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Center Books in Anabaptist Studies
On the Backroad to Heaven: Old Order Hutterites, Mennonites, Amish, and Brethren
On the Backroad to Heaven is a unique guide to the world of Old Order Anabaptist groups. Focusing on four Old Order communities―the Hutterites, Mennonites, Amish, and Brethren―Donald B. Kraybill and Carl Desportes Bowman provide a fascinating overview of their culture, growth, and distinctive way of life. Following a general introduction to Old Order culture, they show how each group uses a different strategy to create and sustain its identity. The Hutterites, for example, keep themselves geographically segregated from the larger society, whereas the Brethren interact more freely with it. The Amish and Mennonites are more alike in how they engage the outside world, adopting a complex but flexible strategy of compromise that produces an evolving canon of social and religious rules. This first comparative study sketches the differences as well as the common threads that bind these groups together.
- GenresNonfictionAmishReligion
352 pages, Paperback
First published January 1, 2001
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Displaying 1 - 16 of 16 reviews
May 14, 2017
Fascinating description and comparative analysis of four Anabaptist denominations of Old Oder. Whenever someone makes an argument "this society works this way because of human nature" throw this book at them. Not only is it a bad argument to boot, but it's completely, and utterly wrong.
Whilst patriarchal and parochial they reject all notions of individual egotism engendered by today's society, the Hutterites going so far as to reject private property altogether and having their personal property reduced to the contents of a box. The mental gymnastics, and non-bureaucratic institutions that people have set up in order to perpetuate, and preserve (very successfully) their way of life are also absolutely fascinating.
Not only does this book dispel myths about these communities, it shows quite clearly that in terms of mental illness, depression, suicide rates, alienation, and loneliness they are far better off than society at large. But, unfortunately, on the brink of having their culture objectified, monetized and sold as a novelty item for the desperate modern consumer.
It would be really interesting to see how the Old Orders welcomed the very evident rise of the internet seeing as how this book was researched and written almost 20 years ago, published 16 years ago.
Whilst patriarchal and parochial they reject all notions of individual egotism engendered by today's society, the Hutterites going so far as to reject private property altogether and having their personal property reduced to the contents of a box. The mental gymnastics, and non-bureaucratic institutions that people have set up in order to perpetuate, and preserve (very successfully) their way of life are also absolutely fascinating.
Not only does this book dispel myths about these communities, it shows quite clearly that in terms of mental illness, depression, suicide rates, alienation, and loneliness they are far better off than society at large. But, unfortunately, on the brink of having their culture objectified, monetized and sold as a novelty item for the desperate modern consumer.
It would be really interesting to see how the Old Orders welcomed the very evident rise of the internet seeing as how this book was researched and written almost 20 years ago, published 16 years ago.
August 20, 2021
We all have that image of Old Order groups: the hats, the caps, the buggies, the dresses, the beards. Maybe it came from that one Arthur episode where Buster wants to become Amish. Even the ten-minute animated children’s show grasped the heart of Amish life: community. In On the Backroad to Heaven, Kraybill and Bowman sociologically examine Old Order Anabaptist groups, looking at how their committing to a community of faith defines the entire existence of an Old Order member. They narrowed their scope to Hutterites, Old Order Mennonites, the Amish, and Old German Baptist Brethren (“Dunkers”).
Kraybill and Bowman define Old Order groups mostly by the locus of moral authority in communities. Between the four major groups, there’s a wide variance of rules about dress, technology, transportation, and so forth. The Old German Baptist Brethren are nearly unrecognizable next to the Hutterites in superficial terms, but in other terms they are very alike. Chapter 7 compares the four communities studied in terms of allowances, hierarchies, practices, and so forth. What links them together sociologically is their adherence to a certain type of communal moral authority, usually determined by a group of adult males who have been ordained for life. Common values are humility, submission to the community, and abnegation of self.
Unfortunately, it looks like Kraybill is (at least in age) nearing the end of his career, because On the Back Road to Heaven could use a revised and expanded second edition. Kraybill is a widely known and well-respected authority on all things old order, so he has written on some of these topics elsewhere, but his work here with Bowman is such a handy reference I’d like to see it updated. The Old German Baptist Brethren split in 2009. The Amish romance novel genre was only a few years old in 2001 (when this book was published), but now dominates the Christian romance market.* In 2006, the West Nickel Mines shooting occurred. In the past 20 years, the population of Amish communities has grown far more than what the book’s charts projected. Not to mention, every single one of the technological questions are out of date, since answering machines and VHS are no longer de rigeur. There’s a lot more to talk about in the mere 20 years since this book was published! On the other hand, it seems that this book is the standard resource on the subject, if one judges by Wikipedia references (which is how I found out about this book).
