith Builders Educational Programs & Sharon Mennonite Bible Institute</li><li>Wilderness Boys’ Camps for deviant boys, such as Bald Eagle</li><li>Several spiritual and relief missions to Haiti, such as Blue Ridge International</li><li>Counseling centers like LIFE Ministries and Door of Hope</li><li>Domestic outreach like Lancaster Bible School, Gospel Express, and prison crusades</li><li>Routine nurture programs like the Anabaptist Identity Conference, the Kingdom Fellowship Weekend, the Christians in Business Seminar, Shenandoah Valley Music Camp, and the Christian Hymnary Publishers Conference.</li></ul> The extent varies to which Beachys agreed to support any of the above organizations and programs. Missions and programs that have a strongly defined ideology—like Bible schools, counseling centers, or nurture programs—were more controversial than ones that focused purely on material aid—like Christian Aid Ministries or Mexico Mennonite Aid. Constituency-sponsored programs received more uniform support than unaffiliated programs, which drew support from those with particular interests.
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| − | === Theology and Change ===
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| − | Beachys have ascribed to the tenants of the [[Dordrecht Confession of Faith (Mennonite, 1632)|1632 Dordrecht Confession of Faith]] and would feel their core beliefs are adequately summarized in [[Kauffman, Daniel (1865-1944)|Daniel Kauffman’s]] <em>Doctrines of the Bible</em>. In addition, they believed in [[Nonresistance|nonresistance]], the [[Headcovering|women’s head covering]], the need for church membership, and the sinfulness of [[Divorce and Remarriage|remarriage following divorce]]. However, theological attention is given most heavily to manifest expressions of religiosity. Beachys are fundamentalist, in that they seek to justify practices based on Biblical texts. Therefore, the frequent goal of participants in religiously-focused conversation is to validate or invalidate the legitimacy of detailed symbols, such as [[Dress|dress]], [[Technology|technology]], possessions, [[Courtship Customs|courtship]] and marriage propriety, and [[Amusements and Entertainment|amusement]].
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| − | Several major themes were prevalent in religious discussion in the early 21st century. First, many of the specific, carried-over Amish practices did not have a specific defense from a Bible text, so it was common for Beachys to frame Bible teaching as principle, concepts that do not change, and practice, the outworking that can change. Second, the burden of proof rested more on the old practice than the new, whereas the burden was reverse among the Old Order. Third, Beachys believed that good teaching was needed to develop conviction, and that this was more powerful in guiding behavior and choices than rules and prohibitions, though not to the complete exclusion of the latter. Finally, Beachys called for "balance" as a way to dull the effect of a strict religious emphasis that caused dissonance in the community. These, and other minor themes, have facilitated a path of ever-lessening strictness and symbolic distinctiveness. Beachys have been ambivalent about this path, though, fearing eventual assimilation in a path similar to previous Amish Mennonite denominations, yet championing the changes as religious progress.
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| − | Several forces have slowed and restrained assimilation. Among these was the primacy of community life and the boundaries this erected against mainstream society. Members interacted in a dense social network where social ties overlapped in the work environment, private church school, the church service, kin, home life and visitation patterns, recreation, and community service/outreach programs. This dense network reinforced collective behavior and provided informal checks on members’ lives. A second force was the teaching of submission and obedience to the church. Insubordination was equivalent to sin and could serve as a catch-all charge against deviant members. Finally, the lifestyle had appeal for its members, who derived a level of satisfaction from it. Frequent shifts in meaningful symbols might unsettle this contentment, so rapid change was generally guarded against.
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| − | === Church Life and Structure ===
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| − | In 2012 Beachy congregations held services every Sunday morning, which included a cappella singing (often four part harmony), Sunday school, and a sermon. Members sat in silence before the service began; informal visiting after services was an important way to reinforce bonds among members. Most churches also had routine Sunday evening services and Wednesday evening prayer meetings. The Sunday midday meal was extensive and an opportunity to host guests or to be hosted. The youth group met once or twice a week for a scheduled activity. The youth consisted of singles 16 and older.
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| − | A full plural ministry included one [[Bishop|bishop]], one [[Deacon|deacon]], and one or more ministers per church. The ordained were chosen through the[[Lot| lot]]. Each church had a locally composed written statement of beliefs and practices by which members agreed to abide. Those desiring to join a church would be put on "proving," usually for six months. It was a time of adjustment for the church and the proving member to become acclimated to and familiar with one another.
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| − | Beachys believed that outreach and proselytizing were Biblical commands. They had several ways of meeting these commands. First, Beachy churches engaged in local outreach through community service projects, visitation with institutionalized populations at nursing homes and prisons, singing at hospitals, and distributing gospel literature. Second, Beachy churches might decide to send several families to a new location without a conservative Anabaptist presence. Finally, Beachys have developed various foreign mission programs in which a family committed several years to living at the mission base. The intention of these programs was not necessarily to convert people to their church but to be a Christian witness. Some seekers have attended and then joined the Beachy church, but retention rates were generally low.
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| − | === Culture ===
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| − | Families have been large by American standards. Couples typically have had between four and seven children. The peak age bracket for marriage has been around the early to mid 20s. Courtship periods were for around one year. Young men initiated the process by inquiring about courtship with the young lady, often with her father’s permission to seek courtship secured first. To begin courting was more serious in many respects than engagement, as most couples that started courting married. Weddings occured on Friday or Saturday. The service resembled a Sunday morning service, but might include special singing, mixed gender seating, coordinated dress colors and styles, and, of course, the vows. A reception followed. Attendance ranged from 350 to 500, which included many kin. Wedding ceremonies and receptions might have both traditional and stylish elements, to the extent the couple wished to express their affirmation of either intergenerational continuity or peer culture, respectively. Finally, while marriage was the expectation, there was a minority of adult women beyond youth age who remained single. There were few single middle-aged men.
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| − | In the early 21st century farming and construction/craft-related work were the primary occupations for men, with the former on the decline and the latter on the rise. Minor occupations included teacher/principal, missionary, publishing, retail store owner, and factory work. There were a few Beachys who held professional occupations, and these were diverse. Men were either self-employed or else worked for a conservative Anabaptist business. Adolescents turned a portion of their income over to their parents until they reached a certain age. Single women might be employed as teachers, receptionists, cashiers, house cleaners, nurses, waitresses, babysitters, or office jobs. They might also work at home or on the family farm. Married women with children did not work outside the home in formal occupations. Socioeconomic class differences were not evident among Beachys, who were generally financially secure if not well to do.
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| − | Primary and secondary education was provided through church- and patron-sponsored private schools. Teachers were hired from within the religious community. Women taught lower grades and men taught upper grades. Some schools offered eight grades while others offered high school. Several churches required or permitted homeschooling, but all churches prohibited public school attendance. The Beachy-sponsored Calvary Bible School (C.B.S.) offered twelve weeks of courses each winter at its campus in Arkansas. Young adults might also attend a similar Mennonite-sponsored Bible school, but neither C.B.S. nor the other Bible schools were similar in curriculum to colleges. A handful of Beachys pursued post-secondary degrees, but the field was commonly service-oriented, like health or education.
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| − | Because of the intimate social networks in which Beachys lived, several hobbies dominated Beachys’ interest. For young people, volleyball and softball have been the sports of choice; these games accommodated large groups and varying abilities. Saturday day-long tournaments—usually in major Anabaptist settlements—attracted the players who were looking for something more intense than church youth group games. A cappella choirs also commanded the interest of many, mostly young adults but also the middle aged. Church choirs might practice for several months before giving a handful of programs, while special touring choirs provided a slant towards professionalism for the devote hobbyist. These emerged out of networks of friends or a formal program like Bible school. Boys and men enjoyed hunting and fishing, and like sports and choir, was pursued as a form of recreation to varying intensities. Electronic media like the Internet and DVD viewing was a hobby confined to churches that made accommodations for such technology. In addition to the above, women enjoyed walking, gardening, or cooking as a hobby.
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| − | === 2014 Update ===
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| − | Beachy Amish Mennonite ministers adopted the group's first statement of faith at their national meetings on 9-11 April 2014.
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| − | === Congregations ===
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| − | In 2010 there were 153 Beachy Amish congregations throughout the world with a total membership of 8,986.
