Discussion Questions

The speaker admits their first exposure to Amish/Mennonites was largely “cultural,” even “touristy,” going to Goshen “to look at the Amish.” What does that confession reveal about how easily Christians can turn a discipleship tradition into a curiosity, and what would it look like to approach a people group with fear of God instead of consumer intrigue? JumpstartAnother way to ask: The speaker says their first look at Amish/Mennonites was more like “tourism.” How can Christians treat serious faith as something to gawk at, and what would it look like to approach a group with respect for God instead of curiosity for fun?

The speaker lists reasons the Amish felt impossible—language, horse-and-buggy, allergies, air conditioning—before any serious engagement with their theology. Where do you see yourself filtering obedience through comfort and feasibility first, and what does that suggest about what you believe God requires (or doesn’t require)? JumpstartAnother way to ask: Before thinking about Amish beliefs, the speaker focused on how hard and uncomfortable their life seemed. Where do you decide what you will obey based on comfort first, and what does that show about what you think God really expects from you?

The speaker describes being attracted to something that “looked more biblical,” noticing “they were doing things that we weren’t,” and asking, “Why did they do them?” What picture of God is implied in that curiosity (God as One who actually expects to be obeyed in concrete ways), and how does that differ from a God who mainly wants sincere intentions? JumpstartAnother way to ask: The speaker liked that the Amish looked “more biblical” and did things others didn’t. Does that curiosity assume God expects real, everyday obedience, and how is that different from thinking God mostly wants good intentions?

The speaker says they weren’t necessarily “just searching,” yet also felt “pushed out” and wondered, “Maybe we don’t fit as well here anymore… where would we fit?” How should Christians discern the difference between God-led conviction and mere church-shopping fatigue, and what markers would early Christians have looked for when choosing where to belong? JumpstartAnother way to ask: The speaker felt pushed out and wondered where they fit. How can you tell the difference between God convicting you and just being tired of your church, and what signs would early Christians use to decide where they belonged?

A major turning point was family life: homeschooling five children while working “70, 80 hours a week,” realizing “we have two different lifestyles,” and deciding, “We wanted to be closer.” What does this story suggest about God’s priorities for household life, and how does it confront modern Christian normalizations of overwork, careerism, and fragmented family rhythms? JumpstartAnother way to ask: The speaker’s family was overwhelmed by work and school, and they realized they were living “two different lifestyles.” What does this suggest God cares about in family life, and how does it challenge Christian habits like overwork and a scattered home schedule?

The speaker expected to quickly find an “awesome Bible Belt, Southern Baptist Church” with “children’s ministries” and “great music,” a church “of that brand,” but “couldn’t.” What assumptions about church health and faithfulness are embedded in that expectation, and how might early Christians have evaluated a church without those modern ministry markers? JumpstartAnother way to ask: The speaker expected to find a strong “Bible Belt” church with great music and kids’ programs, but couldn’t. What does that expectation say about how we judge a “good” church, and how might early Christians judge a church without those things?

The harp pamphlet sat in a drawer for five years and then resurfaced during upheaval; the speaker frames this as part of a “whole long process.” How do you interpret God’s providence in small, delayed details like that without turning them into superstition, and what might this reveal about God’s patience and timing? JumpstartAnother way to ask: A harp pamphlet sat unused for five years and later mattered during a hard time. How can you see God’s guidance in small, delayed details without getting superstitious, and what might this show about God’s timing?

When the harp-maker asked, “Do you have a church down there?” the speaker thought, “What on earth would he know… he’s five states away,” yet he connected them to an Anabaptist congregation. What does this say about the importance of relational networks and intentional community in finding fellowship, and how does that contrast with modern individualistic approaches to church membership? JumpstartAnother way to ask: A harp-maker far away helped connect them to a church through his contacts. What does this show about the value of relationships and community when finding a church, and how is that different from choosing a church on your own?

The speaker didn’t know what the harp family was—“not Amish… apparently not Mennonite either”—but noticed “something on their heads.” How does the transcript portray the gap between recognizing visible practices and understanding the theological reasons behind them, and what dangers arise when Christians judge (positively or negatively) based on externals before hearing the convictions? JumpstartAnother way to ask: The speaker noticed head coverings before understanding what the group believed. What problems happen when we judge Christians mainly by outward practices—good or bad—before we listen to the reasons behind them?

The minister’s response—“You just come as you are… We don’t expect anything”—landed as “what we needed to hear.” In an Anabaptist context often associated with visible standards, what might “come as you are” mean (and not mean), and how does that challenge evangelical slogans about grace and belonging while still leaving room for costly obedience? JumpstartAnother way to ask: A minister said, “Come as you are… we don’t expect anything,” and that felt like what they needed. In a tradition known for clear standards, what might “come as you are” mean and not mean, and how can it include grace while still calling for costly obedience?