The topic "Amish witchcraft" is an intriguing and often misunderstood subject. The Amish community, known for their strict religious practices and simple way of life, is not typically associated with witchcraft or the occult. However, there have been occasional reports and legends that suggest a belief in and practice of witchcraft within some Amish communities. It is important to note that witchcraft, in the traditional sense, is highly condemned and goes against Amish beliefs. The Amish follow a strict interpretation of Christianity and reject any form of witchcraft or magic. They believe in the power of prayer and trust in God's guidance rather than relying on supernatural practices.

Regulations

Biblical principles are applied in daily practice through the Ordnung, a German word that means “order.” The Ordnung consists of district-specific regulations, usually unwritten, that are passed on by practice and oral tradition. The regulations apply the biblical principle of separation from the world to issues such as clothing, use of mass media, technology, and leisure activities. The regulations both proscribe and prescribe appropriate behavior.

As part of their Ordnung, Old Order Amish forbid owning automobiles; tapping electricity from public utility lines; owning televisions, radios, or personal computers; attending high school or college; joining the military; and initiating divorce.

All Amish groups expect men and women to wear prescribed clothing. Married men are expected to grow a beard but not a mustache, and to wear an Amish-style hat and vest. Women are expected to wear a head covering and, usually, a three-piece dress that includes a cape and an apron. Unlike the broader American culture, where dress is often used to express personal preferences, dress among the Amish signals submission to the collective order and serves as a public symbol of group identity.

The Ordnung discourages members from joining public organizations or service clubs in their communities. Some of them, however, are members of local volunteer fire companies and emergency medical units.

Members agree to obey the Ordnung at the time of baptism, with the clear understanding that they will be subject to church discipline, and perhaps excommunication, if they break that vow.

Church leaders update the regulations as new issues arise, usually with input from district members. Controversial issues—the use of cell phones, computers, fancy furniture, or immodest dress—receive attention at members’ meetings. Disagreements over the details of the Ordnung can sometimes become contentious. Members of each congregation affirm their district’s Ordnung twice a year, before the spring and fall communion services.

The Amish have learned to live with limits. Indeed, they would argue that setting and respecting limits on almost everything is one of the foundations of wisdom. Limits, for the Amish, are a requirement for happiness. Without limits, they believe, individuals become arrogant, conceited, and self-destructive. To be sure, restraints diminish individual freedom, personal choices, and various forms of self-expression. At the same time, some would say, they grant greater dignity and security to the individual than the endless choices afforded by modern life. To the Amish way of thinking, a respect for limits builds community, brings a sense of belonging, and shapes identity—three important keys to human satisfaction and happiness.

Additional information

See pp. 69-70 in chapter 4, “Religious Roots,” p. 85 in chapter 5, “Sacred Rituals,” pp. 118-21 in chapter 7, “Symbols and Identity,” and pp. 297-98 in chapter 16, “Business,” in Donald B. Kraybill, Karen M. Johnson-Weiner, and Steven M. Nolt, The Amish (Baltimore: Johns Hopkins University Press, 2013).

See chapter 5, “Rites of Redemption and Purification,” in Donald B. Kraybill, The Riddle of Amish Culture, 2nd ed. (Baltimore: Johns Hopkins University Press, 2001).

See chapter 3, “Ordnung,” in Steven M. Nolt and Thomas J. Meyers, Plain Diversity: Amish Cultures and Identities (Baltimore: Johns Hopkins University Press, 2007).

Stephen E. Scott, Why Do They Dress That Way? rev. ed. (Intercourse, PA: Good Books, 1997).

Stephen E. Scott, Plain Buggies: Amish, Mennonite and Brethren Horse-Drawn Transportation, rev. ed. (Intercourse, PA: Good Books, 1998).

About the site

Amish Studies is an academic website developed by the Young Center for Anabaptist and Pietist Studies at Elizabethtown College to provide reliable information on Amish life and culture. Designed to assist scholars, students and the general public, the site was developed with support from the National Endowment for the Humanities.