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| − | <div align="center">
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| − | {| border="1"
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| − | |-
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| − | !Congregation
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| − | !City
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| − | !State/Province/Country
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| − | !Members
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| − | !Founded
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| − | |-
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| − | |Antrim Mennonite Church
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| − | |Freeport
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| − | |Ohio
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| − | |120
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| − | |1969
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| − | |-
| |
| − | |Arlington Amish Mennonite Church
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| − | |Arlington
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| − | |Kansas
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| − | |60
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| − | |1997
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| − | |-
| |
| − | |[[Believer's Fellowship Church (Hudson, Ontario, Canada)|Believers Fellowship Hudson]]
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| − | |Hudson
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| − | |Ontario, Canada
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| − | |4
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| − | |1964
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| − | |-
| |
| − | |Believers Fellowship Kenora
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| − | |Keewatin
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| − | |Ontario, Canada
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| − | |8
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| − | |1990
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| − | |-
| |
| − | |[[Believer's Fellowship (Red Lake, Ontario, Canada)|Believers Fellowship Red Lake]]
| |
| − | |Red Lake
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| − | |Ontario, Canada
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| − | |8
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| − | |1956
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| − | |-
| |
| − | |[[Believer's Fellowship (Sioux Lookout, Ontario, Canada)|Believers Fellowship Sioux Lookout]]
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| − | |Sioux Lookout
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| − | |Ontario, Canada
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| − | |16
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| − | |1971
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| − | |-
| |
| − | |Believers Fellowship Sioux Narrows
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| − | |Sioux Narrows
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| − | |Ontario, Canada
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| − | |9
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| − | |1981
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| − | |-
| |
| − | |Belize City Christian Fellowship
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| − | |Belize City
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| − | |Belize
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| − | |15
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| − | |1982
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| − | |-
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| − | |Belvidere Christian Fellowship
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| − | |Belvidere
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| − | |Tennessee
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| − | |65
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| − | |1987
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| − | |-
| |
| − | |Berea Fellowship
| |
| − | |Nappanee
| |
| − | |Indiana
| |
| − | |83
| |
| − | |1964
| |
| − | |-
| |
| − | |Berezyanka Evangelical Mennonite Church
| |
| − | |Berezyanka
| |
| − | |Ukraine
| |
| − | |26
| |
| − | |2006
| |
| − | |-
| |
| − | |Bethany Fellowship Church
| |
| − | |Kokomo
| |
| − | |Indiana
| |
| − | |83
| |
| − | |1964
| |
| − | |-
| |
| − | |Bethel Christian Fellowship
| |
| − | |Morgantown
| |
| − | |Pennsylvania
| |
| − | |100
| |
| − | |2000
| |
| − | |-
| |
| − | |Bethel Fellowship
| |
| − | |Berlin
| |
| − | |Ohio
| |
| − | |190
| |
| − | |1958
| |
| − | |-
| |
| − | |Bethesda Fellowship
| |
| − | |Plain City
| |
| − | |Ohio
| |
| − | |58
| |
| − | |1960
| |
| − | |-
| |
| − | |Calvary Chapel
| |
| − | |Louisville
| |
| − | |Ohio
| |
| − | |27
| |
| − | |2006
| |
| − | |-
| |
| − | |[[Calvary Christian Fellowship (Paris, Tennessee, USA)|Calvary Christian Fellowship]]
| |
| − | |Cottage Grove
| |
| − | |Tennessee
| |
| − | |42
| |
| − | |1992
| |
| − | |-
| |
| − | |Calvary Fellowship
| |
| − | |Blackville
| |
| − | |South Carolina
| |
| − | |36
| |
| − | |1968
| |
| − | |-
| |
| − | |[[Canaan Fellowship Mennonite Church (Plain City, Ohio, USA)|Canaan Fellowship Mennonite Church]]
| |
| − | |Plain City
| |
| − | |Ohio
| |
| − | |106
| |
| − | |1938
| |
| − | |-
| |
| − | |Carrier Mills Amish Mennonite Church
| |
| − | |Carrier Mills
| |
| − | |Illinois
| |
| − | |63
| |
| − | |1991
| |
| − | |-
| |
| − | |Casey Amish Church
| |
| − | |Liberty
| |
| − | |Kentucky
| |
| − | |53
| |
| − | |1974
| |
| − | |-
| |
| − | |Cayo Christian Fellowship
| |
| − | |Esperanza Village
| |
| − | |Belize
| |
| − | |38
| |
| − | |1970
| |
| − | |-
| |
| − | |Cedar Crest Amish Mennonite Church
| |
| − | |Hutchinson
| |
| − | |Kansas
| |
| − | |145
| |
| − | |1978
| |
| − | |-
| |
| − | |Center Amish Mennonite Church
| |
| − | |Hutchinson
| |
| − | |Kansas
| |
| − | |169
| |
| − | |1958
| |
| − | |-
| |
| − | |Chernovtsi Evangelical Mennonite Church
| |
| − | |Chernovtsi
| |
| − | |Ukraine
| |
| − | |18
| |
| − | |2006
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Ahero
| |
| − | |Kisumu
| |
| − | |Kenya
| |
| − | |57
| |
| − | |1995
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Engashura
| |
| − | |Nakuru
| |
| − | |Kenya
| |
| − | |39
| |
| − | |2001
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Kajulu
| |
| − | |Kisumu
| |
| − | |Kenya
| |
| − | |60
| |
| − | |2003
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Kaptembwa
| |
| − | |Nakuru
| |
| − | |Kenya
| |
| − | |33
| |
| − | |2005
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Kasongo
| |
| − | |Kisumu
| |
| − | |Kenya
| |
| − | |64
| |
| − | |1995
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Lela
| |
| − | |Kisumu
| |
| − | |Kenya
| |
| − | |22
| |
| − | |2009
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Nakuru
| |
| − | |Nakuru
| |
| − | |Kenya
| |
| − | |64
| |
| − | |1992
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Nyagondo
| |
| − | |Kisumu
| |
| − | |Kenya
| |
| − | |24
| |
| − | |2008
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Nyakoko
