From Ohio to Ukraine and some people seem to be like to plain folks at home

  • April 18, 2010
  • 1862
                        
In the summer of 2008 Wayne Hursh (with CAM in Ukraine) and Victor Bernyk first visited a group of believers in S.W. Ukraine who live and believe a lot like the Amish. A program on Ukrainian TV had earlier called them Ukrainian Amish. Friends had told Wayne about the program, and when he came into the area, he decided to look them up. They discovered the group to live very simply, and to seek to be separate from the world. They seemed hesitant to reveal much about themselves - only that they came from an Orthodox background and have been evangelical believers for several generations. Sometime later Bruce Jantzi, from the MIM mission in Chernovitsi, visited these people with a few others. They also found them to be reserved, and when they asked to pray together, Bruce discovered that they were offended with their cameras, and that they didn’t want to be photographed. In October 2008, Roy Hershberger Jr., an Amish bishop from Berlin, visited this same village. When the Ukrainian Amish heard that the Amish position on cars, electricity, cameras, and phones is similar to their own, they were more receptive. They then said that if any more Amish come, they want to know in advance so they can get more people together, and at a different place. In July 2009, my wife and I, with Beth Hostetler, traveled to Chernovitsi, Ukraine, after helping at a summer Bible camp in the Kiev area for Master’s Int’l Ministries. Chernovitsi, where Bruce Jantzi lives, is about 120 miles from the Ukrainian Amish. Bruce sent word that we would like to visit them and set a date and time. So, on Sunday afternoon, July 26, we headed west and slightly north. We traveled through a beautiful but largely deserted plateau between the Prut and the Dniester Rivers, which run parallel. The area looked like excellent farming country. After a three-hour drive on a bumpy road (through a major highway), we came to where the first several visits took place. Here we picked up two men belonging to this group, of whom one could speak Russian with Bruce. (Their native tongue is Ukrainian.) They said that where we want to go is just across the Dniester River ahead of us, but there is no bridge here. So we drove along the river for 40 km. to a bridge, went across, and came back on the other side. This took one and a half hours and the road was like a dirt farm lane part of the way. When we got to the village of Deleva, we saw some of these people in the village. One could easily pick them out by their dress. Their homes were also distinctive and all alike - painted light blue. We were taken to a compound on the edge of the village where 20-30 families live. It appeared that eight to 10 families live in a long apartment-like house. Each family has two or three rooms. The central kitchen was in another building. There were several barns on the site, and the buildings were surrounded with gardens, orchards, and grain fields. As we looked around and visited with our “guide,” he didn’t answer all our questions, saying that the elders and leaders are coming and they will answer our questions. Soon people started coming and among them was an older man who invited us into the quarters of their recently deceased leader, Evan Tekasch. His elderly widow still lives there. This older man was one of the ministers, and did a lot of the talking. We were seated along the outside wall and the room quickly filled up. Some men and women sat on benches in front of us. Others stood behind them, and at the back wall, men stood on benches and stools with their heads to the ceiling. As it filled up, people sat in front of us on the floor. The doorways and open windows were packed with people. There were probably 100 adults there. It turned out we talked for four hours. As time passed, the interpreter’s young son became restless so two of the young sisters who came with us took him outside. There were about 50 youth and children outside. The youth immediately surrounded them and asked the one sister who spoke Ukrainian about their lives and about America. The language this group speaks is an old Ukrainian dialect, which is not used anymore elsewhere. Our interpreter, Michael Jantzi, did not always understand all the words. Victor Bernyk, who is native Ukrainian, said they speak like his grandmother used to, in an old religious dialect. Some of the older ones spoke Russian, learned in communist times, but the younger ones didn’t. So the group has their “own” language. The older man welcomed us and told us they want to know more about the Amish since they are being compared with them, and don’t know what we believe. So I spoke briefly about our past in Europe and in colonial America, and the persecutions that took place. When I mentioned the Martyr’s Mirror, the older man spoke up and said he’d like to read one. I also explained our beliefs and values and how we live. I told them how we differ from general religious society. It was heartwarming to see them nod their heads in agreement as I explained our doctines. They all expressed surprise at the number of Amish in America. Later they told us their leader, Evan Tekasch, had a vision that there are other groups who are still true to the truth, and that they should seek for them. They believe nominal Christianity to be backslidden and apostatized. We came as close to their expectation of another group they could recognize as anyone they had met. He also believed that the time would come when people would ask about their faith and respect them, and now this was taking place. So these were also reasons they were interested in us and open to us. Then I asked them to tell us about their background and beliefs. They seemed ready to share. This is the story they told: A man from that village had been sent to the Ural Mountains in 1914, during WWI. He probably was in a prison labor camp. Here he became converted through the influence of another prisoner. We surmise this prisoner was a Mennonite, because when this convert came back to the village in 1928, he believed in nonresistance, separation from the world, headship order, and brotherhood. The elder said their “faith began in 1928 when this brother began to preach the new birth and people became converted.” The village at that time was steeped in Orthodox rituals and practices. A church of born-again believers resulted from this