The Amish population statistics are updated annually in the summer. Other information is updated periodically.

For an in-depth discussion of the Amish:

Authors: Donald Kraybill, Karen Johnson-Weiner, Steven Nolt (Johns Hopkins University Press, 2013; paperback, 2018)

Recent books

In partnership with the Johns Hopkins University Press, the Young Center Books in Anabaptist and Pietist Studies publishes innovative and creative scholarship. A recent book in the series explores the roles and experiences of Amish women:

'Breaking Amish': Kate Doesn't Remember Coming Into Sabrina's Room And Accusing Her Of Witchcraft (VIDEO)

The fact that they were Amish and Mennonites living in the modern world had nothing to do with the most dramatic element of this week's episode of "Breaking Amish." Kate's foray into the modeling world has her roommates concerned that she may have an eating disorder. And because she doesn't eat that much, she tends to get drunk quite easily and more often than some of them like -- especially when she's with Sabrina.

But the most unexpected turn of events came after Sabrina suddenly turned on Kate. Kate had been feeling like she didn't fit in with Sabrina and Jeremiah, who apparently like to talk about witchcraft. Sabrina alleged that Kate accosted her in the middle of the night, calling her a monster and a witch.

Situations like that aren't doing anything to ingratiate Kate deeper into the group, leaving her outside the room and crying in the stairwell, feeling more on the outs than ever.

The drama continues every Sunday on "Breaking Amish" at 10 p.m. ET on TLC.

TV Replay scours the vast television landscape to find the most interesting, amusing, and, on a good day, amazing moments, and delivers them right to your browser.

Support HuffPost

The Stakes Have Never Been Higher

At HuffPost, we believe that everyone needs high-quality journalism, but we understand that not everyone can afford to pay for expensive news subscriptions. That is why we are committed to providing deeply reported, carefully fact-checked news that is freely accessible to everyone.

Our News, Politics and Culture teams invest time and care working on hard-hitting investigations and researched analyses, along with quick but robust daily takes. Our Life, Health and Shopping desks provide you with well-researched, expert-vetted information you need to live your best life, while HuffPost Personal, Voices and Opinion center real stories from real people.

Help keep news free for everyone by giving us as little as $1. Your contribution will go a long way.

As the 2024 presidential race heats up, the very foundations of our democracy are at stake. A vibrant democracy is impossible without well-informed citizens. This is why HuffPost's journalism is free for everyone, not just those who can afford expensive paywalls.

We cannot do this without your help. Support our newsroom by contributing as little as $1 a month.

As the 2024 presidential race heats up, the very foundations of our democracy are at stake. At HuffPost, we believe that a vibrant democracy is impossible without well-informed citizens. This is why we keep our journalism free for everyone, even as most other newsrooms have retreated behind expensive paywalls.

Our newsroom continues to bring you hard-hitting investigations, well-researched analysis and timely takes on one of the most consequential elections in recent history. Reporting on the current political climate is a responsibility we do not take lightly — and we need your help.

Support our newsroom by contributing as little as $1 a month.