| |
| − | |Kisumu
| |
| − | |Kenya
| |
| − | |59
| |
| − | |2007
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Oroba
| |
| − | |Kisumu
| |
| − | |Kenya
| |
| − | |88
| |
| − | |1995
| |
| − | |-
| |
| − | |Christian Believers Fellowship - Rabuor
| |
| − | |Kisumu
| |
| − | |Kenya
| |
| − | |62
| |
| − | |1994
| |
| − | |-
| |
| − | |Christian Fellowship
| |
| − | |Minerva
| |
| − | |Ohio
| |
| − | |50
| |
| − | |1958
| |
| − | |-
| |
| − | |Christian Mission Fellowship
| |
| − | |Berne
| |
| − | |Indiana
| |
| − | |29
| |
| − | |1975
| |
| − | |-
| |
| − | |Christian Mission Fellowship
| |
| − | |Berne
| |
| − | |Indiana
| |
| − | |29
| |
| − | |1975
| |
| − | |-
| |
| − | |Claremont Amish Mennonite Church
| |
| − | |Olney
| |
| − | |Illinois
| |
| − | |44
| |
| − | |2004
| |
| − | |-
| |
| − | |Clay Street Amish Mennonite
| |
| − | |Bourbon
| |
| − | |Indiana
| |
| − | |60
| |
| − | |1988
| |
| − | |-
| |
| − | |[[Clearview Fellowship (Montezuma, Georgia, USA)|Clearview Fellowship]]
| |
| − | |Montezuma
| |
| − | |Georgia
| |
| − | |100
| |
| − | |1989
| |
| − | |-
| |
| − | |Cold Springs Mennonite Church
| |
| − | |Abbeville
| |
| − | |South Carolina
| |
| − | |125
| |
| − | |1969
| |
| − | |-
| |
| − | |Cornerstone Mennonite church
| |
| − | |Harrison
| |
| − | |Arkansas
| |
| − | |41
| |
| − | |2002
| |
| − | |-
| |
| − | |Cornerstone Mennonite Church
| |
| − | |Oswego
| |
| − | |Kansas
| |
| − | |21
| |
| − | |2003
| |
| − | |-
| |
| − | |Cornerstone Mennonite Church
| |
| − | |Eldersville
| |
| − | |Pennsylvania
| |
| − | |39
| |
| − | |2000
| |
| − | |-
| |
| − | |Cross Hill Mennonite Church
| |
| − | |Cross Hill
| |
| − | |South Carolina
| |
| − | |35
| |
| − | |1994
| |
| − | |-
| |
| − | |Crystal Valley Mennonite Church
| |
| − | |Dundee
| |
| − | |New York
| |
| − | |43
| |
| − | |1975
| |
| − | |-
| |
| − | |Dayspring Christian Fellowship
| |
| − | |Taylorsville
| |
| − | |North Carolina
| |
| − | |32
| |
| − | |2006
| |
| − | |-
| |
| − | |Deer Creek A.M. Church
| |
| − | |Sebree
| |
| − | |Kentucky
| |
| − | |60
| |
| − | |1997
| |
| − | |-
| |
| − | |Dunmore East Christian Fellowship
| |
| − | |Dunmore East
| |
| − | |Ireland
| |
| − | |24
| |
| − | |1992
| |
| − | |-
| |
| − | |Ebenezer Amish Mennonite Brotherhood
| |
| − | |McConnelsville
| |
| − | |Ohio
| |
| − | |75
| |
| − | |1972
| |
| − | |-
| |
| − | |El Tigre Christian Brotherhood
| |
| − | |Bocay
| |
| − | |Nicaragua
| |
| − | |8
| |
| − | |2004
| |
| − | |-
| |
| − | |Emmanuel Mennonite Church
| |
| − | |Hartselle
| |
| − | |Alabama
| |
| − | |58
| |
| − | |1994
| |
| − | |-
| |
| − | |Emmanuel Mennonite Fellowship
| |
| − | |Amanda
| |
| − | |Ohio
| |
| − | |28
| |
| − | |1990
| |
| − | |-
| |
| − | |[[Fair Haven Amish Mennonite Church (Goshen, Indiana, USA)|Fair Haven Amish Mennonite Church]]
| |
| − | |Goshen
| |
| − | |Indiana
| |
| − | |123
| |
| − | |1947
| |
| − | |-
| |
| − | |Fairhaven Amish Mennonite Church
| |
| − | |Milverton
| |
| − | |Ontario, Canada
| |
| − | |150
| |
| − | |1974
| |
| − | |-
| |
| − | |Faith and Light Christian Fellowship
| |
| − | |Leesburg
| |
| − | |Ohio
| |
| − | |36
| |
| − | |2002
| |
| − | |-
| |
| − | |Faith Christian Fellowship
| |
| − | |Catlett
| |
| − | |Virginia
| |
| − | |53
| |
| − | |1977
| |
| − | |-
| |
| − | |Faith Mission Fellowship
| |
| − | |Free Union
| |
| − | |Virginia
| |
| − | |102
| |
| − | |1977
| |
| − | |-
| |
| − | |Farmville Christian Fellowship
| |
| − | |Farmville
| |
| − | |Virginia
| |
| − | |27
| |
| − | |1971
| |
| − | |-
| |
| − | |Fellowship Haven
| |
| − | |Woodburn
| |
| − | |Indiana
| |
| − | |45
| |
| − | |1976
| |
| − | |-
| |
| − | |Franklin Amish Mennonite Church
| |
| − | |Franklin
| |
| − | |Kentucky
| |
| − | |69
| |
| − | |1966
| |
| − | |-
| |
| − | |Fredonia Mennonite Church
| |
| − | |Fredonia
| |
| − | |Kentucky
| |
| − | |22
| |
| − | |2009
| |
| − | |-
| |
| − | |Gospel Light Mennonite Church
| |
| − | |Gordonsville
| |
| − | |Virginia
| |
| − | |32
| |
| − | |1995
| |
| − | |-
| |
| − | |Grace Mennonite Fellowship
| |
| − | |Bastrop
| |
| − | |Texas
| |
| − | |33
| |
| − | |1997
| |
| − | |-
| |
| − | |Harmony Christian Fellowship
| |
| − | |Millington
| |
| − | |Maryland
| |
| − | |45
| |
| − | |1995
| |
| − | |-
| |
| − | |Haven Fellowship
| |
| − | |Plain City
| |
| − | |Ohio
| |
| − | |145
| |
| − | |1969
| |
| − | |-
| |
| − | |Hebron Christian Fellowship
| |
| − | |Lagrange
| |
| − | |Indiana
| |
| − | |39
| |
| − | |1962
| |
| − | |-
| |
| − | |Hermandad Cristiana de Bijagua
| |
| − | |Upala
| |
| − | |Alajuela, Costa Rica
| |
| − | |21
| |
| − | |1993
| |
| − | |-
| |
| − | |Hermandad Cristiana de Jinotega
| |
| − | |Jinotega
| |
| − | |Nicaragua
| |
| − | |18
| |
| − | |2000
| |
| − | |-
| |
| − | |Hermandad Cristiana de Marsella
| |
| − | |San Carlos
| |
| − | |Alajuela, Costa Rica
| |
| − | |27
| |
| − | |1990
| |
| − | |-
| |
| − | |Hicksville Christian Fellowship
| |
| − | |Hicksville
| |
| − | |Ohio
| |
| − | |41
| |
| − | |1996
| |
| − | |-
| |
| − | |Igesia Cristiana Fuente de Vida
| |
| − | |Texistepeque
| |
| − | |Santa Ana, El Salvador
| |
| − | |15
| |
| − | |1968
| |
| − | |-
| |
| − | |Iglesia Cristiana Lirio de los Valles
| |
| − | |San Salvador
| |
| − | |El Salvador
| |
| − | |32
| |
| − | |1984
| |
| − | |-
| |
| − | |Iglesia Cristiana Menonita de las Delicias
| |
| − | |Las Delicias
| |
| − | |El Salvador
| |
| − | |6
| |
| − | |
| |
| − | |-
| |
| − | |Iglesia Cristiana Menonita Rios de Agua
| |
| − | |Santa Ana
| |
| − | |El Salvador
| |
| − | |12
| |
| − | |1993
| |
| − | |-
| |
| − | |Iglesia de Cristo Mision Menonita
| |
| − | |El Cerron
| |
| − | |El Salvador
| |
| − | |23
| |
| − | |1981
| |
| − | |-
| |
| − | |Iglesia Evangelica Menonita Candelaria
| |
| − | |Candelaria de la Frontera
| |
| − | |El Salvador
| |
| − | |13
| |
| − | |1977
| |
| − | |-
| |
| − | |Iglesia Evangelica Menonita Jesus el Buen Pastor
| |
| − | |El Paste
| |
| − | |El Salvador
| |
| − | |9
| |
| − | |1992
| |
| − | |-
| |
| − | |Iglesia Evangelica Menonita Monte Sinai
| |
| − | |Aguilares
| |
| − | |San Salvador, El Salvador
| |
| − | |21
| |
| − | |1971
| |
| − | |-
| |
| − | |Iglesia Evangelica Menonita Zacamil/El Manune
| |
| − | |Canton Zacamil
| |
| − | |Santa Ana, El Salvador
| |
| − | |37
| |
| − | |1969
| |
| − | |-
| |
| − | |Iglesia La Mizpa
| |
| − | |Santa Isabel de Rio Cuarto
| |
| − | |Alajuela, Costa Rica
| |
| − | |36
| |
| − | |1977
| |
| − | |-
| |
| − | |Iglesia Luz y Esperanza
| |
| − | |Caaguazu
| |
| − | |Paraguay
| |
| − | |62
| |
| − | |1967
| |
| − | |-
| |
| − | |Iglesia Menonita de Chachagua
| |
| − | |Chachagua
| |
| − | |Alajuela, Costa Rica
| |
| − | |36
| |
| − | |1985
| |
| − | |-
| |
| − | |Iglesia Menonita de La Lucha
| |
| − | |Alajuela
| |
| − | |Costa Rica
| |
| − | |19
| |
| − | |1989
| |
| − | |-
| |
| − | |Iglesia Menonita de Pital
| |
| − | |Pital de San Carlos
| |
| − | |Costa Rica
| |
| − | |19
| |
| − | |1983
| |
| − | |-
| |
| − | |Iglesia Menonita de Puerto Viejo
| |
| − | |Puerto Viejo
| |
| − | |Costa Rica
| |
| − | |10
| |
| − | |1993
| |
| − | |-
| |
| − | |Iglesia Menonita La Estrella
| |
| − | |Grecia
| |
| − | |Alajuela, Costa Rica
| |
| − | |52
| |
| − | |1984
| |
| − | |-
| |
| − | |Iglesia Menonita La Merced
| |
| − | |Rio Cuarto de Grecia
| |
| − | |Alajuela, Costa Rica
| |
| − | |25
