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I had no intention to live in Chicago. I meant to train for a remote location job, then return to Iowa City. Instead, I took a restaurant job, then another one, and then a retail job. I spent a hard winter unemployed, along with a lot of other service industry employees. My income level kept dropping while costs went up. Finally, we decided the only prudent option was to pull out of the big city and head back to Iowa.
We had outreach work to do in Chicago – as we would in any city. I started giving out the day’s leftovers from the restaurant. We added transit passes to our gifts to the poor on the streets, then clothing and meal gift cards. We rallied to meet immediate needs of greater cost such as a night’s lodging, a month’s rent, groceries for a family, medical bills, court costs. Often, this came from my earnings or Father Larry’s pension, as well as from donations of friends and family. We got people off the streets, kept people from turning to crime, filled some empty stomachs, sent people home, and as one person said, saved some lives, by the grave of God.
We moved into a big, 100 year old apartment and called it Hermosa House, after the Hispanic neighborhood where we were based.
But it was always just me.
We had to face the reality that we were broke. Our savings and disposable resources were gone. No one was coming to live in Hermosa House with me. Chicago is scary and for good reason. It has a high crime rate, a high assault and murder rate, and a fractured economy that pushed the poor farther and farther down into debt and despair.
“Though your brother’s bound and gagged
And they’ve chained him to a chair
Won’t you please come to Chicago
Just to sing
In a land that’s known as freedom
How can such a thing be fair
Won’t you please come to Chicago
For the help that we can bring”
That’s from “Chicago” by Graham Nash, written when I was young, some four decades ago. And it is still true. In the meantime, we have lost our idealism, our sense of community, our willingness to sacrifice our own success for the good of others.
You might call that hippie philosophy, but it is really the heart of Christ.
I am now looking for work in Iowa City, staying with Sister Magdalena, who has been part of our order since the early days but hadn’t been able to get more involved. So I need a job, and we need a place that is solely dedicated to the YOKE – a new Hermosa House. With help and prayer, we can do that here in Iowa.
Maybe you won’t be afraid of Iowa City, a middle class, professional university town. Crime rate is low, there are no swaths of abandoned housing. It is a place with a gentle history. It has its problems, including a growing stratification between working class immigrants and “townies,” and the usual American slow simmer of politics and racial conflict.
We may return to Chicago. We will people dedicated to the gospel, though, willing to give up middle class life and worldly measures of success. Chicago is America’s Calcutta. To work with the poorest of the poor, with those abandoned by everyone, one cannot judge by the usual standards. Success is measured by the number of hungry fed today, by housing found for the homeless, by literacy taught to high school dropouts. The gospel is not measured by dollars in a bank account or the value of real estate, or even by the number of pew sitters at Sunday worship.
With lots of prayer, careful dialogue and hands dedicated to God’s work, the YOKE will preach the gospel.
I read a beautiful National Geographic story online about the Sami (or Suomi, or Lapps as we called them years ago.) These are the reindeer people, many of them still living their semi-nomadic life above the Arctic Circle. They are very much in tune with the environment around them, with the signs of weather and the ways of the reindeer. Although they once followed the reindeer according to where the reindeer thought to go, they are now confined to certain pasturing grounds. This has affected how they live by forcing them to herd the reindeer more, using snowmobiles rather than their traditional skis and sledges, and it has changed the reindeer, often causing stress and lower birth rates. The Sami believe, and are most likely right, that the reindeer know by instinct and herd decision where they should be, but the government thinks differently.
A friend recently wrote me with a question about forming Christian community, and I posted to him the article about the reindeer people. This is what I want to do; I almost feel compelled to it. I don’t mean move to northern Norway, but live a life according to the seasons. Christians should be good at keeping the seasons, as our church year is seasonal. Yet we are so often driven by the clock and calendar. We are driven by expectations which, when we examine them, are worldly and not other-worldly. This earth is God’s creation for us. He placed us here. And when Eden was brought up from the mist and mud, there were no roofs or clocks or shops. It was just the animals, God, and then the adama – the people of the earth.
So this earth should be our world, not the world of buying and selling, of status and prestige, of power and money. We speak of the two kingdoms because we humans built the second one; that tower of Babel is not finished, nor abandoned in our desires. There is but one true kingdom, and that is the Kingdom of God. Jesus told His followers that it is at hand – meaning imminent, and at His resurrection, that Kingdom was founded. But in sin and blind ambition, we refuse to fulfill the promise of the Kingdom, and live on in our fantasy world, regulated by clocks, driven by desire, harassed by human, not divine, expectation.