Darkness in the Amish World ?! Part 1 of 2

Amish secret When one thinks about the Amish community, black horses and buggies come to mind along with women wearing simple dresses and head coverings. Men wear straw hats, white shirts, black pants, and suspenders. They have beards, minus the mustache, of course. The Amish are some of the nicest people you meet. They are quiet and God-fearing with a preference of keeping to themselves. They carry this preference to the extreme of not liking to have their pictures taken. We know them for their superior craftsmanship with furniture, quilts, and other handmade items. During a conversation between David Heavener and Russ Dizdar, some disturbing and little known facts about the Amish came to light. The one thing that no one knows about them is that there are witches within the community. The people in leadership are aware of what is happening, and they do look down on it. Community members may confer with a witch in the same way as a Native American might visit a Shaman. The Amish witches have pow-wow gatherings, use spells, and engage in many other rituals. Some participate in hardcore, darker satanic rituals. When they are casting spells, they are not always on the dark side. Some come for healing; some customers pay to have pain and suffering inflicted on others. No matter what they are doing, the power is from the same source. Dark spirits, better known as satanic spirits, fuel their power. But there is more going on, in addition to witches using spells and incantations. They partake in Satanic Ritual Abuse (SRA) with Amish youth, especially girls. These girls often suffer constant abuse during rituals and spells. They then end up with multiple personalities, or Dissociative Identity Disorder (DID), and deep- seated issues that typically require deliverance. Over the years, the Amish have had genetic issues due to incest, yet they remain a very isolated, exclusive group. Despite their conservative views, there is historical multi-generational abuse. Amish leadership says that when someone confesses (or is exposed as being guilty), they are forgiven in the church meeting. Then the perpetrator walks out. The crime is never punished and never brought up again. For the criminal, it\’s a brand new day with a fresh, clean slate. No one knows about it outside the community, and no one is ever allowed to go outside the community to discuss it. The perpetrator \”goes free.\” He is free to victimize again. There are hundreds of victims aged 20 to 60 who have never been allowed to share their stories. Due in part to this clannish existence, the offenses are repeated many times over. How does the leadership deal with it? They don\’t deal with it. It\’s known as \”Amish Sovereignty.\” They are not subject to Pennsylvania law and so are not subject to law enforcement. They deal with issues only from within. You may wonder how many ritually abused people are in the United States. According to Dizdar, the number is as many as ten million. Now abuse has increased to include the second, third, and fourth generations. In the past, most DID children in treatment in children\’s psychological wards were 18-20 years. Now, children as young as 12 are in treatment. Psychologists and psychiatrists are familiar with the terms SRA, DID, and MPD. It\’s in their diagnostic manuals. Professionals recognize the problem; most every psych ward has treated the disorder since the 1980s. Now, the American Psychological Association realizes that there are millions of people who suffer from such abuse. During the abuse, torturers beat victims so traumatically that they become tattooed with scars as historical reminders of the rituals. DID victims are not able to maintain a regular personality. Instead, their personality is deliberately split by a sophisticated and practiced individual to gain control over the innocent. These forceful and tenacious perpetrators come from a long line of ritualistic abusers, practicing the occult\’s black magic. The trauma inflicted by them stems from the same repetitive trauma inflicted on them. They repeat the abuse from one generation to another with intensifying severity. Who is at the source of these issues infiltrating the Amish? Undeniably, it is Satan. In part 2, we will explore the ministry that Dizdar and others pursue to touch and recover the lives of as many victims as possible. Edited by Cameron Robles

You must be logged in to post a comment.

What Is Amish Magic?

Because the Amish are idealistically and geographically secluded from the rest of the world, there are a lot of questions about their culture and beliefs.

But there's one question that's asked much less often — do the Amish believe in magic? More to the point, someone may also ask do the Amish practice magic?

The answer to these questions is, unfortunately, not direct. It is not a simple "yes" or "no" kind of scenario.

However, we can answer this question by zooming out a little bit.

Is there a magical or supernatural element to the beliefs and practices of the Amish? Yes.

In fact, this is a common belief across many Christian subcultures and non-denominational spiritual healers.

But do the Amish honestly believe that their prayers and rituals are magical? Or is it an elaborate ceremony intended to reassure those who are in desperate need of hope?

To answer those questions, we have to take a much closer look at the concepts of folk magic, pow-wows, and the practices of the Amish.

They believe in the power of prayer and trust in God's guidance rather than relying on supernatural practices. However, some reports have emerged of individuals within the Amish community who allegedly practiced witchcraft. These reports are often anecdotal and lack concrete evidence, making it hard to decipher the authenticity of such claims.

1. The Origins of Amish Magic

"Amish magic," which is considered a subset of folk magic, is the channeling of divine energy and prayer into an individual so that they may be healed by the grace of God — or so the belief goes. This is also known as pow-wow or pow-wow magic, a term that was cribbed from the Algonquian shortly after settlers witnessed tribal Native Americans performing their own forms of ritual healing.