| |
| − | |1976
| |
| − | |-
| |
| − | |Iglesia Menonita Peniel
| |
| − | |El Paisnal
| |
| − | |Las Garcitas, El Salvador
| |
| − | |8
| |
| − | |1993
| |
| − | |-
| |
| − | |Isabella Harmony Christian Fellowship
| |
| − | |Isabella Bank Village
| |
| − | |Belize
| |
| − | |22
| |
| − | |1970
| |
| − | |-
| |
| − | |Jicaral Christian Brotherhood
| |
| − | |Jicaral
| |
| − | |Nicaragua
| |
| − | |11
| |
| − | |1995
| |
| − | |-
| |
| − | |[[Kempsville Amish Mennonite Church (Kempsville, Virginia, USA)|Kempsville Amish Mennonite]]
| |
| − | |Virginia Beach
| |
| − | |Virginia
| |
| − | |55
| |
| − | |1940
| |
| − | |-
| |
| − | |Kiev Evangelical Mennonite Church
| |
| − | |Kiev
| |
| − | |Ukraine
| |
| − | |65
| |
| − | |1993
| |
| − | |-
| |
| − | |Kusuli Christian Brotherhood
| |
| − | |Kusuli
| |
| − | |Nicaragua
| |
| − | |27
| |
| − | |1995
| |
| − | |-
| |
| − | |La Belleza
| |
| − | |Sidepar
| |
| − | |Paraguay
| |
| − | |31
| |
| − | |2003
| |
| − | |-
| |
| − | |Leon Salem Mennonite Church
| |
| − | |Leon
| |
| − | |Iowa
| |
| − | |89
| |
| − | |1959
| |
| − | |-
| |
| − | |Light of Hope Christian Fellowship
| |
| − | |Wytheville
| |
| − | |Virginia
| |
| − | |55
| |
| − | |2001
| |
| − | |-
| |
| − | |Lighthouse Christian Fellowship
| |
| − | |Mooringsport
| |
| − | |Louisiana
| |
| − | |6
| |
| − | |2007
| |
| − | |-
| |
| − | |Lighthouse Mennonite Church
| |
| − | |Vanleer
| |
| − | |Tennessee
| |
| − | |28
| |
| − | |2008
| |
| − | |-
| |
| − | |Lighthouse of Faith Fellowship
| |
| − | |Huntsville
| |
| − | |Arkansas
| |
| − | |44
| |
| − | |2002
| |
| − | |-
| |
| − | |Little Flock Christian Fellowship
| |
| − | |Harrison
| |
| − | |Arkansas
| |
| − | |43
| |
| − | |2002
| |
| − | |-
| |
| − | |Living Waters Fellowship Church
| |
| − | |Sugarcreek
| |
| − | |Ohio
| |
| − | |41
| |
| − | |1991
| |
| − | |-
| |
| − | |Managua Christian Brotherhood
| |
| − | |Managua
| |
| − | |Nicaragua
| |
| − | |14
| |
| − | |2008
| |
| − | |-
| |
| − | |[[Maple Lawn Beachy Amish Mennonite Church (Nappanee, Indiana, USA)|Maple Lawn Amish Mennonite Church]]
| |
| − | |Nappanee
| |
| − | |Indiana
| |
| − | |34
| |
| − | |1940
| |
| − | |-
| |
| − | |Maranatha Fellowship
| |
| − | |Sugarcreek
| |
| − | |Ohio
| |
| − | |127
| |
| − | |1960
| |
| − | |-
| |
| − | |Melita Fellowship Church
| |
| − | |Utica
| |
| − | |Ohio
| |
| − | |81
| |
| − | |1977
| |
| − | |-
| |
| − | |Messiah Amish Mennonite
| |
| − | |Millersburg
| |
| − | |Ohio
| |
| − | |87
| |
| − | |1969
| |
| − | |-
| |
| − | |Mine Road Amish Mennonite Church
| |
| − | |Paradise
| |
| − | |Pennsylvania
| |
| − | |150
| |
| − | |1969
| |
| − | |-
| |
| − | |[[Montezuma Beachy Amish Mennonite Church (Montezuma, Georgia, USA)|Montezuma Amish Mennonite Church]]
| |
| − | |Montezuma
| |
| − | |Georgia
| |
| − | |185
| |
| − | |1953
| |
| − | |-
| |
| − | |Mount Olive Church
| |
| − | |Montgomery
| |
| − | |Indiana
| |
| − | |120
| |
| − | |1973
| |
| − | |-
| |
| − | |[[Mountain View Mennonite Church (Salisbury, Pennsylvania, USA)|Mountain View Mennonite Church]]
| |
| − | |Salisbury
| |
| − | |Pennsylvania
| |
| − | |192
| |
| − | |1927
| |
| − | |-
| |
| − | |Nathaniel Christian Church
| |
| − | |Suceava
| |
| − | |Romania
| |
| − | |46
| |
| − | |1996
| |
| − | |-
| |
| − | |Northern Light Christian Fellowship
| |
| − | |Woodville
| |
| − | |New York
| |
| − | |40
| |
| − | |1993
| |
| − | |-
| |
| − | |Oak Grove Church
| |
| − | |Aroda
| |
| − | |Virginia
| |
| − | |101
| |
| − | |1957
| |
| − | |-
| |
| − | |Pequea Amish Mennonite Church
| |
| − | |Narvon
| |
| − | |Pennsylvania
| |
| − | |97
| |
| − | |1962
| |
| − | |-
| |
| − | |Pilgrim Christian Fellowship
| |
| − | |Stuarts Draft
| |
| − | |Virginia
| |
| − | |128
| |
| − | |1968
| |
| − | |-
| |
| − | |Pilgrim Fellowship
| |
| − | |Hattieville
| |
| − | |Belize
| |
| − | |64
| |
| − | |1962
| |
| − | |-
| |
| − | |Pilgrim Fellowship Church
| |
| − | |Sturgis
| |
| − | |Michigan
| |
| − | |65
| |
| − | |1968
| |
| − | |-
| |
| − | |Pine Haven Amish Mennonite
| |
| − | |Warren
| |
| − | |Ontario, Canada
| |
| − | |20
| |
| − | |1989
| |
| − | |-
| |
| − | |Plainview Gospel Fellowship
| |
| − | |Guys Mills
| |
| − | |Pennsylvania
| |
| − | |73
| |
| − | |1979
| |
| − | |-
| |
| − | |Plainview Mennonite
| |
| − | |Auburn
| |
| − | |Kentucky
| |
| − | |40
| |
| − | |1978
| |
| − | |-
| |
| − | |Pleasant View
| |
| − | |Uniontown
| |
| − | |Ohio
| |
| − | |68
| |
| − | |1947
| |
| − | |-
| |
| − | |Pleasant View Amish Mennonite Church
| |
| − | |Holliday
| |
| − | |Missouri
| |
| − | |21
| |
| − | |1982
| |
| − | |-
| |
| − | |Pleasant View Amish Mennonite Church
| |
| − | |Belleville
| |
| − | |Pennsylvania
| |
| − | |142
| |
| − | |1985
| |
| − | |-
| |
| − | |Pleasant View Church
| |
| − | |Arcola
| |
| − | |Illinois
| |
| − | |66
| |
| − | |1958
| |
| − | |-
| |
| − | |Pleasant View Mennonite Church
| |
| − | |Zephyrhills
| |
| − | |Florida
| |
| − | |12
| |
| − | |1988
| |
| − | |-
| |
| − | |Providence Fellowship
| |
| − | |Auburn
| |
| − | |Kentucky
| |
| − | |95
| |
| − | |1986
| |
| − | |-
| |
| − | |Quebradon Fellowship
| |
| − | |Los Chiles
| |
| − | |Costa Rica
| |
| − | |11
| |
| − | |1989
| |
| − | |-
| |
| − | |Ridgeview Amish Mennonite Church
| |
| − | |Harlan
| |
| − | |Indiana
| |
| − | |15
| |
| − | |1940
| |
| − | |-
| |
| − | |Rosewood Fellowship
| |
| − | |Shipshewana
| |
| − | |Indiana
| |
| − | |95
| |
| − | |1997
| |
| − | |-
| |
| − | |Salem Amish Mennonite Fellowship
| |
| − | |Newcomerstown
| |
| − | |Ohio
| |
| − | |63
| |
| − | |1979
| |
| − | |-
| |
| − | |Scotland Lighthouse Church
| |
| − | |Scotland Halfmoon Village
| |
| − | |Belize
| |
| − | |16
| |
| − | |1982
| |
| − | |-
| |
| − | |Shade Mountain Christian Fellowship
| |
| − | |Mifflin
| |
| − | |Pennsylvania
| |
| − | |103
| |
| − | |1988
| |
| − | |-
| |
| − | |[[Shady Grove Christian Fellowship (Mifflinburg, Pennsylvania, USA)|Shady Grove Christian Fellowship]]
| |
| − | |Mifflinburg
| |
| − | |Pennsylvania
| |
| − | |80
| |
| − | |1965
| |
| − | |-
| |
| − | |Shady Lawn Mennonite Church
| |
| − | |Mountain View
| |
| − | |Arkansas
| |
| − | |57
| |
| − | |1960
| |
| − | |-
| |
| − | |[[Sharon Bethel Amish Mennonite Church (Kalona, Iowa, USA)|Sharon Bethel Amish Mennonite Church]]
| |
| − | |Kalona
| |
| − | |Iowa
| |
| − | |131
| |
| − | |1946
| |
| − | |-
| |
| − | |Shekinah Christian Fellowship
| |
| − | |Middleburg
| |
| − | |Pennsylvania
| |
| − | |86
| |
| − | |1991
| |
| − | |-
| |
| − | |Siloam Springs Amish Mennonite Church
| |
| − | |Clayton
| |
| − | |Illinois
| |
| − | |94
| |
| − | |1992
| |
| − | |-
| |
| − | |Silver Lake Mennonite Church
| |
| − | |Perry
| |
| − | |New York
| |
| − | |41
| |
| − | |1994
| |
| − | |-
| |
| − | |Slanesville Community Mennonite Church
| |
| − | |Slanesville
| |
| − | |West Virginia
| |
| − | |34
| |
| − | |2000
| |
| − | |-
| |
| − | |Still Waters Mennonite Church
| |
| − | |Georgetown
| |
| − | |Ohio
| |
| − | |63
| |
| − | |2004
| |
| − | |-
| |
| − | |Sunnyside Fellowship
| |
| − | |Sarasota
| |
| − | |Florida
| |
| − | |100
| |
| − | |1970
| |
| − | |-
| |
| − | |Trinity Christian Fellowship
| |
| − | |Sullivan
| |
| − | |Illinois
| |
| − | |120
| |
| − | |1981
| |
| − | |-
| |
| − | |Valley View Amish Mennonite Church
| |
| − | |Belleville
| |
| − | |Pennsylvania
| |
