The Amish view of government is the same as it has been since settling in America. Their views on government stem from the bible. Their interpretation of the bible comes three themes. One of the major themes is a rejection of worldliness, which means that they believe God wants them to be separate from the larger society of sin. They remain very strict on separation from the outside world and try to avoid contact with non-Amish people. They also remain very close with their community by stressing self-sufficiency within their community. This separation from the outside world does result in complete isolat

ion. The Amish people stay on friendly terms with non-Amish people who live in close proximity to their farms and also engage in business dealings with non-Amish buyers (Kraybill, 1993). They believe that government is necessary to maintain order, to punish wrongdoings, to protect its citizens, and to provide a police force (Hostetler, 1980). The Amish believe that the government should not encroach into spiritual territory (Kraybill, 1993), just as it states in the First Amendment to the Constitution. However, the Amish’s definition of a religious issue is quite different from the rest of society. While most Americans do not consider Social Security, other Welfare programs, and Military conscription a matter of religion, the Amish consider these issues to be a violation of the their beliefs (Niemeyer & Kraybill, 1993). This is because the Amish have a completely different lifestyle from the rest of American society where their lives do not separate daily routine and religious routine. This theme of Amish life is referred to as Gelassenheit, which explain the daily attitudes and actions that expected out of each Amish person. This includes submitting oneself to God’s will and authority (Kraybill, 1993). Because they are pacifist people who take care of their own family and community members, the Amish reject Social Security, Military Conscription, and other social welfare programs (Hostetler, 1980). By participating in any of these programs the Amish would be violating separation and Gelassenheit (Kraybill, 1993).

Although they do reject government aid, the Amish do not leave their members fending for themselves. In all communities the Amish have made mutual agreements covering the loss by fire, lightning and storms. In many communities The Amish have created liability and hospitalization insurance that is an alternative to commercial insurance. This plan was created when families were finding it hard to raise enough money within the community to pay off the cost of hospitalization. The Amish are not forbidden to buy insurance from a commercial company; however they never buy insurance on their life or their property, and some families and communities refuse to buy insurance at all. Many other types of Amish Aid programs have developed over recent years as well. The Amish have a mutual agreement to help one another if there is a natural disaster or any damage to property. Each region has a committee that assess these damages and elects officers that control the committee. The Amish will split the cost of damage and they will do free labor to repair what was lost. When there is a need for disaster relief, Amish people from all over come to h

Some topics in this essay:
Social Security, Amish Aid, Washington DC, Public Law, Niemeyer Kraybill, Gelassenheit Kraybill, America Amish, United Lee, Military Conscription, social security, Edwin Lee, amish people, hostetler 1980, kraybill 1993, social security tax, welfare programs, 1993 amish, federal aid, amish workers, ferrara 1993, social welfare, et al 1993, niemeyer et al, pay social security, social welfare programs,