Plain Dress November

Plain is as Plain does

I’ve been Plain since 2006, along with my husband. He was naturally plain, I think; even as a child, when his mother, a very good seamstress, would make him fashionable shirts and clothes, he would only wear them to please her, preferring jeans and dark shirts. He was a natural for clergy garb – black pants, black shirt with the funny white plastic tab in the collar. (I absolutely despise those tabs.) He’ll wear the same shirts now, without the insert. Oddly, he always hated belts – the buckles were never plain enough for him, and he’s not shaped well for a belt, anyway. When I switched his trousers to braces buttons, he was well-pleased.

He hates suits. When he’s had to wear one, especially if it means a tie, he looks like a dressed-up bear. He rolls his arms forward and leans out of the tie. He no longer has either.

My journey to Plain is well-documented here; I don’t need to recapitulate. I’ve survived the hostility from friends and family, and in some cases, I’m still waiting for some people to come mend their side of the fence. Those that don’t like it can go on not liking it; I’m done defending myself because for Heaven’s sake, I have done nothing wrong in this.

Should others become Plain? Only if called. When the call is felt, it is inescapable. I was probably called from childhood. I loved Plain people, Quakers and Amish. I loved nuns in traditional habits. I thought our Baptist ministers in their suits and coloured ties were real peacocks compared to the Catholic and Anglican priests! (I’ve since met some really flamboyant dressers, and have toned down my opinions.)

We do need to think about Plain when we are called. It will be a long, hard meditation, with a lot of wavering. It isn’t vanity to take pains with Plain when we start. It took me a couple of years to refine what I needed to do. Some of it is pragmatic – the stiff caps instead of soft caps, the length of skirts, the choices of colours. (My husband is partially blind for the last year and more; I’ve switched to brighter colours so he can see me more easily.)

Dressing in the morning is now more than undies, jeans and a pullover. I have to consciously think of how the clothes go on, and remember why I am doing it. Long dresses, some of them cotton, require shifts and such underneath, and an apron (or some such) over for modesty. (I have a lot to be modest about,which I used to flaunt, or at least emphasize. I’m not ashamed of it, but it isn’t what I need to present first to the world.) Priests of the high church party used to have cards outlining the prayers they were to say as they put on their ecclesial garments, a practice derived late in the 19th century from the vesting prayers of the Orthodox Church, which are ancient. I have used both, although when alone my vesting prayers were along the lines of “Please, God, don’t let me say anything stupid out there, and keep me from tripping over my cassock again.”

In the church, I was plain at the altar. I wore cassock and surplice (a really long one that looked like a nightie; it subbed as an angel costume) and black stole, known as a tippet. This is also called a preaching stole. I very rarely wore coloured stoles, an alb or a chasuble – the round garment that signifies the prist who is celebrating the communion. Some priests wear their university hood with cassock and surplice and stole. I was taught to wear one or the other, hood or stole. I’ve lost my hood, and I doubt if I will replace it. It says to the people, I think, “I’m smarter than you.” There were times I would get called out of the vestry, not get back in, and start the service in just cassock. I sometimes said the service in street clothes. Everyone there knew who I was and what I did, why did I need special clothes?

Things I like about Plain: I don’t send mixed messages. I don’t look rich, or sexy, or trying to look younger than I am. People ask me questions in a friendly way. Sometimes I have amusing encounters with people who guess all the wrong things about me (except that I am rich, sexy or young.) I can make my own clothes and ear them for years without anyone wodnering why I’m out of style. My shoes are comfortable. I get to wear aprons.

It is an easy vocation, now that I’ve done it for quite a while. It is a blessing.

The Cost of Shelter – Where is Your Palace?

no palace for the King of kings

Have any of you been looking for housing lately? We expect to move into our own place at the beginning of the year, but where? And how much will it be? It looks as if everything is way more than we can afford!

Now, I’m not very fussy. If it keeps out the snow and rain, can be heated with a woodfire (safely) and has some form of sanitation and a water source, we’re pretty much okay with that. We would prefer, obviously, a garden, some sheds or barn for animals, a quiet, natural setting. But we have been happy in a nineteen foot travel trailer and a 300 square foot cabin. We don’t need much.

Housing is expensive because it is a valuable commodity. It should be a basic human right – shelter. We live in manufactured mansions while many in the rest of the world live in what barely counts as shelter – it doesn’t keep out the rain, or animals, or thieves. (Yes, thieves steal from the poor all the time – a few dollars, medications, a wedding ring, even food.)

But for the poor, housing and basic shelter are a constant struggle. Nothing will bring me to tears and all-out panic faster than the prospect of being homeless. I find looking for affordable housing to be exhausting, discouraging and frustrating.  We hear things like, “We will need a deposit,” although every place we lived together has been in better condition when we left than when we moved in; “no pets,” although my old sheepdog has neve done damage, barely makes a noise, and I always clean up after herin the yard, and heaven knows, it would break our hearts (hers and mine) to be separated now;  “you’ll have to take it month-to-month, I may want it back for my daughter in three months” or “you’ll have to sign a lease because people move out of here after just a couple of months and I’ll want the whole year’s rent,” which means there is something terribly, terribly wrong.

If I could buy a house it would be cheaper by the month, but even if we can scrape together a down payment, I don’t have a job and we won’t qualify for a mortgage. There are cheap properties in rural areas, perfect for homesteaders like us, but after a year and more of financial disaster due to Nicholas’s stroke, we have no credit.  We don’t have parents to co-sign. My father is the only surviving parent, he is in his eighties, and he is in another country.

One author we like, Ferenc Mate, in his book A Reasonable Life, pointed out that it used to be that when a couple got married, they went out to the edge of the village, everyone helped build a house, and the young people moved in. Land and property weren’t commodities – they were community property. Oh, in the days of feudalism, one had to ask the lord if it was okay to put up your hut or cottage, but likely he’d say yes, because a newly married couple meant soon-to-be-born babies who would grow up to be productive labourers.

Just about everything we see on real estate and housing, home decoration and family life, is geared toward selling us the American dream – the big house, the rooms full of furniture, kitchen heavy with granite countertops and stainless  steel appliances and expensive cookware. But people don’t seem to live in these houses; they merely exist, moving between bed, car and soul-grinding job. They long for escape. So then we see the advert with the father finding the family members scattered in different rooms, all of them connected to a different electronic device. He takes them on a vacation in a motorhome to make them reconnect around the campfire, under the stars.

What?

That house, in this market, must have cost a half-million dollars; everyone is in their own room. They are not talking to each other because they are comfortable in upholstered furniture, passively receiving communication through television and the internet. Is there some reason they can’t build a fire in that fieldstone fireplace in the barn-sized living room, turn off the devices and talk to each other in their own home? A half-million dollar home, filled with tens of thousands of dollars worth of furnishings, and they have to buy an $80,000 furnished, self-propelled dumpster to have a conversation?

All right, I’m serious about this. We are looking for, first of all, community. We want to live among other Christians, we want some self-supporting work, we want to grow our own food. I don’t know yet how much we can pay in rent, or if we could possibly buy something with a low down payment and low monthly payments. We are clean, tidy and skilled. We are quiet. We aren’t perfect. We have the occasional light drink but you would never know it. We are good neighbours. I am used to being called out of bed in the middle of the night because someone is in need of help.

Is it possible? Does the medieval sense of community still exist? