New Order AmishEdit
New Order Amish refers to a subset of the Amish that emerged in the early to mid-20th century as a response to rapid modernization within the broader Anabaptist—Amish—world. These communities insist on maintaining core religious convictions—such as adult baptism, communal discipline, nonresistance, and a plain way of life—while adopting a more flexible stance toward certain modern conveniences than the Old Order groups. They embody a balance many observers describe as prudent adaptation: preserving distinctive norms and church life, yet permitting some technologies to support livelihood and family stability. The New Order Amish are part of the larger tapestry of Amish life, and their development illustrates how voluntary religious communities negotiate change without abandoning foundational commitments. They are present in several states and regions, with the strongest ties in areas where Amish settlement has long been established, such as Pennsylvania and neighboring states, and in parts of the Midwest.
Across the tradition, New Order communities form under the umbrella of the Ordnung—the church’s set of guiding rules—which is interpreted with greater elasticity than in some Old Order factions. As a result, you will find variation from one congregation to another in matters of technology, education, and social practice. Their shared heritage includes language use based in part on Pennsylvania Dutch speech, though English increasingly appears in church meetings and in daily life, especially in mixed-age settings and public commerce. A common thread is a sustained commitment to family, neighborly aid, and church-centered social life that seeks to protect religious integrity while allowing practical adaptation to a changing economy.
Origins and history
The rise of the New Order Amish reflects broader tensions within the Amish world as communities faced pressures to participate more fully in the modern economy and in public life. In the early 20th century, certain congregations within the Old Order Amish began to reinterpret the Ordnung in ways that would permit selective modernization without sacrificing core beliefs. This evolution led to expulsions, re-baptisms, and the formation of distinct congregations that identified themselves as embracing a “new order” of conduct while remaining within the wider Anabaptist–Amish tradition. Over time, the NOA developed a reputation for a relatively measured approach to electricity, motorized farm equipment, and other conveniences, paired with strict church discipline and a shared devotional life.
The NOA movement did not produce a single centralized authority; instead, diverse communities developed their own practices under shared theological assumptions. This has produced a spectrum of practice within the NOA umbrella—from groups that permit limited electricity or telephone access to others that241 retain substantial separation from non-amish life. Still, the same core commitments to adult baptism, congregational governance, mutual aid, and nonresistance tie NOA communities to their Anabaptist roots and to the broader Plain people tradition.
Doctrine and practice
Faith and baptism: New Order Amish communities affirm evangelical Anabaptist beliefs, with a continued practice of adult or believer’s baptism and a church-centered life. This doctrinal stance situates NOA within the larger Anabaptist family and aligns them with the emphasis on personal conscience, communal accountability, and discipleship.
Ordnung and discipline: The Ordnung remains central, governing everyday conduct, dress, and social boundaries. NOA congregations interpret the Ordnung with somewhat more flexibility than some Old Order groups, allowing certain modern tools while maintaining separation from secular culture.
Worship and language: Worship life is shaped by the Bible, song, and sermon, with service language ranging from traditional dialects of Pennsylvania Dutch to English, depending on the community. Church membership, catechesis, and the periodic rite of church discipline are central aspects of communal life.
Dress and conduct: NOA adherents continue to dress plainly, with distinctive attire that signals group identity and modesty. Family life, modest speech, and sober recreation are pursued in a way that reinforces community cohesion.
Education and youth: As with other Amish groups, education is shaped by church guidance. The emphasis is on forming a life of faith and practical skills suitable to farming or small business, rather than on secular credentials. The NOA typically uphold an education aligned with church norms and practical training.
Technology and modernization
A defining characteristic of the New Order Amish is their selective approach to technology. Compared with some Old Order communities, NOA groups are more likely to permit certain technologies that support farming efficiency, family welfare, and small-business operation, while keeping a boundary between private life and the broader secular world.
Electricity and devices: Some congregations allow electricity for farm tasks, lighting, and essential household needs, while others place stricter limits or prohibit it altogether. The range of practices reflects a philosophy that technology should serve the family and church life without compromising core values.
Transportation: Use of motorized transportation, including automobiles, is more common in several NOA communities than in many Old Order settings, though access is still regulated by the church and varies by congregation. Cars may be used for visiting kin, commerce, or mission efforts, under guidelines designed to preserve separation from worldly amusements.
Communication and media: Telephones may be used in some NOA environments with restrictions, while others avoid them entirely or restrict access to community-controlled devices. The degree of media involvement varies, with an emphasis on trust, guardrails, and accountability within families and congregations.
Farming and business: NOA communities often maintain family-operated farms or small businesses. Modern equipment may be employed when it supports productivity and sustainability, but business practices remain embedded in church oversight and community norms.
Demographics and geography
New Order Amish communities are fewer in number than the Old Order Amish, but they represent a significant strand within the broader Amish landscape. They are concentrated in traditional settlement regions—most notably in the Pennsylvania counties of Lancaster and neighboring areas—and they are present in parts of the Midwest, including Ohio and Indiana, as well as other states with established Amish presence. A number of NOA groups also exist in eastern Canada and in other rural regions where agrarian life and church discipline play central roles in daily life. The population tends to be older on average than the surrounding society and is organized around congregations that meet for worship, catechesis, and mutual aid.
Linguistically, many members maintain elements of Pennsylvania Dutch as a home language, even as English becomes more prominent in education and public life. The social structure remains tightly knit, with strong kinship networks, mutual aid for farming operations and family emergencies, and a robust pattern of church-run activities that reinforce communal bonds.
Contemporary culture and public life
New Order Amish communities are visible in rural economies where farming and small-scale crafts persist. They participate in local markets, trade with non-amish neighbors, and contribute to regional economies in ways that preserve their values while engaging with the broader society. The balance they seek—between faithful adherence to church teachings and practical adaptation to economic realities—often shapes debates about modernity, culture, and the responsibilities of faith communities in contemporary life. Proponents argue that measured modernization secures economic viability, preserves families, and maintains social order within a voluntary, faith-guided framework. Critics, including some in wider society and among other religious groups, sometimes contend that any movement toward greater integration with secular life risks eroding distinct community norms or separating religious identity from ancestral practices. Supporters of NOA counter that the changes are carefully bounded, voluntary, and aimed at sustaining communities that would otherwise face pressure to abandon cherished beliefs.
From a broader cultural vantage, some observers worry that the NOA’s adaptive approach could contribute to a gradual blurring of lines between separate religious communities and the surrounding society. Proponents of traditional community life contend that open debate, accountability, and church governance help ensure that adaptation does not become assimilation. In debates over modernization, NOA communities are often cited as examples of how a religiously motivated minority can steward continuity, maintain order, and provide family-centered stability in a changing economy. Critics of what they describe as “excessive accommodation” argue that greater openness to modern life invites erosion of separation, while NOA advocates emphasize continuity, voluntary choice, and the self-governing nature of their congregations.