My recent round of illness was aggravated by worry and the feeling that I needed to get a job, get better medical care, get it all done so that I could rest and maybe recuperate. I can hear my mother’s voice yet in my head criticizing the pile of laundry and the dusty floors. Dear mother, you left this world more than decade ago, with not a dirty dish in the sink and the laundry folded. I most certainly would put up with mountains of dirty clothes and floors that yet needed washing to have you back.
When we work closely with animals, a lot of other things hang fire. Sometimes the herder or shepherd leaves everything – dirty dishes, phone calls to return, sermons to write, checkbooks to balance – because the herd needs their human companion. One animal down can cascade into illness through the whole flock. Things must be done when the time is right, usually not a moment sooner nor a moment or two later. The flock becomes the focus. And I believe this is as it should be.
We will not regain Eden before the return of Christ, but we can work at living in God’s Kingdom now. That may seem like an impossibility to many people, who are tied to work hours, with debt to be paid. Nor should our work be other than in the Kingdom; must we work for unethical companies, at soul-destroying jobs? And even if we are satisfied with our work, is it really what God intends for us? Getting free of debt as quickly as possible, planting even a small garden, spending more leisure time in natural surroundings are good beginnings to living closer to the Kingdom. Sometimes our church home stands in the way as well; there’s an issue for all Christians to consider. Is the church itself too much of this world? I know mine is often too concerned with raising money and finding new parishioners, while employing church leaders concerned with their ambition and advancement rather than with the health and well-being of their flock.
I hope to be closer to the Kingdom myself in seasons to come, really closer to our flocks and herds, spending more time as a herder and shepherd rather than as a household manager and professional worrier. I do desire fields and pasture for the animals where they can be what they are, and I can be with them. But we too are constrained by fences and government; we too, as the Sami, must adapt somewhat, even when we see that it is not the best thing. We can always work for change, though. We can work toward restoring something of Eden, a place in which to wait for the Lord’s return. Best that when He comes to us, He finds us at the work He gave us, not the work of the other world.
National Geographic article:http://ngm.nationalgeographic.com/2011/11/sami-reindeer-herders/benko-text
More information about the Sami by the Sami: http://boreale.konto.itv.se/samieng.htm
I haven’t posted much on modesty lately. I am so fully immersed in my modest ways, that I no longer think much about it. That’s why the nun’s daily clothing was called a “habit.” There’s a lot to be said for the habit, for just stepping into the simple garments meant to just clothe the body, without a thought as to flattery or appeal. Everything I wear is easy, even if I have to wrangle some pins into it right now. My daily dress routine takes mere minutes, and unless I have some unforeseen encounter with kitchen splatter, garden mud or barn muck, I’m pretty much set for the day, no matter where I go.
I used to be a clotheshorse, being slim and pretty. But that was living in what the world expected of me, not what the Lord expected of me. In choosing clothes and spending time on appearance – hair, make-up, outfit – I was making a little idol out of the image in the mirror. It was about ME. Either it was about my feeling like an attractive woman, or it was about me wanting to be just like others. Even as clergy, that got reinforced. I think many of us had a fear that ME would drown in the collar and suit. We even fretted over vestments, expensive lengths of cloth that cost a small fortune, to be worn one hour at a time on Sunday morning. Choosing the right vestments (for flattery and to express one’s innate good taste and brand of theology) was a major issue. After a few trials, I came to dislike vestments greatly. They are heavy, expensive, easily stained, difficult to clean, and a downfall of pride for priests and clergy. When I had several services a day, wearing vestments felt like spending a whole day modelling wedding dresses. The weight of the cloth, the care needed to keep it unsullied, the moving about in yards of satin and brocade – I dreaded it. I switched down to cassock, surplice and black stole pretty quickly. That felt as natural as a dress and apron.
So why was I still getting into the plastic collar and suit? To prove that I was a real priest? To impress others? Some of both.
What I am doing should tell people what I am. If I’m at the altar, or i n he pulpit, or visiting the hospital, I’m the pastor. But mostly I’m a Christian. Part of what I do is stifle that vanity and pride.
Being a Christian became more important to me than being the priest. I identify more strongly with the simple portrait of Jesus and his disciples in the Gospels than I do with the medieval role of the presbyter.