I was really interested in the differences between communities. Only Hutterites, for example, practice the common purse, foregoing personal property completely (long before Marx and communist ideals, the authors state). I was intrigued by the connection with the Bruderhof that led some Hutterite communities to exit the larger fellowship, but Kraybill and Bowman didn’t go into detail about that, since they are centered on Old Order practices. Old German Baptist Brethren stuck out to me as the only community that frequently acknowledged and welcomed the Holy Spirit in their worship and practice. They are also the most mystical, trusting that the group will be led into unity by the Spirit, rather than into diversity of thought.
Only two aspects of On the Backroad to Heaven bothered me. One was the consistent use of “ancient” to describe practices that only dated back a few centuries, when Old Order groups began in the Anabaptist movement. While Old Order groups may consider themselves conservative, they grew out of an extremely radical/progressive sect in the Reformation, and abandoned many Christian practices that are truly ancient. Nowadays, they can be considered as true conservatives, because they are conserving a centuries-old tradition, but “ancient” they are not.** The other was that the authors frequently repeated themselves, making the same comments about the same issues throughout the book. Part of this was likely due to the book being a collection of the authors’ scholarship, some of which had been published elsewhere, but it led to some skimming toward the end of the book.
While I personally diverge from Old Order groups so much, it’s hard to tell we’re from the same religion, I really appreciated getting to know them better through this book. I have a good mental outline of their beliefs and systems of morality, which I simply didn’t have before. Works like these are particularly valuable scholarship, since they give a voice to communities that do not speak up for themselves (nonviolence and nonresistance are core beliefs for Old Order communities).
I recommend this as a great resource for anyone interested in the sociology of Old Order groups. They’re a truly fascinating study, a prime example of the US’s commitment to religious freedom, and well worth researching rather than reducing and commodifying.
*The authors raise questions about commodifying and selling the image of Old Order groups, which has only increased since 2001. Valerie Weaver-Zercher’s Thrill of the Chaste examines this in relation to the Amish romance novel, including some quotations from Amish women who read those books, and one Amish woman who writes them.
**Communion is often done only once or twice a year, rather than the frequent observances of the early church. Women’s roles in Old Order groups are markedly different from the New Testament’s prescriptions. They promote marriage, standing against the early church’s elevation of lifelong virginity. Paedobaptism began pretty early in the church, but that’s exactly what Anabaptists rejected, facing persecution. I wish Kraybill and Bowman had discussed the Bibles these groups use, especially in German-speaking communities. Do they use German Bibles translated from original languages? What’s the reasoning for the use of the KJV in English-speaking Brethren churches?
Kraybill and Bowman define Old Order groups mostly by the locus of moral authority in communities. Between the four major groups, there’s a wide variance of rules about dress, technology, transportation, and so forth. The Old German Baptist Brethren are nearly unrecognizable next to the Hutterites in superficial terms, but in other terms they are very alike. Chapter 7 compares the four communities studied in terms of allowances, hierarchies, practices, and so forth. What links them together sociologically is their adherence to a certain type of communal moral authority, usually determined by a group of adult males who have been ordained for life. Common values are humility, submission to the community, and abnegation of self.
Unfortunately, it looks like Kraybill is (at least in age) nearing the end of his career, because On the Back Road to Heaven could use a revised and expanded second edition. Kraybill is a widely known and well-respected authority on all things old order, so he has written on some of these topics elsewhere, but his work here with Bowman is such a handy reference I’d like to see it updated. The Old German Baptist Brethren split in 2009. The Amish romance novel genre was only a few years old in 2001 (when this book was published), but now dominates the Christian romance market.* In 2006, the West Nickel Mines shooting occurred. In the past 20 years, the population of Amish communities has grown far more than what the book’s charts projected. Not to mention, every single one of the technological questions are out of date, since answering machines and VHS are no longer de rigeur. There’s a lot more to talk about in the mere 20 years since this book was published! On the other hand, it seems that this book is the standard resource on the subject, if one judges by Wikipedia references (which is how I found out about this book).
