The Witness of Plain life is not for everyone. It is a rocky road to walk, and it is a narrow way. The Holy Spirit has called a few of us out of our old lives into this New Life, and though it is a path trod by others, we are not a throng.
I think some people – women particularly – are in love with this expression of faith because they have encountered it in romantic situations. They read novels set among the Amish, they have visited Old Order communities, or they have admired a much younger Harrison Ford in the movie “Witness.” While this is an introduction to the Plain Life, it is not the whole of it.
Plain Life has its roots in Anabaptism, a separatist movement at the time of the Reformation. (You can look up the history on-line; I’m not going to go over old ground here.) The core doctrines of Anabaptism are believers’ baptism (hence adult baptism or rebaptism), pacifism and nonresistance to violence, and the two kingdoms (God’s Kingdom of the faithful and Satan’s kingdom of this world.) The physical sacraments of baptism and communion (the Lord’s Supper) were retained from the old church.
So it’s not just a matter of costume. The early Quakers adopted much of Anabaptist practice, and moved away from the physical sacraments to a spiritual understanding of sacramentality. The simple form of dress was a bit of cross-pollination, it seems. While Quakers learned much from Menno Simons, the Amish and Mennonites who emigrated to North America adopted Quaker standards and styles of Plain dress.
What is common to Plain people from these traditions is pacifism and nonresistance. This goes beyond refusing to answer an assault with like kind, but spreads out into a life of peace, including exemption from military service or the punishment for refusing to serve. Quakers and Anabaptists have often suffered because of their pacifism. For the Anabaptists, martyrdom is always preferable to violence.
One cannot be Anabaptist or Quaker and a patriot. They are mutually exclusive. Traditional Quakers will not support an established military; Anabaptists believe that established government is of this world, not God’s kingdom, and the two are by necessity separate. Their political philosophy is one of self-governance and mutal support within the community, a benign anarchy under Christ. (We are the body; He is the head and sole leader. Bishops, ministers and deacons serve in prayer and humility, not in power and control. That’s the ideal, at least.)
This is one of the reasons that Plain Life is difficult. It represents more than five hundred years of living a way that the world doesn’t understand and that Satan doesn’t want the world to understand. It is a heavy legacy to carry.
I find myself struggling with it daily. I have to ask myself often if I am following the Way of Christ, or if am I following my own notions. I am convicted that Plain Life is the Way to which we are called, my husband and myself, but I also have to ask if decisions I make are based on the Way or on legalism, on following Jesus our Saviour or on compromise with the world. Unceasing prayer is the only solution to the inner conflict, a constant sense of the leading of the Spirit.
We want to be separate from the ways of the world, but we also want to be a Witness, for as John Donne wrote several centuries ago, “No man is an island.” We are interdependent with Christians who are not Plain, as well as with nonbelievers. Keeping in the middle of the road isn’t easy when there are so many distractions around us, and they are so beguiling. But what good is our witness if we will compromise and abandon the principles of our faith on mere whims?
It’s always a balancing act between faithful living and moving through the world.