But I needed to stop identifying so strongly with the cultural role handed to me at birth – attractive woman, whose appearance evokes lust, envy, desire, smug approval, or pride. This is what happens when we unthinkingly, unquestioningly, accept what the culture wants for us, without regard for what God wants. And sometimes when we do question the cultural normatives, we still give in, out of fear of being different, out of pressure from those who don’t like our choice, out of persuasion from friends and family who are embarrassed at our rejection of what they accept. Subconsciously, we know that the adoption of a uniquely Christian way of life and its call to separate ourselves visibly will hold us up to a standard we may fail. We may want that opportunity to let our standard slide a bit.
I found that the clergy collar did not require a high standard. Too many clergy have used the collar to hide their sins. Others in recent years have boastfully worn it in the midst of their worldly life – ambition, envy, desire for wealth and status.
God calls us out of that.
And there’s no excuse for pride of modesty either. I see this in evangelical young women, for the most part, mainly because they are the ones who come to me for guidance and advice. There is a lot of initial enthusiasm, and they flaunt their new modest (but fashionable) dresses and headscarves before their less modest friends. They wear modesty rather than are modest. They are not interested in leaving the sinful world behind while aiming for the new Jerusalem. They want to be the Christian character in the game of culture. Others – usually young American women who have read some Amish novels or have seen some “Amish” themed movies or television – desire the Plain life, but find it means Self disappears into the cape dress and kapp. When the cape dress fails to flatter them as they wished, they abandon it. They have not given up the idol in the mirror.
Plain is as much a dedicated life as the monastery. It is a practice of Christian self-denial, and to some degree, all Christians are called to it. The context of it will be different from one place to another, but it is the same. It is a modesty of forgetting the anxiety around the projection of Self. God requires that we become transparent to His Will, both in receiving it and giving it forth. If what we want to project is our own personality, contrived as that is, we cannot be the medium for God’s Peace.
I will say it bluntly: Christian life, no matter who you are, requires great self-sacrifice. It requires great sacrifice of all that we may hold dear in this world. We don’t live in the world of popular culture – television, entertainment, parties, popularity, personal attractiveness, amusement, status, shopping – we live in the Kingdom of God. Jesus brought it to us, and we inherited it with His death, resurrection and return to the Father. We have it now. What we bring into that Kingdom must be beneficial to all who live in it. What we carry out of it must be what proclaims the Kingdom, and the reality of new life through Jesus Christ. It isn’t just a matter of “believing in him,” a brief prayer that we memorize as a talisman, but a change in our daily lives. We are called by Him – really called, like a parent calling a child home at dusk, and no matter where we are and what we are doing, we are with Him and alive in Him, and He in us. When the rest of the world looks for Jesus, they will see you.
A place of sweet refreshment in a bitter world.
It’s a quiet day here, as I am under the damping effects of a minor cold. Colds are slightly more serious for me than most otherwise healthy people. I have an allergy to viruses, and even a cold can cause flare-ups of eczema, hives and angio-edema, the most serious form of that group of allergic reactions. So I am on the couch, coughing and sneezing, waiting for the subcutaneous bump on my forehead to disperse (it usually takes about 24 hours) and doing some on-line reading. I use Google Reader and the tag surfer on WordPress, and this opens up a lot of sites it would take me hours to find on my own.
I don’t have to tell my readers how much misinformation is online about Plain groups like the Amish. People who barely know what Anabaptism is about criticize Amish, Mennonites, and anyone who looks Amish as cultish, needlessly romantic, and anachronistic. The Amish and such Anabaptist groups are not a cult, and don’t come close to a definition of a cult. Most of those misperceptions are based on watching movies and television. Although the Amish follow an ordnung, or code of behaviour, so do most Christians. But most of us in the mainline churches don’t take it seriously; that’s the main difference. Then we sit around in committee meetings at church wondering why so few people care about the church anymore. Our blatant hypocrisy may be the key answer to that question. I could have been accused of this myself a few years ago, and justifiably in some ways. But not in the way most people would think: my divorce and remarriage. That was setting to right situations that had gone horribly, destructively bad. Details aren’t necessary here; but it was the worldliness of other behaviour that was really isolating me from fulfilling God’s intentions for me. I was a clotheshorse and a culture dilettante. I was trying to live with a foot on both sides of the Jordan River. I was called into the Kingdom of God, but I wanted to keep a pied-a-terre in the world.