| − | |165
| |
| − | |1954
| |
| − | |-
| |
| − | |Waslala Christian Brotherhood
| |
| − | |Waslala
| |
| − | |Nicaragua
| |
| − | |29
| |
| − | |1995
| |
| − | |-
| |
| − | |[[Weavertown Amish Church (Lancaster County, Pennsylvania, USA)|Weavertown Amish Mennonite Church]]
| |
| − | |Ronks
| |
| − | |Pennsylvania
| |
| − | |280
| |
| − | |1909
| |
| − | |-
| |
| − | |Whiteville Mennonite Church
| |
| − | |Whiteville
| |
| − | |Tennessee
| |
| − | |73
| |
| − | |1977
| |
| − | |-
| |
| − | |Woodlawn Amish Mennonite Church
| |
| − | |Goshen
| |
| − | |Indiana
| |
| − | |155
| |
| − | |1959
| |
| − | |-
| |
| − | |Zion Amish Mennonite Church
| |
| − | |Thomas
| |
| − | |Oklahoma
| |
| − | |38
| |
| − | |1956
| |
| − | |-
| |
| − | |Zion Christian Fellowship
| |
| − | |Middlefield
| |
| − | |Ohio
| |
| − | |67
| |
| − | |1964
| |
| − | |-
| |
| − | |Zion Mennonite Church
| |
| − | |Double Head Cabbage
| |
| − | |Belize
| |
| − | |9
| |
| − | |1967
| |
| − | |-
| |
| − | |'''Total'''
| |
| − | |
| |
| − | |
| |
| − | |'''8,986'''
| |
| − | |
| |
| − | |}
| |
| − | </div>
| |
| | | | |
| | + | Stanley Green of the Mennonite Mission Network said, "Alan was distinguished by a deep and abiding passion for God’s mission that was marked by a sincere thoughtfulness, a profound ecumenicity of spirit, and a gentle and kindly hospitality in his engagement with others." |
| | = Bibliography = | | = Bibliography = |
| − | === General ===
| + | “Alan Fetter Kreider.” SAGA (Swiss Anabaptist Genealogical Association) Genealogical Website. Web. 23 September 2017. http://www.saga-omii.org/TNG10/getperson.php?personID=I10872&tree=johns. |
| − | <em>Amish Mennonite Directory</em>. [Various editions since 1993.] Edited by Devon Miller. Millersburg, OH: Abana Books.
| |
| − | | |
| − | Anderson, Cory. "Retracing the blurred boundaries of the twentieth-century 'Amish Mennonite' identity." ''Mennonite Quarterly Review'' 85 (2011): 361-412.
| |
| − | | |
| − | Anderson, Cory. "Congregation or conference? The development of Beachy Amish polity and identity." <em>Mennonite Historical Bulletin</em> 72 (January 2011):12-15.
| |
| − | | |
| − | Beachy, Alvin J. "The Rise and Development of the Beachy Amish." ''Mennonite Quarterly Review'' 29 (1955): 118-140.
| |
| − | | |
| − | Huber, Tim. "Beachy Amish Define Beliefs: Ministers Approve First Statement of Faith at National Meeting." ''Mennonite World Review'' 92, no. 9 (28 April 2014): 1-2.
| |
| − | | |
| − | <em>Mennonite Church Directory 2010</em>. Harrisonburg, VA: Christian Light Publications, Inc., 2010: 35-48.
| |
| − | | |
| − | Nolt, Steve M. "The Amish 'mission movement' and the reformulation of Amish identity in the twentieth century." <em>Mennonite Quarterly Review </em>75 (2001):7-36.
| |
| − | | |
| − | Yoder, Elmer S. <em>The Beachy Amish Mennonite Fellowship Churches.</em> Hartville, Ohio: Diakonia Ministries, 1987.
| |
| − | <h3>Topic- or Settlement-Specific Sources</h3>
| |
| − | <em>Bringing in the Sheaves: The First 50 Years of Amish Mennonite Aid,</em> edited by H. Petersheim. Free Union, VA: Amish Mennonite Aid, 2005.
| |
| − | | |
| − | Camden, Laura L., and Susan Gaetz Duarte. <em>Mennonites in Texas: The Quiet in the Land</em>. College Station: Texas A&M University Press, 2006.
| |
| − | | |
| − | <em>The Children of Moses: The Descendents of Moses and Lucy Miller, Beachy,</em> edited by M. E. Yoder and P. Wiley. Grantsville, MD: Henry and Mary Yoder, 1997.
| |
| − | | |
| − | Lapp, Aaron. <em>Weavertown Church History: Memoirs of an Amish Mennonite Church</em>. Kinzers, PA: Aaron Lapp Jr., 2003.
| |
| − | | |
| − | Matthews, Samuel Eakes. <em>The Development of Missional Vision in a Midwestern Amish Mennonite Congregation.</em> School of Theology, Fuller Theological Seminary, Pasadena, CA, 2001.
| |
| | | | |
| − | <em>Oak Grove Mennonite Church: 1957-2007, 50th Anniversary</em>, edited by J. L. Miller, E. N. Schrock and D. M. R. Kipps. Aroda, VA: Oak Grove Mennonite, 2007.
| + | Bergstresser, Annette Brill. “AMBS professor emeritus remembered for joy, hospitality and winsome faith.” Anabaptist Mennonite Biblical Seminary. 10 May 2017. Web. 23 September 2017. https://www.ambs.edu/news-events/news/1076076/ambs-professor-emeritus-remembered-for-joy-hospitality-and-winsome-faith. |
| | | | |
| − | Schwieder, Dorothy, and Elmer Schwieder. "The Beachy Amish in Iowa: a case study." ''Mennonite Quarterly Review'' 51 (1977):41-51.
| + | Hochstetler, Kelsey Shue. “Kreider’s fire for Anabaptism lives on.” ''TheMennonite''. 15 May 2017. Web. 16 May 2017. https://themennonite.org/daily-news/kreider-drew-many-anabaptism-uk-beyond/. |
| | | | |
| − | Van Kampen, Marianne. <em>Beachy Amish Mennonites- Organizing Mission Work in Belize. In Between Horse & Buggy and Four-Wheel Drive: Change and Diversity among Mennonite Settlements in Belize, Central America</em>. Amsterdam: VU University Press, 2009.
| + | Kreider, Andrew and David Nussbaum. “Alan and Eleanor Kreider: a biography.” In ''Forming Christian Habits in Post-Christendom: The Legacy of Alan and Eleanor Kreider'', edited by James R. Krabill and Stuart Murray. Harrisonburg, Va.: Herald Press. 2011: 3-16. |
| | | | |
| − | Yoder, Elmer S. <em>The Amish Mennonites of Macon County, Georgia</em>. Hartville, OH: Diakonia Ministries, 1980.
| + | “Mennoscope.” ''Gospel Herald'' 68, no. 13 (1 April 1975): 256. |
| | | | |
| − | = Additional Information =
| + | Wikipedia contributors. "Alan Kreider." Wikipedia, The Free Encyclopedia. 20 July 2017. Web. 23 September 2017. https://en.wikipedia.org/wiki/Alan_Kreider. |
| − | === Websites === | + | =Books written or edited by Alan and Eleanor Kreider= |
| − | Unofficial [http://www.beachyam.org/ Beachy Amish website]
| + | Kreider, Alan. ''English Chantries: The Road to Dissolution''. Cambridge, Mass.: Harvard University Press, 1979; reprinted Eugene, Oregon: Wipf & Stock, 2012. |
| | | | |
| − | === Original Article from Mennonite Encyclopedia, v. 1 ===
| + | Hornus, Jean-Michel. ''It is not Lawful for me to Fight: Early Christian Attitudes towards War, Violence and the State'', rev. ed. Translated by Alan Kreider and Oliver Coburn. Scottdale, Pa.: Herald Press, 1980. |
| − | <strong>Vol. 1, p. 254 by Alvin J. Beachy</strong>
| |
| | | | |
| − | The Beachy Amish churches received their name from [[Beachy, Moses M. (1874-1946)|Moses M. Beachy]] of [[Mountain View Mennonite Church (Salisbury, Pennsylvania, USA)|Salisbury]], [[Pennsylvania (USA)|Pennsylvania]], who was a bishop of the [[Old Order Amish|Old Order Amish]] settlement known as the [[Casselman River Conservative Amish Mennonite Congregation (Maryland/Pennsylvania, USA)|Casselman River district]] from 1916 until his death in 1946. The Beachy Amish churches had their origin in his refusal to pronounce the [[Ban|ban]] and [[Avoidance (1953)|avoidance]] upon all who left his congregation to unite with the [[Conservative Mennonite Conference|Conservative Amish Mennonite]] congregation near Grantsville, [[Maryland (USA)|Maryland]]. Disagreement began as early as 1923, but by 1927 such matters as [[Sunday School|Sunday school]] and the use of electricity and automobiles had also become issues. In June 1927 the conservative element of Beachy’s congregation withdrew in order to maintain full fellowship with other Old Order Amish congregations.
