The Amish and the Mennonites are two of the most recognizable and often misunderstood religious groups in North America. To many outsiders, the sight of a horse-drawn buggy or a woman in a traditional prayer covering immediately signals a world frozen in time. While these two groups share a common history, a deep commitment to faith, and a lifestyle rooted in simplicity, they are distinct communities with significant differences in how they engage with the modern world.

At their core, both the Amish and the Mennonites are Anabaptists. They are spiritual "cousins" who emerged from the same 16th-century religious movement. However, their paths diverged over three hundred years ago due to disagreements over church discipline and social isolation. Today, the term "Amish Mennonite" often surfaces in historical and genealogical discussions, adding another layer of complexity to these identities.

To understand who these people are, one must look beyond the bonnets and the buggies and examine the theology, the history of the 1693 schism, and the diverse spectrum of modern practice that defines them in the 21st century.

Shared Roots in the Anabaptist Movement

The story of the Amish and the Mennonites begins during the Protestant Reformation in Europe. While figures like Martin Luther and John Calvin were challenging the Catholic Church, a more radical group emerged in Switzerland and Germany in the 1520s. These individuals were known as Anabaptists, a name derived from the Greek word for "re-baptizers."

The Radical Reformation and Believer’s Baptism

The defining characteristic of the early Anabaptists was their rejection of infant baptism. They argued that baptism should be a conscious, voluntary choice made by an adult believer who had committed their life to following Jesus Christ. At the time, this was a revolutionary and dangerous stance, as infant baptism was the foundation of both church and state citizenship.

Early leaders like Conrad Grebel and Felix Manz insisted that the church should be a "gathered community" of voluntary members, separate from the influence of the state. This belief led to severe persecution from both Catholics and other Protestant groups. For centuries, Anabaptists were hunted, imprisoned, and executed for their faith, a history that deeply instilled a sense of "separation from the world" in their collective memory.

Menno Simons and the Mennonite Identity

In the mid-1530s, a Dutch priest named Menno Simons converted to Anabaptism. His leadership and writings were so influential in unifying the scattered and persecuted groups that his followers eventually became known as "Mennists," and later, Mennonites.

Menno Simons emphasized the teachings of the Sermon on the Mount, focusing on non-resistance (pacifism), the refusal to swear oaths, and a life of radical discipleship. Under his guidance, the Mennonites established a framework for living that prioritized community over the individual and peace over conflict. By the late 17th century, the Mennonites had settled into relatively stable communities across Switzerland, Germany, and the Netherlands.

The Great Schism of 1693

For over 150 years, the Anabaptist movement remained relatively unified under the Mennonite umbrella. However, in 1693, a major division occurred in Switzerland and the Alsace region (now part of France). This split was led by a young elder named Jacob Ammann.

Jacob Ammann and the Call for Strictness

Jacob Ammann believed that the Mennonite church had become too lax in its discipline and too integrated into the surrounding society. He advocated for a return to what he saw as the original, stricter standards of the faith. His primary focus was on the practice of "shunning" or the "ban" (Meidung in German).

Ammann argued that if a member of the church committed a serious sin or drifted away from the faith, they should not only be barred from communion but should be socially avoided by all other members. This meant no eating at the same table, no business dealings, and, in some cases, no social interaction even within families. He believed this was necessary to keep the church pure and to encourage the straying member to repent.

The Controversy Over Shunning and Social Avoidance

The established Mennonite leaders, most notably Hans Reist, disagreed with Ammann’s rigid interpretation. They favored a more moderate approach to discipline, believing that shunning should be reserved for only the most extreme cases and should not disrupt social and familial life to the degree Ammann suggested.

The disagreement grew increasingly personal and heated. When the two sides could not reach a compromise, Ammann and his followers broke away. Those who followed Ammann’s stricter path became known as the "Amish." Those who remained with the traditional leadership continued to be called Mennonites. While the two groups attempted to reconcile several times over the following decades, the split became permanent.

What Exactly is an Amish Mennonite?

The term "Amish Mennonite" can be confusing because it is often used in two different ways depending on the context.

The 19th-Century Sorting Out Process

In the mid-1800s, the Amish communities in North America faced their own internal pressures regarding modernization. New technologies, such as the telegraph and the railroad, were changing society. Some Amish congregations wanted to adopt certain modern conveniences and move toward more formal church structures, like building meetinghouses instead of meeting in homes.