Practicality is my natural turn of mind. There is nothing baroque about me. “Plain” was, perhaps, easier for me than for others. I think all Christians are called to give up the world as much as possible. We are not to be a frivolous people, and we are always called to a life of sobriety. We are to be considerate, thoughtful, and aware of our place in the Kingdom. We are given joy and even happiness, as long as we do not forget who we are.
I submitted to Plain in dress and way of life. We have occasionally ventured back into some worldly pursuit – television was the worst temptation, when we lived in a place where it was always available – but after a spell, we left that behind. Even in reading secular literature I am always asking myself, “What does this mean to me as a Christian?” We can’t completely avoid interacting with the world and culture, but we are called to do that on His terms, not the world’s.
Giving up a worldly wardrobe was a bit of a wrench at first. Through clothing I told the world who I thought I was. I expected that the world would take me at my word, and it pretty much did. I had a classically proportioned figure and I let the world know that. And as one friend once told me, “You are quite beautiful without make-up, but with it you are stunning.” So I would play up the blue eyes, high cheekbones and cupid’s-bow mouth. I wanted to be admired and desired. But that was making an idol out of my appearance, and that kind of shallow self-absorption was contrary to my natural self, who didn’t care much for frivolous indulgence.
I missed my fine clothes because costume was a canvas for my projection of my pretensions, a rendering of my view of self-worth. Once gone, and once in sober black and grey dresses and white kapps, I didn’t mind anymore. Without make-up, I was more concerned with my real health issues, rather than being focussed on appearing healthy while disguising the neglect of true health.
I took to Quaker Plain dress quickly and easily. It is comfortable, inexpensive and easy to maintain. It doesn’t go out of style quickly. The Amish had adopted Quaker style when they emigrated to Pennsylvania, and the two Christian denominations seemed to have supported and influenced each other for about a hundred years.
But modern day Plain dress, whether overtly Amish as in an ordnung or Conservative Quaker as it has evolved and been adapted, is not historic. Even a hundred years ago Plain Quakers and the Amish had a more elaborate form of dress, especially among women. Skirts were much longer, in keeping with the expectation in the dominant culture that a modest women doesn’t even show an ankle; aprons were at least in two parts, cape and skirt; many Amish did not use buttons but continued to use straight pins, as some conservative groups do today. Kapps covered more of the head, had wider ties, and were invariably tied under the chin, especially among the Amish.
Today’s typical Plain dress is simpler in construction, and shorter. Aprons may still consist of two parts, but are much shorter and use less fabric. Only a handful of Old Orders bother with the open front cape and the innumerable straight pins to hold clothing closed. (And the pins aren’t that bad to use once the wearer gets accustomed to it. I have rarely pricked myself pinning on a dress or apron. I went to safety pins and snaps because my husband became wary of all the straight pins. A lost straight pin is much easier to replace than a lost button, too.) The kapp can be a very light, almost transparent confection that sits gloriously on the wearer’s glossy, swept up hair, or it can be the cupped and pleated style that covers the head from the ears back. It is practical because it keeps the loose ends of hair under control, and I don’t often have to redo my bun and kapp unless I have been caught out in a gale.
As for footwear – shoes have become as much a status statement in Western civilization as an expensive automobile or an exotic vacation. Shoes are a bit of poshness that most women can covet and even express. The more ridiculous the shoe in material and height, the greater the status. Stiletto heels say exactly the same thing as footbinding did in imperialist China. Just like displaying long, painted fingernails, the wearer is saying, “I don’t have to work, walk or do anything for myself.” This is where feminism failed us. Instead of being about equal rights under the law for women, it devolved into “Do what you want.” So how can anyone take women seriously if women act frivolously just because, well, they can? We as women object to men being lifelong adolescents, concerned with sex, fun and drinking. Why do we accept the same sort of role for ourselves, and worse, put ourselves in fetishistic, impractical outfits to do the same stupid things?
I am liberated by Plain dress and Plain life. I am not chained to a credit card anymore. I am always suitably dressed for any occasion, assuming I am not covered with flour, goat hair or garden mud. And if I have become disheveled in doing my real work, I can easily change into a fresh apron. I don’t have to choose special undergarments on which to hang my tight, skin-exposing clothes, and I am not in four-inch high hobbles.
Yes, I dress Plain as a statement of Christian witness, but part of that witness is that I am no longer a slave to the hell-driven commodification from Madison Avenue. Not only has Jesus Christ given me spiritual freedom, following His way has freed me from the anxiety and wasted energy of fashion and status.
The dichotomy of Christian witness.