I was really interested in the differences between communities. Only Hutterites, for example, practice the common purse, foregoing personal property completely (long before Marx and communist ideals, the authors state). I was intrigued by the connection with the Bruderhof that led some Hutterite communities to exit the larger fellowship, but Kraybill and Bowman didn’t go into detail about that, since they are centered on Old Order practices. Old German Baptist Brethren stuck out to me as the only community that frequently acknowledged and welcomed the Holy Spirit in their worship and practice. They are also the most mystical, trusting that the group will be led into unity by the Spirit, rather than into diversity of thought.
Only two aspects of On the Backroad to Heaven bothered me. One was the consistent use of “ancient” to describe practices that only dated back a few centuries, when Old Order groups began in the Anabaptist movement. While Old Order groups may consider themselves conservative, they grew out of an extremely radical/progressive sect in the Reformation, and abandoned many Christian practices that are truly ancient. Nowadays, they can be considered as true conservatives, because they are conserving a centuries-old tradition, but “ancient” they are not.** The other was that the authors frequently repeated themselves, making the same comments about the same issues throughout the book. Part of this was likely due to the book being a collection of the authors’ scholarship, some of which had been published elsewhere, but it led to some skimming toward the end of the book.
While I personally diverge from Old Order groups so much, it’s hard to tell we’re from the same religion, I really appreciated getting to know them better through this book. I have a good mental outline of their beliefs and systems of morality, which I simply didn’t have before. Works like these are particularly valuable scholarship, since they give a voice to communities that do not speak up for themselves (nonviolence and nonresistance are core beliefs for Old Order communities).
I recommend this as a great resource for anyone interested in the sociology of Old Order groups. They’re a truly fascinating study, a prime example of the US’s commitment to religious freedom, and well worth researching rather than reducing and commodifying.
*The authors raise questions about commodifying and selling the image of Old Order groups, which has only increased since 2001. Valerie Weaver-Zercher’s Thrill of the Chaste examines this in relation to the Amish romance novel, including some quotations from Amish women who read those books, and one Amish woman who writes them.
**Communion is often done only once or twice a year, rather than the frequent observances of the early church. Women’s roles in Old Order groups are markedly different from the New Testament’s prescriptions. They promote marriage, standing against the early church’s elevation of lifelong virginity. Paedobaptism began pretty early in the church, but that’s exactly what Anabaptists rejected, facing persecution. I wish Kraybill and Bowman had discussed the Bibles these groups use, especially in German-speaking communities. Do they use German Bibles translated from original languages? What’s the reasoning for the use of the KJV in English-speaking Brethren churches?
February 13, 2024
A great summary of Old Order Anabaptist groups in the United States, with profiles of Hutterites, Old Order Mennonites, Amish, and Brethren. The author brings out the similarities and differences between each group in this well-researched volume. At times towards the end of the book it gets repetitive, but this book is a great look at communities that often get blurred together in the popular imagination.
May 10, 2015
I found this book very helpful in explaining these religions, especially the Brethren, the German Baptists. I had some as neighbors and they were very nice and friendly. Our children played together and attended school together and I worked with some. Although they are the most modern of all the groups they are still considered an old order. It really helps to understand other religions and respect their ways without judging.
May 1, 2018
Written in 2001, this study of the four main Old Order groups is interesting. It is a sociological study, and includes a lot of statistics. It is very much like a text book, and it repeats itself a fair bit, but if you are interested in the subject, I would recommend it. The authors pride themselves on their access to informants among the Plain People, and they gloss over most of the current negative publicity or popular culture, though they do touch on some of it in the 'postmodern' chapter. I do have a better understanding of the history and the differences among the groups.
February 18, 2020
Excellent book that explains the history and present of the Hutterites, Mennonites, Amish, and Old Older Brethren.
March 6, 2022
Very interesting, yet the information was fairly repetitive. Makes me very glad I am not in an Old Order society. Yet, there are some positive aspects of their cultures that can't be denied.
May 30, 2026
Interesting but a bit repetitive
January 14, 2011
This is a sociological study of four "Old Order" Anabaptist sects (the Amish, the Horse Mennonite, the Dunker, and the Hutterite communities), written for the general reader by authors with deep knowledge of their history, culture, and faith traditions. This work is particularly valuable for the information it provides on the lesser known sects - on the Hutterites and the Dunkers (the Old Germen Brethren). But it contains a plethora of information on all four. And is objective. It does not romanticize their communal life-styles - does not it see them as ecological heroes, nor as unspoiled, naturally wholesome primitives, nor as tourist attractions or curiosities.