Between 1862 and 1878, a series of ministerial conferences (the Dienerversammlungen) were held to address these issues. The group that wanted to remain strictly traditional and maintain the old ways became known as the "Old Order Amish." The more progressive group, which embraced certain changes and moved closer to the practices of the Mennonites, adopted the name "Amish Mennonite."

From Amish Mennonite to Mainstream Mennonite

Over time, the distinction between these "Amish Mennonites" and the broader Mennonite church began to fade. By the early 20th century, most Amish Mennonite conferences had formally merged with various Mennonite denominations. Today, many members of the Mennonite Church USA or the Mennonite Church Canada have "Amish Mennonite" ancestors, though they identify simply as Mennonites today.

In a modern context, you might still hear the term used to describe groups like the Beachy Amish or the Kauffman Amish Mennonites, who retain some traditional Amish aesthetic elements (like the head covering or plain dress) but use modern technology like cars and electricity.

Key Differences in Modern Lifestyle

The most visible differences between the Amish and the Mennonites today lie in their relationship with technology and the "world."

Technology and the Role of the Ordnung

For the Amish, the use of technology is governed by the Ordnung—an unwritten set of rules and expectations that guides the community’s daily life. Each local Amish district has its own Ordnung, which explains why you might see an Amish farmer in one county using a tractor with steel wheels while a farmer in another county only uses horses.

Contrary to popular belief, the Amish do not think technology is inherently evil. Instead, they ask: "Does this technology bring our family and community together, or does it pull us apart?"

  • Electricity: Most Amish districts forbid connecting to the public power grid because it represents a literal connection to the outside world. However, they may use batteries, solar power, or compressed air to run lights and tools.
  • Mennonite Perspective: Most contemporary Mennonites have no religious restrictions on technology. They use smartphones, computers, and the internet just like the general population. They view technology as a tool for work, communication, and education, though they are often encouraged to use it with discernment.

Transportation: The Buggy vs. the Automobile

The horse and buggy is the most iconic symbol of the Amish. By limiting themselves to horse-drawn transportation, the Amish ensure that their world remains local. You can only travel so far in a day with a horse, which keeps the community centered around the church and the family farm.

Most Mennonites, however, drive cars. Even the "Old Order Mennonites," who are very similar to the Amish in their dress and theology, are often distinguished by whether they drive horses (Old Order Mennonite - Horning or Wisler) or cars (Black Bumper Mennonites). The vast majority of modern Mennonites are indistinguishable from their neighbors on the road.

Dress and Appearance: The "Plain" Aesthetic

Both groups historically practiced "plain dress" as a sign of humility and separation from the world’s vanity.

  • The Amish: They have maintained a very specific dress code. Men wear dark-colored suits, straight-cut coats without lapels (often fastened with hooks and eyes rather than buttons to avoid "military" associations), and broad-brimmed hats. Married men grow beards but do not wear mustaches (which were historically associated with the military). Women wear modest, solid-colored dresses with long sleeves and full skirts, covered by an apron and a cape. They never cut their hair and wear a white prayer covering (or "cap") at all times.
  • The Mennonites: The spectrum here is vast. Conservative Mennonites may still wear plain clothing and head coverings. However, the majority of modern Mennonites dress in contemporary fashion. A Mennonite woman in a suburban church might wear jeans and a t-shirt, while a Mennonite businessman might wear a standard suit and tie. For them, the principle of modesty is expressed through a lack of ostentation rather than a specific uniform.

Worship and Church Structure

The way these two groups worship reflects their differing views on community and tradition.

The Amish House Church Tradition

The Amish do not have church buildings. Instead, they rotate worship services among the homes or barns of the members in their local district. A typical service is a marathon event, lasting three to four hours.

There is no musical accompaniment; all singing is done a cappella from the Ausbund, a 16th-century hymnal that is the oldest in continuous use in the Western world. The songs are sung in a slow, mournful chant-like style that reflects the history of the martyrs. The service is conducted primarily in Pennsylvania Dutch, a German dialect.

Mennonite Meetinghouses and Modern Worship

Most Mennonites worship in dedicated church buildings or meetinghouses. Their services are much more similar to other Protestant denominations. While they have a famous tradition of four-part a cappella harmony, many modern Mennonite churches now use organs, pianos, or even full worship bands.

Mennonite services are conducted in the local language (English, Spanish, etc.). Because they have a global presence, a Mennonite church in Ethiopia or Indonesia will look and sound very different from one in Indiana, reflecting the local culture while maintaining Anabaptist values.

The Diverse Spectrum of Anabaptist Communities

It is a mistake to view either the Amish or the Mennonites as a monolith. There is a vast spectrum of observance within both groups.