preaching. Life was hard in those times, since the communists had taken over in 1917, and tried to take control here. But the area was staunchly nationalistic and resisted the Russian communists, who did not gain control here until the 1940s. During this time they had to meet secretly to worship and baptise. Their leaders were harassed by the KGB, but were spared from arrest. They had very few Bibles during this time. Then in the 1940s a Ukrainian evangelist named Onyschenko bought them Bibles. Onyschenko was a convert of the Stundist movement, which was active during this time among the Russian Mennonites in Zaporosche. (The Sundists were Pietists from Germany who promoted an hour (Sund) of Bible study and prayer each day for believers. This movement laid the groundwork for the Mennonite Brethren Church in Russia and later the Baptists.) In 1943 a man by the name of Evan Tekasch was converted. He had been raised a staunch Orthodox, but joined the group and married a “Stundist” girl. (The old lady still living in the house.) His Stundist father-in-law gave him a Bible, and started him on his spiritual journey. They explained that for “six years and 40 days” Evan struggled with his sinful nature, until he got victory and was then baptized. Evan eventually became the leader of the group, until his death in January 2009. They spoke very highly of Evan, referring to him as their “Prophet” or “Teacher.” He must have been a very perceptive and capable leader. They spoke at length of their “Prophet’s” visions and dreams. By this time a younger man came, who was also a minister, and a brother-in-law to the older man. Both were related to the “Prophet,” who had appointed them as ministers. This younger man eventually did most of the talking. They said Evan heard a voice from a fire that said he would be ordained. Sometime later, when he was ordained, the elder used the exact words he had heard from the fire, even though he had told no one about them. They spoke of at least seven such visions or dreams. For example, Evan predicted the Israeli War of 1967, and the fall of communism in the late 1980s. They stressed that all of his visions came true, and none failed. They said Scriptures say that if a prophet says something and it doesn’t happen then he is a false prophet. They also said that their “Prophet” changed his emphasis as time went on. Others began having visions and dreams and taught things that were not scriptural. So he began to teach that the Bible is sufficient and is the ultimate guide for a godly life. They still put more emphasis on visions and dreams than most Anabaptists do, but seem to have found a balance. Before he died, the “Prophet” requested that his teachings, especially his visions, not be written down, so they don’t depend on him instead of the Bible. I explained how we use the lot to ordain ministers and they found that very interesting, never having heard of that being done. But they recognized it as scriptural, from Acts 2. Then I asked how they ordain and they said their “Prophet” had appointed them, with the consent of the church. They have a dress standard, which they said was shown the “Prophet” in a vision, after problems with dress issues. Men and women wear only long sleeves. The women wear skirts and blouses that they make themselves. They are plain and modest, but of all colors. The women wear heavy scarves at all times. The married tie them in back and the unmarried in front. The men all wear cloth hats, which they make themselves. Otherwise the men seem to wear any clothes that are not extravagant. They stressed that clothes can become an idol and a snare if we set our hearts on them. They live and dress as simple village people. Their houses are plain, without anything hung on the walls. They are clean, but we think the floor is dirt covered with carpets. They emphasized that the people of God should be separate from the world. The world is corrupt and will perish, so Christians should be free from bondage or dependence to the world. They said this is why they decided against electricity, phones, and gas when these things came to the village in the 1970s. Their “Prophet” did not want automobiles or the above things and they still keep to this rule. They said they do not use any power tools at home, and do only what they can do with horses or by hand. They do not raise much grain because they cannot thresh it. Sometimes they hire tractors or combines to do field work, but mostly they make hay by hand. They cut it with scythes and rake it by hand. They raise hogs and cattle and butcher them themselves. They have seamstresses who make most of their clothes, several cobblers who make shoes, and someone who makes all the men’s hats. When I asked if they have blacksmiths, they said “everyone of us can shoe a horse!” When we asked about their beliefs, they said they believe we must be born again and that salvation comes by faith in God’s grace and forgiveness through repentance on our part. They said we must overcome our own carnal nature and said when this is accomplished - that we do not serve sin any longer - and when we can love and forgive those who offend us, then we have received the baptism of the Holy Spirit. It appears they somewhat have an idea of a second work of grace, although they didn’t talk about a distinct experience, but only about the signs of that baptism. They practice believer’s baptism by immersion in the Dniester River. They said it is a very sacred occasion, and they do it at sundown or daybreak, with only the ministers, the applicant’s family, and a few “witnesses” present. They admitted that this is probably a carryover from Communist times when they had to perform baptisms in this way. When asked if they instruct their candidates for baptism they spoke at length how they go through the Ten Commandments for this. They teach strongly against sins of the spirit: idolatry, jealousy, hatred, covetousness, backbiting, and immoral thoughts, etc. They question their candidates not only about their faith, but also about these sins. If they do not have clear victory over them, then they put off baptizing them until they have a clearer testimony. They said if any member says something about another person that is not true or a rumor, the offender must go before the church and confess what he said, and what is the truth. And if the slander spread to another village, then they have to go there and do the same. They do not take part in the