World War I -- "the war to end all wars" -- brought new challenges to the peace churches. The U.S. government issued bonds, promising the public an average four-percent return on their loans to support the war effort. Most Amish declined to help finance weapons of destruction, but found these purchases were often "voluntary" in name only. Much pressure was bought to bear on those who did not buy war bonds, and they were labeled traitors, cowards, and "friends of the enemy." The German dialect spoken among the Amish aroused suspicion among their neighbors, and many endured threats of violence.

Draft laws made no exception for conscientious objectors, and Amish and Mennonite boys were called up along with their non-Amish neighbors. In a spirit of non-resistance, they obeyed orders to go to camp, but requested noncombatant status. In some parts of the country, they were treated respectfully and assigned to clerical duties or humanitarian work, such as the medical corps. In other camps, Amish draftees were mocked, punished and even tortured. In at least one case, when officers were court-martialed for illegally striking a subordinate, their victims refused to testify against them, not wanting to bring judgment or punishment on another.

Bishop Manasses Borntrager wrote a letter of admonition against buying war bonds, quoting Scriptures that prohibit violence and bloodshed. His epistle was printed in The Budget, a newspaper published in Sugarcreek, Ohio (and still widely read by Amish and Mennonite families across the country and beyond). A few months later, federal marshals arrived at Borntrager's Kansas farm to place him under arrest, charging him with violating the Espionage Act of 1917. He was transported to Cleveland and incarcerated along with S.H. Miller, the editor of The Budget. Borntrager refused to defend himself or to hire a lawyer. A federal judge found Borntrager and Miller guilty of "inciting and attempting to incite subordination, disloyalty, and refusal of duty in the military," and each was fined $500. Bishop Borntrager paid the fine and returned home.

World War II caused agonized soul-searching. Well aware of the evils of Hitler's regime, Anabaptists, like everyone else, felt compassion for those who suffered under the cruel oppression of Nazism. Still, their consciences would not allow them to take up arms to kill an enemy, even in such a seemingly righteous cause. They, along with conscientious objectors (COs) from many walks of life, found their place in the Civilian Public Service (CPS), which was established by much hard work and cooperative effort between the Mennonite Central Committee and officials from the War Department. COs cared for patients in mental hospitals, conducted public health clinics in poverty-stricken areas, planted trees, built dams, roads and bridges, and filled the need for farm laborers. Their work resulted in many improvements in public health, medicine, engineering and conservation. It is from this experience of public service that Mennonite youth developed a custom of serving a period of voluntary social or missionary service after graduation from high school, a tradition that continues today.

Through the Korean and Vietnam conflicts, and now two Middle East wars, Amish and Mennonite Christians continue to seek ways to avoid bloodshed and to be at peace with all mankind. The Mennonite Church is particularly active in finding ways to promote peace and witness against war, including global relief efforts. Their conviction is: bringing assistance to those in need, whatever their nationality, or political or religious affiliation, is a response to God's commandment to express His love. Through group activities and private, anonymous acts of charity, Anabaptists seek to live out a commitment to a heavenly kingdom of love and peace.

Personal Testimonies

The Amish and conservative Mennonites prefer to define themselves as "non-resistant" rather than as "pacifists." Pacifism is viewed as taking political action, such as marching on Washington or organizing protests, but "to me, it's a heart issue, not a political thing," said Verna, a Mennonite woman. She prefers to express her desire for peace by doing what she can on a personal level to communicate God's love in one-on-one sharing.

Freeman, an Amish man, agrees. "A pacifist is more radical," he said. "He wants to show the world where they are wrong."

In contrast, Freeman feels it is "selfish to force someone to see things my way."

His non-resistance is based on "the peace of God within us." His response to the tragedies of September 11th and the ensuing invasion of Iraq is to pray for all involved.

Freeman and his Amish friend Laverne have experienced criticism for their refusal to participate in military action. "We have feelings too, just like everyone else," Laverne pointed out. He confessed to suffering sorrow and confusion by the threat of terrorism, wondering at times, "Has the world gone crazy?" But the Scriptures he meditates on assure him "God is in control -- we need to trust God." When he is challenged or belittled for his beliefs, he shares the words of Matthew 5:38-48, 2 Corinthians 10:3-4, and Romans 12:17-21, which he considers to be "the core of the New Testament."

"I try to lay down my human feelings and not be narrow-minded," he explained, always keeping an open mind to the opinions of others.

"We do appreciate the freedom we have in this country," added Freeman. "We pay our taxes just like everyone else, as Jesus commanded when He said "Render unto Caesar what is Caesar's and unto God what is God's." But Freeman also pointed out "the true freedom we have goes beyond anything this world can offer. Our home is in Heaven; we are what the Bible calls 'strangers and pilgrims' here. Through the love of God, we are free from the bondage of sin."

Although the principles of non-resistance preclude attacking or harming anyone else, Amish and Mennonite men expressed a willingness to put themselves in harms way to protect others.

"I would stand in the gap between the victim and the attacker, and resist (the attacker) in the name of Jesus Christ," said Freeman. "I trust that the Lord would provide. God forbid that I would ever kill someone."

Sources for this article include:

"The Amish in Their Own Words: Amish Writings from 25 years of Family Life magazine" by Brad Igou, published 1999 by Herald Press, Scottsdale, Pennsylvania

"Tradition and Transition" by Paton Yoder, published 1991 by Herald Press, Scottsdale, Pennsylvania

"Peace, Faith, Nation" by Theron F. Schlabach, published 1988 by Herald Press, Scottsdale, Pennsylvania

"The CPS Story: An Illustrated History of Civilian Public Service" by Albert N. Keim published 1990 by Good Books, Intercourse, Pennsylvania