Old Order Amish and Beachy Amish

Within the Amish world, the "Old Order" is the most traditional. However, there are also "New Order Amish" who might use certain technologies (like telephones in the home) but still drive buggies. Then there are the "Beachy Amish," named after leader Moses Beachy. They broke away in the early 20th century and allowed the use of automobiles and electricity while maintaining a "plain" appearance and Anabaptist theology.

Old Order Mennonites vs. Progressive Mennonites

The Mennonite spectrum is perhaps even wider. On one end are the Old Order Mennonites, who live very much like the Amish (some still use buggies). On the other end are the progressive Mennonites who are heavily involved in social justice, global relief work, and higher education. These groups may be members of the Mennonite World Conference, which includes over 1.4 million members in 58 countries.

Educational Philosophies

The two groups also differ significantly in their approach to schooling.

The Amish Philosophy on Schooling

The Amish generally limit formal education to the 8th grade. This practice was upheld by the U.S. Supreme Court in the 1972 case Wisconsin v. Yoder. The Amish believe that an 8th-grade education provides all the necessary skills for a life of farming or manual labor within the community. They fear that high school and college would lead children away from the faith and the community by emphasizing individual achievement and worldly knowledge.

Mennonite Higher Education and Global Missions

In contrast, Mennonites are often highly educated. They have established numerous colleges and universities (such as Goshen College and Eastern Mennonite University) and are known for their contributions to medicine, social work, and conflict mediation.

Because they embrace higher education, Mennonites are also very active in global missions and relief organizations. The Mennonite Central Committee (MCC) is a world-renowned relief and development agency that works in dozens of countries, often in partnership with local communities regardless of their religious background.

Misconceptions and Realities

There are several common myths about these groups that deserve clarification.

  1. "They don't pay taxes." This is false. Both the Amish and Mennonites pay income, property, and sales taxes. However, the Amish have a religious exemption from Social Security. Because they do not pay into it, they also do not receive its benefits, preferring to take care of their own elderly through community mutual aid.
  2. "They don't use medicine." While they may prefer natural remedies, most Amish and Mennonites will see doctors and use modern hospitals for serious illnesses or surgeries. They do not have health insurance; instead, the community pools money to pay for medical bills.
  3. "They are trapped in the past." The Amish and Mennonites are not "stuck" in the past; they are making a deliberate, daily choice to live a certain way based on their values. Their lifestyle is a critique of modern consumerism and individualism.

Summary: A Tale of Two Paths

The relationship between the Amish and the Mennonites is a story of shared faith and differing applications. Both groups are rooted in the Radical Reformation and a commitment to following the teachings of Jesus as they understand them.

The Amish have chosen a path of intense communal discipline and separation, using the Ordnung to protect their families from the perceived harms of modern technology and secular culture. The Mennonites, for the most part, have chosen a path of engagement, taking the values of peace and service into the modern world while adopting its tools.

Whether through the quiet dignity of a horse-drawn buggy or the global reach of a relief agency, both groups continue to testify to a way of life that prioritizes peace, community, and faith over the fast-paced demands of the 21st century.

Frequently Asked Questions

What is the main difference between Amish and Mennonites? The main difference is their level of integration with modern society. The Amish live in traditional, separated communities, reject electricity and cars, and speak Pennsylvania Dutch. Most modern Mennonites live in mainstream society, use modern technology, and are indistinguishable in their appearance from the general population.

Do Mennonites and Amish get along? Yes. While they have historical differences, they respect each other as fellow Anabaptists. They often live in the same geographic areas (like Lancaster, PA or Holmes County, OH) and may do business together or cooperate on community relief projects.

Can an Amish person become a Mennonite? Yes, and it is relatively common. If an Amish person feels they can no longer live under the strict Ordnung of their church but still holds strong Anabaptist beliefs, they may join a Mennonite congregation. In fact, many Mennonite churches in Anabaptist hubs are composed largely of former Amish members.

What is the Amish Mennonite church? Historically, it was a group of 19th-century Amish who wanted to modernize. Today, the term is rarely used as a formal denomination, as most of those groups merged with Mennonite churches. However, a few small groups, like the Beachy Amish, may still be colloquially referred to this way.

Do Mennonites use the internet? Yes, the vast majority of Mennonites use the internet, smartphones, and all modern digital tools. Some conservative Mennonite groups may have restrictions on television or certain types of media, but they are generally much more open to technology than the Amish.