military, and especially do not take an oath for office or to be inducted into the army. While they go to public school, they lamented that much evil comes to their children through this. They often are a majority in the classroom, which is the only reason they can tolerate the public school system. But they do not send their children all the time, and only through elementary school. Consequently, most of their young men fail the written induction test when called to the army. A few have served time in prison for not serving. When I asked what they work for an income, they explained that they do construction work (mostly masonry in this area). They said when they go, they send youth, skilled laborers, and old men together. And they do not stay away more than a few days. When they are paid, the money is divided equally among the workers. When asked how they get to these jobs, they said they hire drivers from the village. And they use cell phones on the job and also power tools and generators. They also use telephones at some of their non-member neighbors. I asked if they use doctors and hospitals and they said they do if they have to. But when someone is sick, they pray over them, and pray for wisdom and directions about how to treat them themselves. And they said most of their sick are healed this way and God shows them what to do. However, they have to go to hospitals for Cesarean-section births for some women. This is a real problem because this costs a lot and they have little money. And they conflict with the doctors who do not want those women to have more babies. They have large families - averaging 10-12 children - and attach significance to childbearing as a part of a woman’s salvation (c.p. I Tim 2:15). The children looked healthy and clean and were happy and relaxed. We were a great novelty to them. They do not allow their youth to walk the village streets alone after dark. They also said they lose only two or three per hundred of their young people to the world. One man offered that it takes “much admonishing and prayer, with many tears, to bring up children.” They have high moral standards and said almost all their young people come to marriage in purity. If a young man wants to marry, he tells the ministers who he would like to marry and they arrange it with both parents. Many girls marry at 17-19 years old. Weddings are simple, performed in regular worship services. They do serve some special food, like cake, or fruit. I asked if they use excommunication. They said they do, but very reluctantly. They work diligently, sometimes for years, to win back those who go astray. When asked about their worship services, they said they worship in designated homes. Several ministers preach and it is open for others to speak also. They said they do not always meet on Sunday. They believe the N.T. principle of a day of rest is fulfilled when one ceases from serving sin (based on Hebrews 4). They keep a day of rest, but it can be any day of the week. They refrain from work on Sunday as much as possible in order not to offend the Orthodox villagers. However, if a harvest is ready, they will do what they think is necessary. One area we were a bit uncomfortable with was that the younger minister spoke almost an hour about their idea of the end times and eschatology. They have detailed ideas concerning the superpowers, Israel, the Jews, and Armageddon. I explained that most Amish don’t think it is important to figure that all out. We are called to be ready and to be a salt and light to the world. When the salt becomes too little, then the end will come. They agreed with this. Perhaps they never heard any alternative philosophy of end times. At the close of our four hours, we asked them to sing a song. They sang slowly and plaintively for 15 minutes - one song. According to Victor, it was a very meaningful, but unfamiliar song. Bruce suggested that my wife and I sing a verse of the Lob Lied in the traditional slow tune. We sang three lines, and they liked that very much. Then we suggested having prayer together, and they responded by saying they were waiting for us to suggest it, not knowing whether we could accept their faith. They all knelt down, and all prayed his own prayer audibly. It was not loud or disorderly, but very fervent. Some cried. After perhaps seven-eight minutes, the group quieted down and the older minister prayed for another five minutes and closed. They then asked us for any criticisms or comments. I made a few about visions and dreams and eschatology, but praised their faith and life. They want the Amish people to respond whether we can accept them and we can consider their faith as scriptural. They asked several times if we don’t judge them for their peculiar beliefs. I assured them I understand how they think and believe, and respect them for it. They had been mocked and upbraided for their convictions by the villagers. They said they told us more about themselves and their faith than they had ever told anyone before this. They asked us to tell them if we see something they should correct or change. After this I looked at the clock and it showed 8 o’clock. When I asked, they said they still use “Polish time.” Poland had ruled this area up to WWII. And they also have daylight savings time, which they don’t take. So they are two hours behind the rest of the village. It was 10! After serving us borscht, sour milk, and cabbage rolls, we headed for home. We arrived at Bruce Jantzi’s home in Chernovitsi at 2 a.m. Although the Ukrainian Amish seem to have had Mennonite influence early in their movement, their applications of Anabaptist principles were made largely on their own. During this time, they were largely isolated from other evangelical groups. It is intriguing that they have developed many convictions which bear great similarity to convictions found among various Amish groups. Some of these are: a dress standard, their nurture of children, rejection of technology, their own language, a close brotherhood, and their own time. As one ponders the way these people live, the following aspects present themselves as positive challenges for us to consider: Their emphasis on holy living and victory over the sins of the spirit; their simple faith in God for healing and direction. It appears they often ask God for guidance; their reluctant use of the bann, and their efforts in bringing back errant souls.


Loading next article...

End of content

No more pages to load