Although the word "heaven" is in the title, and heaven is the ultimate goal of the groups discussed - and is, in fact, the original and continuing motivation for the existence of these groups - this work is sociology not theology. Is primarily a study of the countercultural social structures of these sects - particularly the means by which they define themselves, organize their society, preserve their traditions. The authors provide a good description how each actually functions. They evaluate each community's success in creating group loyalty, in fulfilling the physical and emotional needs of its adherents. They do a cost/benefit analysis of the price paid, the compensation gained, by adherents for replacing their individuality with group identify. They also provide an economic analysis of each society - of the means by which they support themselves, how successful those means are, whether the group is prospering, growing, or declining. In the past, the groups were primarily dependent on agriculture, on farming - but this is changing. The growth in their population, resulting from the large size of their families, coupled with the unavailability of suitable, cheap farm land, has forced some, particularly among the Amish, to turn to other sources of income. This change to work outside the farm - to work in construction or in manufacturing or in retail trade - has stressed the traditional system of social control in these groups. They have had to adapt to new economic conditions, while finding a way to preserve what is essential in their communal life. The authors evaluate these changes, assess how successful these adaptations are, and assess the future viability of these communities.
Probably the most informative portion of the book is its delineation of the particular techniques that the individual groups use to mark their borders - the fences they build to keep members in, the contemporary world out. The Hutterites primarily use the communal ownership of property; all use idiosyncratic customs (horse transportation, particular clothing, hairstyles, headwear) and measures of social control (e.g. shunning); and all avoid various aspects of modern technology that are seen to weaken communal life, the family structure. Particularly illuminating was the book's explication of the true significance of these peculiar customs - their true role in these societies as the functioning means by which the community consciously defines itself from the surrounding culture - they are the signs of loyalty, of submission, of the members to the group. For example, the use of "hook and eye" fastenings by the Amish instead of buttons, while seemingly unimportant in itself, and of no particular religious value, serves as a visible sign of submission to the group, as proof of a willingness to follow the guidance of tradition, of the "Ordnung". Therefore, a change to using buttons, sewing them on, would not be just an expression of clothing preference, but would be regarded as a sign of rebellion against the group, a sign of independence, of openness to "the world".
Because the authors give each of the four groups a separate chapter and then add a chapter on their similarities and another one on their differences, there is inevitable repetition. The same material is presented more than once. However it would be hard to find a better sociological study of how these four groups maintain their cohesion, preserve their individuality, and guard their distinctness from the surrounding culture.
Although the word "heaven" is in the title, and heaven is the ultimate goal of the groups discussed - and is, in fact, the original and continuing motivation for the existence of these groups - this work is sociology not theology. Is primarily a study of the countercultural social structures of these sects - particularly the means by which they define themselves, organize their society, preserve their traditions. The authors provide a good description how each actually functions. They evaluate each community's success in creating group loyalty, in fulfilling the physical and emotional needs of its adherents. They do a cost/benefit analysis of the price paid, the compensation gained, by adherents for replacing their individuality with group identify. They also provide an economic analysis of each society - of the means by which they support themselves, how successful those means are, whether the group is prospering, growing, or declining. In the past, the groups were primarily dependent on agriculture, on farming - but this is changing. The growth in their population, resulting from the large size of their families, coupled with the unavailability of suitable, cheap farm land, has forced some, particularly among the Amish, to turn to other sources of income. This change to work outside the farm - to work in construction or in manufacturing or in retail trade - has stressed the traditional system of social control in these groups. They have had to adapt to new economic conditions, while finding a way to preserve what is essential in their communal life. The authors evaluate these changes, assess how successful these adaptations are, and assess the future viability of these communities.
