After some years, 35 of these about 60 church members who opted against Civilian Public Service camps on May 30, 1946, formed a separate church and built a meetinghouse in 1947 close to Reidenbach, an unofficial place name in Earl Township, Lancaster County, Pennsylvania, where there is a Reidenbach Road.
That created a split as the old question of "When and if it was right to ordain Aaron in a two weeks' period after minister Henry was expelled?"
These two families on Snyder Drive, neighboring the church house, were the last members of the Kleine Reidenbach Gemeinde, which started in 1981 and ended in about 2000.
Henry M. Hoover, its leader, minister up to his death, finally joined with some families the Orthodox Mennonites of Gorrie, Huron County, Ontario.
The Orthodox Mennonites had already one settlement in Trigg County and some of the Henry Hoover group looked for company and fellowship with it.
This had a complete impact on its lifestyle, even outlook: growing full beards, getting outhouses...This had also a positive effect on its growth and for the young people who could find more company beside the closest first cousins and related friends they grew up.
And finally the last of his group's families and single persons either joined the Amos Martin branch started in Kentucky at that time or the Groffdale Conference Mennonites.
This dissolution of the Henry Hoover group was a voluntary movement, but led to a split, as they could not hold communion in 2004 about the next steps for the complete church.
These persons joined a separate Amish group, the so-called "Girod-group" of Vevay, Indiana which consisted of only 15 families at that time.
Daniel Hoover's group was in an article of 2009 called the "strict 35ers", when there were problems with police about custody of a neighbors´ girl and keeping it hidden.
Beside these new or dissolved groups, many single family units exist, some holding church service in kitchens or living rooms, some just read from the Bible.
By now there are some groups whose children reach now the late 40s and never married, had no chance, because their parents (in their eighties now) separated some decades ago and stayed alone for so many years.
Due to its big size and three separated settlements, two in Penna, one in Kentucky, the Amos Martin group started to print own directories.
Another issue is their understanding that technological backwardness is a strong helping tool for stepping up the heavenly ladder, keeping and holding on to material rules became very much a matter of salvation: One former Henry Hoover Mennonite deacon p.g.
expressed to another member, who had a crawler: „Dann wittscht du liewer de tractor hawwe wie in de Himmel kumme?“!Such and other expressions, a strong connection of what is allowed and where it would lead to (hell or heaven) are manifest and solid grounded in their understanding of living a Christian life.
Being "zurickhaltig", "humble and backwards minded" in technological areas is very much connected to earning a much more than living hope of salvation.
The sinner is outcast figuratively and now outside of God's flock, he shall repent, accept his wrongdoings and there is hope he will obey in future to all these rules and come back and kneel down.
Being expelled means if staying unrepentable being outside of any hope for salvation, as the church can loose and bind on God's behalf on earth, which will also being accepted in heaven.
Reidenbach Ordnungen (set of church rules) do not allow cars, rubber wheels on buggies, tractors for fieldwork, TV, radio, telephones and electricity from public lines.
All these Ordnung rules serve several issues: keeping a group together, increasing Gemeinschaft, keeping outside influence out, staying faithful to old ways and theology, preventing modern thinking entering (rules of women, in sexual matters, in doctrinal matters, in scientific matters..) Due to the many split of Reidenbach Mennonites, their Ordnungen differ somewhat nowadays and have gone different ways: The Ordnung of the Amos Martin group is somewhat relaxed for business men in regard of cell phone ownership and use, it is expected from them to donate more for paying hospital bills because having this privilege.
Also in clothes styles there is a growing difference, while the Daniel Hoover group looks rather like Pikers with unicolor shirts and some families emphasize getting more simple in lifestyle, the Amos Martin people, especially among the young are influenced by Cowboy fashion trends (boots, hats upfolded).
The Daniel M. Hoover group, a very conservative branch, allows solar panels of a certain size and reloads thereby small batteries in their sheds, while many of them still use old-style outhouses, non flushing water toilets.
Henry M. Hoover's group had for example flushing water toilets allowed and get rid of them when a part were joining Gorrie Mennonites.
Due to some marriage problems resulting from splits (partners separated in church affiliations) two Reidenbach groups used the law for custody or visitation rights.
In these cases they used attorneys and left the traditional way of complete defenselessness and not using state powers in order to solve problems.
There are basically four family names among the Reidenbachs: Martin, Hoover, Reiff and Nolt, because there was only a small founder group.
Over the years two names were added, one by a marriage with an outsider who converted, then went with the Kleine Reidenbach church side and finally left, and one by a convert from the Wenger Mennonites who even became Prediger(minister), so that Reidenbach Mennonites are nowadays carry also names as Starr and Leid, both among the conservative groups.
Among the "liberal" Amos Martin side they got a female convert who married a Thirty-Fiver man, so there was a Mrs Reiff, who came "from the world".
First cousin marriages are normally forbidden among Old Order Mennonites, but in the first years of the Reidenbachs the small size of the group led to a high percentage of such marriages, as young members could hardly find partners inside the church who were less close related and marrying outside the church was and is still no option because of the doctrine to marry "in the Lord", "among same believers".
The Reidenbach Mennonite ministry of each group performs the ceremony of marrying first cousins anyhow, even if forbidden, and register them later, especially when they deal with farm purchases and deeds transfers.