| + | Kreider, Alan. ''Journey Towards Holiness: a Way of Living for God's People''. Basingstoke: Marshall Pickering, 1986; Scottdale, Pa.: Herald Press, 1987. |
| | | | |
| − | The Beachy Amish differed from the Old Order Amish in that they allowed the use of electrical conveniences, tractors, automobiles, and meetinghouses. They also instituted Sunday school on alternate Sundays and in a few instances had Sunday evening services. In the 1950s they retained the use of the German language in their worship, except at funerals, the practice of unison singing, and most of the traditional Amish garb.
| + | Kreider, Eleanor. ''Enter His Gates: Fitting Worship Together''. Basingstoke, England: Marshall Pickering, 1989; Scottdale, Pa.: Herald Press, 1990. |
| | | | |
| − | There were in 1951, 12 Beachy Amish congregations located as follows: three in Pennsylvania, one near Salisbury in Somerset County, one near Bird-in-Hand in [[Lancaster County (Pennsylvania, USA)|Lancaster County]], and one near Hadley in Mercer County; three in Ohio, one near Plain City in Madison County, one at [[Bunker Hill Amish Mennonite Church (Holmesville, Ohio, USA)|Bunker Hill]] near Berlin in Holmes County, and one near North Canton in Stark County; four in Indiana, one in Montgomery County, one in Howard and Miami counties near Amboy, and two in Elkhart County, one near [[Nappanee (Indiana, USA)|Nappanee]] and one several miles east of [[Goshen (Indiana, USA)|Goshen]]; and two others, one congregation near Norfolk, Virginia, and one near [[Kalona (Iowa, USA)|Kalona]], Iowa.
| + | Kreider, Alan. ''Worship and Evangelism in Pre-Christendom''. Cambridge: Grove Books, 1995. |
| | | | |
| − | Actually the Beachy Amish were a widespread schism among the Old Order Amish, which in the 1950s was still spreading, and which was called by different names after the leaders in various regions. In [[Indiana (USA)|Indiana]], for instance, they are called the [[Maple Lawn Amish Mennonite Church (Nappanee, Indiana, USA)|Burkholder Amish]] after the leader of the Nappanee group. In practice they are between the Old Order Amish and the Conservative Amish, but had no organized conference. In 1953 the group had over 2,000 baptized members.
| + | Kreider, Eleanor. ''Communion shapes Character''. Scottdale, Pa.: Herald Press, 1997. Republished in England as Given for you: a fresh look at communion.Leicester: Inter-Varsity Press, 1998. |
| | | | |
| − | === Original Article from Mennonite Encyclopedia, v. 5 ===
| + | Kreider, Alan, and Jane Shaw, eds. ''Culture and the Nonconformist tradition''. (Cardiff: University of Wales Press, 1999. |
| − | <strong>Vol. 5, pp. 60-61 by Elmer S. Yoder</strong>
| |
| | | | |
| − | The Beachy Amish Mennonite Fellowship was composed in 1989 of about 140 congregations located in 23 states and six countries in the Americas. Its name is taken from that of Bishop [[Beachy, Moses M. (1874-1946)|Moses M. Beachy]] (1874-1946) of Salisbury, Pennsylvania (Somerset County). Beachy served as the Old Order Amish bishop from 1916 until 1927, and maintained a moderate position on the application of the <em>Meidung</em> ([[Avoidance (1953)|avoidance]]), especially in regard to those transferring to the neighboring Conservative (Amish) Mennonite congregation, which had been Old Order Amish until 1895. About one-half of the congregation, which favored application of the <em>Streng-Meidung</em> (strict banning), withdrew from Beachy's bishop district in June 1927. Also in the mid-1920s, [[Stoltzfus, John A. (1870-1957)|Bishop John A. Stoltzfus]] of [[Lancaster County (Pennsylvania, USA)|Lancaster County]], [[Pennsylvania (USA)|Pennsylvania]], was leading what came to be known as the [[Weavertown Amish Church (Lancaster County, Pennsylvania, USA)|Weavertown Amish Mennonite Church]]. The roots of this congregation grew out of disagreements over the use of the <em>Streng-Meidung</em> as applied to Moses Hartz, Sr., in the 1890s. These two congregations were the leaders of the emerging Beachy Amish Fellowship for nearly three decades.
| + | --. ''The Change of Conversion and the Origin of Christendom''. Harrisburg, Pa.: Trinity Press International, 1999; reprinted Eugene, Ore.: Wipf & Stock, 2007. |
| | | | |
| − | Growth prior to 1947 was slow, but the tempo increased during the 1950s. By 1959 the three-decade period of consolidation was completed with the inclusion of several key congregations, including [[Oak Grove Beachy Amish Church (Centreville, Michigan, USA)|Oak Grove]] of [[Virginia (USA)|Virginia]], Woodlawn of Indiana, Center in [[Kansas (USA)|Kansas]], and Bethel in [[Ohio (USA)|Ohio]]. These were pivotal and influential congregations within the fellowship in regard to missions, language, and spiritual vitality and expression. By 1959 the 27 congregations were located in 11 states and Ontario and included a membership of 2,446. Growth of these churches during the second 30-year period has been far greater than the first 20 years. Membership in 1997 stood at 8,400, and in 2007 at 9,600.
| + | --, and Eleanor Kreider. ''Becoming a Peace Church''. London: New Ground published in association with HHSC Christian Press, 2000; published in Korean translation, 2003. |
| | | | |
| − | The Beachy Amish were influenced by the spiritual awakening in the larger Mennonite Church that followed World War II as it filtered into Beachy and Old Order Amish circles. Out of this awakening developed the Amish Mission Interests Committee (MIC). Russell Maniaci, a former Roman Catholic of Detroit, had initiated several national meetings of Amish in the interest of missions. The emerging Mission Interests Committee came under the control of the Beachy Amish by 1959. The committee has concentrated on projects within the [[United States of America|United States]] and [[Ontario (Canada)|Ontario]]. These included Indian schools and missions in Ontario, and supervision of [[Hillcrest Home (Harrison, Arkansas, USA)|Hillcrest Home]] in [[Arkansas (USA)|Arkansas]], Faith Mission Home in [[Virginia (USA)|Virginia]], and Fellowship Haven in Washington, D.C. The latter two are joint projects with Amish Mennonite Aid.
| + | --, and Stuart Murray, eds. ''Coming Home: Stories of Anabaptists in Britain and Ireland''. Waterloo, Ont.: Pandora Press, 2000. |
| | | | |
| − | [[Amish Mennonite Aid|Amish Mennonite Aid]] (AMA) resulted from interest in relief work, especially to refugees in [[Berlin (Germany)|West Berlin]]. Minister Joseph Roth had served in Europe under [[Mennonite Central Committee (International)|Mennonite Central Committee]] and the [[Conservative Mennonite Board of Missions and Charities|Conservative Mennonite Board of Missions]]. Roth urged the formation of an organization by which Beachy Amish young people could serve under Beachy Amish supervision. Bishops John A. Stoltzfus and Eli D. Tice were instrumental in calling the historic meeting in 1955 at the [[Weavertown Amish Church (Lancaster County, Pennsylvania, USA)|Weavertown Amish Mennonite church]], during which AMA was organized. Jacob J. Hershberger was the first secretary-treasurer, Norman Beachy was chairman, and Elam Kauffman was the board's third member.
| + | --, and Donald A. Hay, eds. ''Christianity and the Culture of Economics''. Cardiff: University of Wales Press, 2001. |
| | | | |
| − | Simon Schrock, who succeeded Roth, led in the dedication of [[Friedensheim (Berlin, Germany) |Friedensheim]], a refugee center in [[Berlin (Germany)|Berlin]]. Lewis Overholt was the first minister ordained (1963) by the Amish for work on a foreign field, which was Friedensheim. The Berlin Wall (1961) sealed off the flight of refugees and changed the emphasis from relief to [[Church Planting|church planting]]. The Fellowship at Friedensheim became autonomous in 1977, thus closing AMA work in Berlin.
| + | --, ed. and contributor. ''The Origins of Christendom in the West''. Edinburgh: T&T Clark, 2001. |
| | | | |
| − | Hurricane Hattie devastated the coastal region of [[Belize|Belize]] in 1961. The initial Beachy Amish response to the cleanup and assistance of the homeless led to continued involvement in rebuilding. In addition, it led to a gradual shift from relief work to mission work. Six Beachy Amish congregations remained in the countryside of Belize in 1997.