Probably the most informative portion of the book is its delineation of the particular techniques that the individual groups use to mark their borders - the fences they build to keep members in, the contemporary world out. The Hutterites primarily use the communal ownership of property; all use idiosyncratic customs (horse transportation, particular clothing, hairstyles, headwear) and measures of social control (e.g. shunning); and all avoid various aspects of modern technology that are seen to weaken communal life, the family structure. Particularly illuminating was the book's explication of the true significance of these peculiar customs - their true role in these societies as the functioning means by which the community consciously defines itself from the surrounding culture - they are the signs of loyalty, of submission, of the members to the group. For example, the use of "hook and eye" fastenings by the Amish instead of buttons, while seemingly unimportant in itself, and of no particular religious value, serves as a visible sign of submission to the group, as proof of a willingness to follow the guidance of tradition, of the "Ordnung". Therefore, a change to using buttons, sewing them on, would not be just an expression of clothing preference, but would be regarded as a sign of rebellion against the group, a sign of independence, of openness to "the world".
Because the authors give each of the four groups a separate chapter and then add a chapter on their similarities and another one on their differences, there is inevitable repetition. The same material is presented more than once. However it would be hard to find a better sociological study of how these four groups maintain their cohesion, preserve their individuality, and guard their distinctness from the surrounding culture.
October 21, 2013
I read this, admittedly decade old, book because I wanted to learn about Hutterites and this is what my local library had available without getting a loan from an university. Having grown up in Pennsylvania I was somewhat familiar with Mennonites and the Amish and even some Brethren and it was nice to read a well researched text that explored their social organization and how technology (or the avoidance of it) fits into their separatist beliefs.
Having grown up near these groups I don't romanticize them. I have no delusion about living the simple life Old Order Mennonite-style. I can't even imagine the life of a farmer using every available technology. I know farmers and I know that farming is hard - and there's a reason my family has been working in trades since all branches of the family tree were still in Europe.
The one thing I have been guilty of romanticizing is the sense of community in these groups. Perhaps this is because I live fairly solitary existence and the thought of a built in network is appealing. This book explores that sense of community and while it shows the incredible benefits, it also explains how the trade off is giving up any individualism and self-determination.
I can't really speak to the academics - I will presume the authors are experts - but one thing struck me as odd. While I'm assuming the authors' intent when referring to 'ancient truths' or 'ancient ways' or 'ancient' anything with the Old Order groups that they meant that the groups considered these traditions to be ancient. Why point this out? Many other religions consider their beliefs to be 'ancient' in origin as well. By calling the Old Order ways 'ancient' it seems to imply an ancient origin to their religion which just isn't there - or at least, not more so than any other Christian religion. I'm no Biblical scholar, but I'm confident in my assessment that Jesus didn't wear suspenders and a broad brimmed hat.
While I found the book to be educational and informative, I can't say it was a 'fun read.' Like so many academic books, the authors don't seem to want to make it read like anything other than assigned reading. True, they are professors and not authors per se, but that's not a good excuse for their book to get a bit dull and even repetitive at times. I do have to give kudos for the title. On the Backroad to Heaven is a fantastic title. And the authors were obviously in love with it - they use that phrase quite a bit throughout the book. It was overused to the point where every time I read it I could envision Craig Robinson turning to the camera, breaking the fourth wall, and saying "It's like we're on some sort of... Backroad to Heaven."
Having grown up near these groups I don't romanticize them. I have no delusion about living the simple life Old Order Mennonite-style. I can't even imagine the life of a farmer using every available technology. I know farmers and I know that farming is hard - and there's a reason my family has been working in trades since all branches of the family tree were still in Europe.
The one thing I have been guilty of romanticizing is the sense of community in these groups. Perhaps this is because I live fairly solitary existence and the thought of a built in network is appealing. This book explores that sense of community and while it shows the incredible benefits, it also explains how the trade off is giving up any individualism and self-determination.
I can't really speak to the academics - I will presume the authors are experts - but one thing struck me as odd. While I'm assuming the authors' intent when referring to 'ancient truths' or 'ancient ways' or 'ancient' anything with the Old Order groups that they meant that the groups considered these traditions to be ancient. Why point this out? Many other religions consider their beliefs to be 'ancient' in origin as well. By calling the Old Order ways 'ancient' it seems to imply an ancient origin to their religion which just isn't there - or at least, not more so than any other Christian religion. I'm no Biblical scholar, but I'm confident in my assessment that Jesus didn't wear suspenders and a broad brimmed hat.
While I found the book to be educational and informative, I can't say it was a 'fun read.' Like so many academic books, the authors don't seem to want to make it read like anything other than assigned reading. True, they are professors and not authors per se, but that's not a good excuse for their book to get a bit dull and even repetitive at times. I do have to give kudos for the title. On the Backroad to Heaven is a fantastic title. And the authors were obviously in love with it - they use that phrase quite a bit throughout the book. It was overused to the point where every time I read it I could envision Craig Robinson turning to the camera, breaking the fourth wall, and saying "It's like we're on some sort of... Backroad to Heaven."