If any one article of women’s Plain dress says, “I am not of this kingdom,” it is the bonnet. It is the public declaration of being different. It covers the hair, a source of vanity. It shadows the face, a clear boundary of privacy. It is the symbol of feminine identity as a Christian: Quaker, Amish, Mennonite, Anabaptist, Brethren, Salvation Army worker, Plain Anglican.
The bonnet is unmistakeably a way to say,”I am a serious Christian.”
It is anti-vanity, anti-lust, anti-world. It says that the wearer intends to guard her femininity.
I described wearing the bonnet as having the monastery on one’s head. It is a place of security and grace when one takes it on with the understanding that under it, one is in the Kingdom of God.
As we discussed Plain dress recently, I think a number of us offered all the usual reasons for it – conformity to Biblical precepts, practicality, denial of self. These are all good personal reasons for Plain dress; I say it is my Christian witness. When people look at me, they know they have seen a Christian. But couldn’t I do that with a cross necklace, a modest skirt and blouse, a kerchief instead of a prayer cap? I could wear a t-shirt even, with Bible verses and great fish graphics. Christian. I could wear my clerics – Christian.
But as I thought about it I was inspired: my Plain witness is a Witness to Peace. I am a Peacemaker.
The Quakers are, throughout their whole Plain history, notable Peacemakers. The Anabaptists who followed Menno Simons were pacifists. that white prayer kapp, apron and long blue dress say “Peace be with thee.”
My husband’s beard and long hair, as well as his Plain coat and hat, are symbols of Peace. The early priests in the apostolic church grew out their beards and hair as a way to disassociate themselves from the Roman Empire, whose male citizens were shaven and shorn, a symbol that they were eligible to join the army.
Most people know about the Amish mostly from popular fiction like the movie “Witness.” The witness is a young Amish boy, but the “Witness” is the Amish witness to Peace throughout the movie, over against the kill-or-be-killed ethic of the corrupt police force that the protagonist works within.
The white kapp and the black bonnet, the beard and the broad-brimmed hat, are symbols that we, Nicholas and I, are dedicated to that same Witness. We live that non-violence, and we let people know that. We are witnesses – and hostages – to Peace.
These are not bonnets I have made, but I will try to describe them for you.
A traditional Amish bonnet, the sort a young woman gets at her baptism. The brim is stiff and shaped. Shellacked bonnet board (heavy cardstock) was used in the past, but flexible plastics and plastic mesh are used now.
This bonnet was described as an Amish slat bonnet, but I think the owner was mistaken, and it is just a stiff-brimmed bonnet, again of the typical “outing” bonnet style worn by Old Order Amish women in different districts.
The collector called this a Lancaster Amish sunbonnet, and described it as vintage. It has a vintage look to the fabric and what I can make of the stitching. Quite possibly it was a homesewn sunbonnet for field work, saving the outing bonnet for “nice.”
I would think this slat bonnet was machine sewn and not old. It was described as Amish or Quaker; I’m thinking it is a recently made bonnet for the re-enactor’s market. A slat bonnet has slim pieces of ash splint or heavy cardboard sewn into the pockets on the brim. It lies flat when not in use, so it can be put in a drawer rather than requiring a peg or shelf space. The long cape in the back covers the neck and upper shoulders, and has a tie in the back ot sort of pleat the excess fabric together. The brim hides the whole face. I wear one working outdoors as I am very allergic to sunscreens. One of the reasons I think this is for a more sophisticated buyer than the average farm woman is that it is in black, which is too hot to wear in the field. A friend made a beautiful slat bonnet in dark wool that I think would be perfect for someone who walks a lot in winter, rather “Jane Eyre”-esque.
A child’s sunbonnet found at an Amish auction, I would hazard that this is made from a man’s shirt or even a remnant bought at an “Englisch” (non-Amish) shop. I’m dating it from the forties or fifties. A windowpane check is a bit wild for most Amish households.
The collector who posted this photo thought it a strange shape for a bonnet. Well, it is, because she has it the wrong way round. The neck ruffle is at the front, the slats facing down. She called it a flour sack bonnet. Cotton flour sacks were produced in chintzes, florals, and other patterns for the farmwife to turn into aprons and bonnets and even children’s dresses.
A vitnage postcard from Lancaster County, Pernnsylvania, shows three Amish matrons chatting on the street. The bonnets look to be more of the field style rather than the more formal and stiffer outing bonnet one would wear to church.