Jakob Ammann

Lore & Background

Jakob Ammann was born on 12 February 1644 in Erlenbach im Simmental, Canton of Bern, Switzerland, to Michael and Anna (née Rupp) Ammann. His grandfather has been identified as Ulrich Ammann. All three Ammanns were tailors. Jakob was third in a family of six children. He probably received limited formal education. On 37 official documents signed by him, only his initials appear, with most of them having a nearby note that Ammann was not able to write so he only "made his mark." However, on three documents, his signed name does appear, although twice it was probably written for him by someone else; once, with the same style of writing as his initials, appear the poorly formed letters "J. AMME," which is assumed to be his own writing. Because he asked for letters to be read in one meeting, it is assumed he was not able to read or could do so only poorly. He did better financially than the average person of his time. Jakob was married to Verena Stüdler, but very little is known of her beyond her name. They had at least one daughter and one son, Baltz. Jakob's father and one of his sisters also joined the Anabaptist movement. His brother Ulli, 18 years his junior, was also an Anabaptist and is known for his moderating tone in the attempts at reconciliation between the Amish and Reist sides. On 12 March 1671, he is noted as the sponsor for a baptism in the state church. In June 1680, government correspondence from Oberhofen asked for counsel from authorities in Bern on how to deal with a Jakob Ammann who had "become infected with the Anabaptist sect." This is the first known reference to Ammann as an Anabaptist, indicating a conversion to Anabaptism sometime between 1671 and 1680. Sometime between his conversion and 1693, he was ordained to the ministry, possibly by Hans Reist who would later become one of his greatest opponents. By 1693, Ammann had moved from Switzerland to Heidolsheim, Alsace where his father died and was buried in the neighboring village of Baldenheim. Apparently shortly after the death of his father, he moved to the head of the valley at La Petite Lièpvre (Klein Leberau), near Markirch (today Sainte-Marie-aux-Mines), Alsace, remaining there until October 1712 when all the Anabaptists in the area were expelled by an edict of Louis XIV of France. After this date, no more records concerning Jakob Ammann have been found. He probably went to live with friends or relatives somewhere in Lower Alsace. The date and place of Ammann's death are unknown, but in 1730 his daughter requested baptism in the Reformed Church in Erlenbach and stated that her father had died.

Reader's Guide

Jakob Ammann's significance lies in his role as the namesake of the Amish religious movement and his central involvement in the 1693 schism among the Swiss Brethren. The schism centered on issues including shunning those who had been banned, whether liars should be excommunicated, whether the 'good-hearted' (sympathizers who did not undergo rebaptism) could be saved, foot washing, and social avoidance including not eating meals with the excommunicated. Until recent decades, Ammann was often portrayed as an angry, harsh, and demanding leader blamed for the division. However, with the publication of correspondence from the period beginning in 1950 and new evidence, his reputation has received a more positive appraisal among some researchers. The issues were broader than the two most prominent men involved, Jakob Ammann and Hans Reist. The two sides formed mostly around two groups of people with different origins, with nearly 200 surnames among the Amish in the 1690s and very few found on the Reist side. Ammann's legacy is the enduring Amish community, which continues to practice a distinct form of Anabaptist Christianity. From Jakob's letters, it can be learned that he was a firm disciplinarian, uncompromising in what he believed, and expected others to "conform to the teachings of Christ and His apostles." His rejection of the "good-hearted" stemmed from his belief that whoever accepted the "true saving faith" would be baptized upon that faith, cost what it may. They would "forsake the world" and practise a very practical separation in their everyday life. Jakob was willing to disregard longstanding customs and practices if they were not founded on God's Word. He denied that he was trying to start a "new faith." He believed in a new birth experience that would radically change a person. He wrote: "If a miser does not turn from his fornication, and a drunkard from his drunkenness, or other immoralities, they are thereby separated from the kingdom of God, and if he does not improve himself through a pious, penitent life, such a person is no Christian and will not inherit the Kingdom of God." In practical matters, he stood opposed to long hair on men, shaved beards, and clothing that manifested pride. Liars were to be excommunicated. Ammann, unlike most Amish married men of today, however, had a mustache, which is largely forbidden today in the faith.

Did You Know?

• Jakob Ammann was a tailor, as were his father Michael and grandfather Ulrich.
• On 37 official documents, Ammann only made his mark because he could not write; on one document, the poorly formed letters 'J. AMME' appear, assumed to be his own writing.
• Ammann's conversion to Anabaptism occurred sometime between 1671 and 1680, with the first known reference being a June 1680 government letter calling him 'infected with the Anabaptist sect.'
• Ammann had a mustache, which is largely forbidden among most Amish married men today.
• In 1730, Ammann's daughter requested baptism in the Reformed Church in Erlenbach and stated that her father had died, but the date and place of his death remain unknown.