July 23, 2012
The authors of this book take a look at four Old Order Anabaptist groups and explain the history, beliefs and practices of the groups, their similarities and differences and why they chose to live the way that they do. The Old Order groups are the most extreme in their beliefs and separation from modern society. Some eschew automobiles and electricity while others allow some modern devices while denying others such as the Bretheren's use of automobiles as long as the radios are removed.
I found this book to be very informative and well researched.
I chose to read this book for several reasons.
I have recently read books about the Amish and have read about the Hutterites in the past, but did not know much about the Mennonites or the Bretheren. I was most interested in the Bretheren because I am aware that many of their teachings and practices have influenced the Christian group that I meet with, the Lord's Recovery. While there are many differences, I did see many things in the beliefs and practices of the Brethren that are definite influences on those of the Lord's Recovery. Some of those include the practice of meeting with the church according to locality, having no bishops, having an attitude that "worldly" activities should be shunned, and a focus on the inner transformation of the believers.
I found this book to be very informative and well researched.
I chose to read this book for several reasons.
I have recently read books about the Amish and have read about the Hutterites in the past, but did not know much about the Mennonites or the Bretheren. I was most interested in the Bretheren because I am aware that many of their teachings and practices have influenced the Christian group that I meet with, the Lord's Recovery. While there are many differences, I did see many things in the beliefs and practices of the Brethren that are definite influences on those of the Lord's Recovery. Some of those include the practice of meeting with the church according to locality, having no bishops, having an attitude that "worldly" activities should be shunned, and a focus on the inner transformation of the believers.
April 2, 2013
On the Backroad to Heaven is a fascinating comparative study of four Old Order religious groups: Amish, Old Order Mennonites, Hutterites and Brethren, providing an overview of the culture, growth, distinctive way of life, and unique religious heritage. Further analysis is also done on the effects of Post-Modernism on these communities so deeply rooted in tradition.
Kraybill and Bowman do not treat the Old Order communities neither as cultural relics nor overly-romantic anti-Modernists but rather, as committed Christian communities living by faith and as having made rational and sincere choices to protect that faith in the face of Modernity's onslaught.
Both Kraybill and Bowman are respected and known scholars of Old Order Anabaptists and so this book naturally is informative and scholarly. It provides a welcome addition to scholarship on Old Order Anabaptists, particularly the Old German Baptist Brethren, on whom there is comparatively less scholarship.
Kraybill and Bowman do not treat the Old Order communities neither as cultural relics nor overly-romantic anti-Modernists but rather, as committed Christian communities living by faith and as having made rational and sincere choices to protect that faith in the face of Modernity's onslaught.
Both Kraybill and Bowman are respected and known scholars of Old Order Anabaptists and so this book naturally is informative and scholarly. It provides a welcome addition to scholarship on Old Order Anabaptists, particularly the Old German Baptist Brethren, on whom there is comparatively less scholarship.
January 30, 2016
Picked this up at the library because it featured a chapter about the Hutterites. It's a neat book that compares and contrasts four different Old Order groups. The first few chapters cover each group and the last few compare and contrast them, then talk about what makes them continue on despite changing technology. The chapters on the Old order Mennonite and Amish were ok, probably because I already knew some things about them. The most interesting to me were the chapters on the Hutterites and the Old German Baptist Bretheren. Probably because these two groups aren't as well known. If you are interested in the Amish and similar groups at all, I recommend this book.
July 21, 2009
I've always been a bit confused about various plain folk, and this book straightens it all out. The writers do torture the metaphor of "backroad to Heaven" a bit, but its a small flaw that is more than made up for by the sensitive and careful delineation of each group's similarities and differences.
August 29, 2012
This book was legitimately interesting to read. I'm really glad my instructor chose a book rather than a textbook. In fact, if this book was intended to be a text book, it didn't feel like one at all. It was funny at times and extremely informative all the way through. I recommend this book for anyone wanting to learn more about the Anabaptists.
January 5, 2010
This is very much an academic book, but it does a good job at presenting information about the Old Order Brethren religions (Hutterite, Amish, and Mennonite) without being too dry.
Displaying 1 - 16 of 16 reviews