| + | --, and Stephen Darlington, eds. ''Composing music for worship''. Norwich: Canterbury Press, 2003. |
| | | | |
| − | The Beachy Amish were also interested in putting to use the agricultural skills of their young people. This led to involvement in [[El Salvador|El Salvador ]]in 1962. The agricultural projects gave way to more direct mission and community work. The congregations and the out-stations suffered during the internal strife in the country, but there were Beachy workers in the country during the troubled years, notably the Eli Glick family. There were seven congregations in El Salvador in 1997.
| + | --, Eleanor Kreider and Paulus Widjaja. ''A Culture of Peace: God’s Vision for the Church''. Intercourse, Pa.: Good Books, 2005. Published in German translation, 2008. |
| | | | |
| − | An Old Order Amish colony in [[Honduras|Honduras]], located in Guaimaca, has been affiliated with Beachy Amish and Fellowship Churches since the late 1970s (Honduras).
| + | Boers, Arthur Paul, Eleanor Kreider, et al., eds. ''Take our Moments and our Days: an Anabaptist Prayer Book''. Scottdale, Pa.: Herald Press, 2007. |
| | | | |
| − | The Paul Eichorn family pioneered the [[Luz y Esperanza Colony (Paraguay)|Luz y Esperanza Colony]] (Light and Hope) in [[Paraguay|Paraguay]] in 1967. The location was a tract of land of 5,300 acres (2,147 hectares), which they hoped could be divided among 25 families. Plans were for the church and colony to be one. Two congregations have resulted: Light and Hope and Florida. In 1970 the Light and Hope Clinic was constructed and is operated by AMA. Land transfer in the colony has proven a problem, since if not handled properly it might lead to the loss of military exemption for the Beachy Amish who came to Paraguay from the [[United States of America|United States]]. Christians born in Paraguay who join the Beachy Church are not granted such privileges. In 1997 there were two congregations in [[Paraguay|Paraguay]].
| + | Kreider, Alan. ''Social Holiness: A Way of Living for God’s Nation'' (foreword by Dale M. Coulter, a new edition of Journey Towards Holiness) Eugene, OR.: Wipf and Stock, 2008. |
| | | | |
| − | Another effort at evangelization by colonization was led by minister Sanford Yoder and several families who pioneered the settlement in Costa Rica in 1968. There were nine Beachy Amish congregations in Costa Rica by 1997.
| + | --. ''Resident But Alien: How the Early Church Grew'' (6 DVD presentations on 2 discs) Harpenden, Herts, UK: Great Commission Distribution Ltd, 2009; Seattle, WA: YWAM Resources, 2009. |
| | | | |
| − | In 1997 there are also Beachy Amish congregations in [[Kenya|Kenya]] (4), [[Belgium|Belgium]] (1), Nicaraugua (1) and Australia (1).
| + | --, and Eleanor Kreider. ''Worship and Mission After Christendom''. Milton Keynes, UK: Paternoster Press, 2009; Scottdale, PA: Herald Press, 2011. |
| | | | |
| − | Motorized vehicles, electricity, telephones, and use of meetinghouses have characterized Beachy Amish Mennonite churches since 1930. The names Amish and Mennonite deserve to be part of the full name, since both influences are visible. Amish influence is reflected in organizational structure, the strong [[Congregationalism|congregationalism]], the small size of the congregations, the <em>Ordnung</em> (discipline), and the sharing of ministry leadership by several men ([[Ministry (Switzerland, South Germany, France, North America)|plural ministry]]). Mennonite influence is evident in Sunday schools, preaching in each Sunday morning service, midweek Bible studies, summer Bible schools, revival meetings, and winter Bible schools (Bible conferences). All except about six of the congregations have made the transition from German to English as the language used during public worship services.
| + | Boers, Arthur Paul, Eleanor Kreider, et al., eds. ''Take our Moments and our Days: an Anabaptist Prayer Book'', vol. 2. Scottdale, Pa.: Herald Press, 2010. |
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| − | The Beachy Amish subscribe to and use the [[Dordrecht Confession of Faith (Mennonite, 1632)|Dordrecht Confession]]. Except in rare cases, ministers are selected by use of the [[Lot|lot]]. The ideal "bench" (ministerial team) is composed of a [[Bishop|bishop]], one or two ministers, and a deacon in each congregation. The educational level of ministers is the same as that of the congregations they lead, with very few ministers pursuing higher [[Education, Mennonite|education]]. Beachy Amish publishing falls into two periods. The first, from 1955-1969, involved the[[Herold der Wahrheit (1912- ) (Periodical)|<em>Herold der Wahrheit</em>]], an independent Amish publication. Ervin N. Hershberger, Beachy Amish, served as editor of the English part which was devoted to Beachy Amish interests. In 1970 <em>Calvary Messenger</em> appeared, designed to meet more adequately the needs of the Beachy constituency including youth and [[Children|children]]. Ervin N. Hershberger has served as editor since 1970. It is a monthly publication of about 25 pages and is under the supervision of Calvary Publications, Inc., incorporated in the state of [[Ohio (USA)|Ohio]].
| + | --. ''Catéchèse, baptême et mission: Leçons d’hier pour L’́Êglise aujourd’hui''. Textes rassemblés par Michel Sommer. Charols, France: Éditions Excelsis, 2013. |
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| − | Calvary Bible School at Calico Rock, Arkansas, opened for the first term in 1970 with two three-week terms. By 1975 a pattern of four three-week terms was introduced and has been continued. [[Bethel Springs School (Calico Rock, Arkansas, USA)|The Bethel Springs]] property was purchased in 1973 and considerable new construction and renovation has taken place. Hundreds of students each year drive thousands of miles to study under a wide range of Beachy Amish ministers who serve as faculty members. Principals have been Lester Hershberger (1970), William Wagler (1971-80), and Ervin N. Hersbberger (1981-). The school was an attempt by Beachy leaders to provide Bible school training for their own young people, rather than have them attend other schools.
| + | --. ''The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire''. Grand Rapids: Baker Academic, 2016. |
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| − | Ministers' meetings have been held annually since 1964. The annual youth meetings have continued since 1953. In 1962 the youth meetings were divided into an eastern and a western section because of the large numbers of young people attending. Among the groups on the Amish Mennonite spectrum, the Beachy Amish rank among the strongest supporters of Christian elementary schools, with a 90 percent participation. They have been discouraging higher education.
| + | A complete bibliography of books and articles written or edited by the Kreiders through 2011 is found in ''Forming Christian Habits in Post-Christendom: The Legacy of Alan and Eleanor Kreider'': 205-225. |
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| − | Amish Mennonite Aid and Mission Interests Committee are the official Beachy mission and service organizations. In the late 1970s and early 1980s a growing number of parachurch organizations drew off increasing amounts of funds and personnel from the Beachy churches. A number of these organizations are operated or headed by Beachy Amish persons.
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| − | The Beachy Amish churches are appropriately called a fellowship. They have deliberately avoided the degree of centralization that they associate with a conference. They are organized well enough to function, and yet at the same time, preserve the congregationalism they value so highly.
| + | [[Category:Persons]] |
| − | {{GAMEO_footer|hp=|date=May 2014|a1_last=Anderson|a1_first=Cory|a2_last=|a2_first=}}
| + | [[Category:Missionaries]] |
| − | [[Category:Denominations]] | + | [[Category:Missionaries in Great Britain]] |
| | + | [[Category:Ministers]] |
| | + | [[Category:Great Britain Ministers]] |
| | + | [[Category:Goshen College Faculty and Staff]] |
| | + | [[Category:Anabaptist Mennonite Biblical Seminary Faculty and Staff]] |
Alan and Eleanor Kreider, 2010.
Anabaptist Mennonite Biblical Seminary photo Alan Fetter Kreider: missionary, professor, and author, was born 8 November 1941 in Goshen, Indiana, USA to Carl J. Kreider (26 September 1914-7 February 2002) and Mary “Evelyn” Burkholder Kreider (17 November 1914-30 April 2017). He was the oldest child in a family of three sons and one daughter.
Alan grew up in an academic community; his father, Carl, was a professor at Goshen College when Alan was born, and he served as the dean of the college for over 25 years. The family lived in Tokyo, Japan from 1952 to 1956 when Carl Kreider was the first dean of International Christian University. These have been described as formative but difficult years for Alan. He graduated from Goshen College with a BA in history (1962). He earned graduate degrees at Harvard University, with an MA (1965) and a PhD in English history (1971). His dissertation was "The historical setting of the dissolution of the English chantries." Alan also studied at Princeton University (1962-63), Heidelberg University (1963-64), and the University of London (1966-68).