However, pow-wow magic stretches back in time much further than the discovery of America. Its origins lie in the distant past of German-speaking countries where practitioners called it brauche, the German word for "need."

Brauche was practiced as a way to address medical concerns that didn't always have a clear solution at that time. Headaches, burns, bruises, and even hard-to-stop bleeding all had different approaches to help solve the ailment.

These practices were largely passed down orally from generation to generation until the early 1800s. In 1820, the first recorded manual of pow-wow rituals was published in Reading, Pennsylvania, entirely in German.

Entitled Pow-Wows; or, Long Lost Friend, this is considered in some historical circles to be the first grimoire — essentially a spellbook — of Amish "magic."

Regardless of its designation by historians, there's no doubt that this book is one of the most comprehensive records of how to diagnose what needs to be healed, addressing it with paranormal ritual, and solving the issue without conventional medical intervention.

Whether this book is referenced or discussed by the Amish is a bit of a moot point. Pow-wows is only a record of the traditional information that Amish communities already know, so they don't necessarily need it themselves.

The book is more of a reference tool for those outside of the Amish who want to learn and perhaps practice it.

In these circles — and perhaps Amish circles as well — the book is employed in both researching and performing pow-wow rituals with the goal of healing or helping an individual. It's used so often that it's considered essential in terms of reading and use.

In fact, there's only one book that's referenced and used in pow-wow magic more frequently — the Bible itself.

This brings us to an interesting question: If the Bible (and, by extension, practicing Christians) condemn practices like sorcery and witchcraft, why are the Amish using it to perform paranormal rituals?

To answer that, we have to understand the perception, approach, and practices that go into performing Amish magic.

It is possible that these incidents may be a result of misunderstandings or misinterpretations of traditional healing practices or folk remedies used within the Amish community. The Amish, like any community, have their own set of beliefs and practices, some of which may seem mysterious or unfamiliar to outsiders. They often rely on natural remedies and herbal medicines for healing purposes. These traditional practices, while not inherently linked to witchcraft, might be mistakenly perceived as such due to cultural differences and a lack of understanding. It is important to approach the topic of Amish witchcraft with caution and respect. It is not fair to label an entire community or religion based on scattered accounts or hearsay. The Amish community, like other religious groups, should be recognized for their commitment to their faith and the principles they uphold rather than being associated with unfounded claims of witchcraft..

Reviews for "Hexes and Curses: The Dark Side of Amish Witchcraft"

1. Emily - 1/5 stars - I really wanted to like "Amish witchcraft" because I love both the Amish culture and witchcraft, but this book just fell flat for me. The writing was lackluster and the plot felt forced. It seemed like the author was trying too hard to blend these two elements together without fully understanding either. The characters were one-dimensional and the dialogue was unnatural. Overall, I was extremely disappointed with this book.

2. Mark - 2/5 stars - While the concept of "Amish witchcraft" intrigued me, the execution was poor. The pacing was incredibly slow, with not much happening for most of the book. The few action scenes that did occur were underwhelming and lacked suspense. The world-building was also lacking, with the author only scratching the surface of the Amish culture and the witchcraft elements. I felt like there was a lot of potential with this book, but it simply did not live up to my expectations.

3. Sarah - 2/5 stars - As a fan of both Amish fiction and supernatural stories, I was excited to read "Amish witchcraft". However, I found the portrayal of the Amish community to be cliché and stereotypical. The author seemed to rely on outdated notions of the Amish, making their culture and beliefs feel one-dimensional and sensationalized. The witchcraft elements were also underdeveloped and lacked depth. Overall, this book missed the mark for me and I was left disappointed by the shallow portrayal of both the Amish and witchcraft.

The Modern Witch: Exploring Amish Witches in the Digital Age

The Healing Power of Amish Witchcraft: Alternative Medicine or Superstition?

Spells and Potions in the Amish Community: Witchcraft in Everyday Life