On 19 June 1965 Alan Kreider married Eleanor Graber Nase. Eleanor Louise "Ellie" Graber (16 November 1935- ) was the daughter of Joseph Daniel "J. D." Graber and Minnie Swartzendruber Graber, who were missionaries to India and later mission board leaders. Eleanor completed a BA in music at Goshen College in 1957, and an MA in music in piano performance at the University of Michigan in 1962. She taught piano at Goshen College beginning in 1957. She married Richard Nase (4 September 1936-24 December 1961), a music student she met at Goshen, on 28 June 1958. However, Richard died of leukemia in a little over three years. Their daughter, Joy Ellen Nase (31 December 1959-6 August 1963), also died of cancer. Grief shaped Eleanor's life deeply in those next years. Alan Kreider was one of her friends and conversation partners during this time. Their formal courtship began in 1964, while Alan was studying in Heidelberg. They were married on 19 June 1965, and had one son, Andrew Joseph.
Alan returned to Goshen College to teach history from 1968 to 1972, while Eleanor taught in the music department. Alan and Eleanor then returned to London, England for further research with funding from the American Council of Learned Societies Fellowship. During this time, they embraced a change in focus, after an approach by Wilbert Shenk of the Mennonite Board of Missions (MBM). In 1974 Alan and Eleanor Kreider began providing leadership to the ministry at the London Mennonite Centre, then administered by MBM. For five years Alan remained a quarter time on Goshen College's faculty, teaching both in Goshen and London. Until 1991 Alan and Eleanor provided joint leadership to the London Mennonite Centre. They helped to begin the London Mennonite Fellowship, and on 23 March 1975 Alan was ordained as pastoral leader of the Fellowship.
During these years Alan had opportunity to speak publicly on issues of war, peace, and discipleship, especially during the Falklands War in 1982. This speaking helped to increase interest in Anabaptist theology among Christians in the largely secular English context. In 1992 Alan helped to shape the Anabaptist Network, which brought together a variety of persons from different faith communions. In 1991 Alan and Eleanor moved to Manchester, where he taught at the University of Manchester and was Theologian in Residence at Northern Baptist College. In 1995 they moved to Oxford, where Alan was a fellow at Regent's Park College and served as the first director of the college's Centre for the Study of Christianity and Culture. During these years Eleanor was a tutor in worship and liturgy, subjects she had studied at Associated (now) Anabaptist Mennonite Biblical Seminary and the University of Notre Dame in 1979.
In 2000 Alan and Eleanor Kreider moved to Elkhart, Indiana, and became travelling mission educators for Mennonite Mission Network (a successor to Mennonite Board of Missions), serving until 2004. At the same time Alan taught as an adjunct professor at Associated Mennonite Biblical Seminary, beginning already in 1997, and joined the faculty as an Associate Professor of Church History and Mission in 2004. He retired in 2009 to devote more time to writing. Eleanor was ordained in November 2010 for her ongoing ministry in the Mennonite Church. Alan Kreider died 8 May 2017 at his home in Goshen, Indiana after being diagnosed in December 2016 with multiple myeloma.
Alan and Eleanor Kreider worked as a team throughout their life together, and gave many joint sermons and presentations. Their contrasting styles worked well together.
Stanley Green of the Mennonite Mission Network said, "Alan was distinguished by a deep and abiding passion for God’s mission that was marked by a sincere thoughtfulness, a profound ecumenicity of spirit, and a gentle and kindly hospitality in his engagement with others."
Bibliography
“Alan Fetter Kreider.” SAGA (Swiss Anabaptist Genealogical Association) Genealogical Website. Web. 23 September 2017. http://www.saga-omii.org/TNG10/getperson.php?personID=I10872&tree=johns.
Bergstresser, Annette Brill. “AMBS professor emeritus remembered for joy, hospitality and winsome faith.” Anabaptist Mennonite Biblical Seminary. 10 May 2017. Web. 23 September 2017. https://www.ambs.edu/news-events/news/1076076/ambs-professor-emeritus-remembered-for-joy-hospitality-and-winsome-faith.
Hochstetler, Kelsey Shue. “Kreider’s fire for Anabaptism lives on.” TheMennonite. 15 May 2017. Web. 16 May 2017. https://themennonite.org/daily-news/kreider-drew-many-anabaptism-uk-beyond/.
Kreider, Andrew and David Nussbaum. “Alan and Eleanor Kreider: a biography.” In Forming Christian Habits in Post-Christendom: The Legacy of Alan and Eleanor Kreider, edited by James R. Krabill and Stuart Murray. Harrisonburg, Va.: Herald Press. 2011: 3-16.
“Mennoscope.” Gospel Herald 68, no. 13 (1 April 1975): 256.
Wikipedia contributors. "Alan Kreider." Wikipedia, The Free Encyclopedia. 20 July 2017. Web. 23 September 2017. https://en.wikipedia.org/wiki/Alan_Kreider.
Books written or edited by Alan and Eleanor Kreider
Kreider, Alan. English Chantries: The Road to Dissolution. Cambridge, Mass.: Harvard University Press, 1979; reprinted Eugene, Oregon: Wipf & Stock, 2012.
Hornus, Jean-Michel. It is not Lawful for me to Fight: Early Christian Attitudes towards War, Violence and the State, rev. ed. Translated by Alan Kreider and Oliver Coburn. Scottdale, Pa.: Herald Press, 1980.
Kreider, Alan. Journey Towards Holiness: a Way of Living for God's People. Basingstoke: Marshall Pickering, 1986; Scottdale, Pa.: Herald Press, 1987.
Kreider, Eleanor. Enter His Gates: Fitting Worship Together. Basingstoke, England: Marshall Pickering, 1989; Scottdale, Pa.: Herald Press, 1990.
Kreider, Alan. Worship and Evangelism in Pre-Christendom. Cambridge: Grove Books, 1995.
Kreider, Eleanor. Communion shapes Character. Scottdale, Pa.: Herald Press, 1997. Republished in England as Given for you: a fresh look at communion.Leicester: Inter-Varsity Press, 1998.
Kreider, Alan, and Jane Shaw, eds. Culture and the Nonconformist tradition. (Cardiff: University of Wales Press, 1999.
--. The Change of Conversion and the Origin of Christendom. Harrisburg, Pa.: Trinity Press International, 1999; reprinted Eugene, Ore.: Wipf & Stock, 2007.
--, and Eleanor Kreider. Becoming a Peace Church. London: New Ground published in association with HHSC Christian Press, 2000; published in Korean translation, 2003.
--, and Stuart Murray, eds. Coming Home: Stories of Anabaptists in Britain and Ireland. Waterloo, Ont.: Pandora Press, 2000.
--, and Donald A. Hay, eds. Christianity and the Culture of Economics. Cardiff: University of Wales Press, 2001.
--, ed. and contributor. The Origins of Christendom in the West. Edinburgh: T&T Clark, 2001.
--, and Stephen Darlington, eds. Composing music for worship. Norwich: Canterbury Press, 2003.
--, Eleanor Kreider and Paulus Widjaja. A Culture of Peace: God’s Vision for the Church. Intercourse, Pa.: Good Books, 2005. Published in German translation, 2008.
Boers, Arthur Paul, Eleanor Kreider, et al., eds. Take our Moments and our Days: an Anabaptist Prayer Book. Scottdale, Pa.: Herald Press, 2007.
Kreider, Alan. Social Holiness: A Way of Living for God’s Nation (foreword by Dale M. Coulter, a new edition of Journey Towards Holiness) Eugene, OR.: Wipf and Stock, 2008.
--. Resident But Alien: How the Early Church Grew (6 DVD presentations on 2 discs) Harpenden, Herts, UK: Great Commission Distribution Ltd, 2009; Seattle, WA: YWAM Resources, 2009.
--, and Eleanor Kreider. Worship and Mission After Christendom. Milton Keynes, UK: Paternoster Press, 2009; Scottdale, PA: Herald Press, 2011.
Boers, Arthur Paul, Eleanor Kreider, et al., eds. Take our Moments and our Days: an Anabaptist Prayer Book, vol. 2. Scottdale, Pa.: Herald Press, 2010.
--. Catéchèse, baptême et mission: Leçons d’hier pour L’́Êglise aujourd’hui. Textes rassemblés par Michel Sommer. Charols, France: Éditions Excelsis, 2013.
--. The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire. Grand Rapids: Baker Academic, 2016.
A complete bibliography of books and articles written or edited by the Kreiders through 2011 is found in Forming Christian Habits in Post-Christendom: The Legacy of Alan and Eleanor Kreider: 205-225.
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| Author(s)
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Sam Steiner
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September 2017
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Cite This Article
MLA style
Steiner, Sam. "Kreider, Alan Fetter (1941-2017)." Global Anabaptist Mennonite Encyclopedia Online. September 2017. Web. 24 Apr 2024. https://gameo.org/index.php?title=Kreider,_Alan_Fetter_(1941-2017)&oldid=154911.
APA style
Steiner, Sam. (September 2017). Kreider, Alan Fetter (1941-2017). Global Anabaptist Mennonite Encyclopedia Online. Retrieved 24 April 2024, from https://gameo.org/index.php?title=Kreider,_Alan_Fetter_(1941-2017)&oldid=154911.
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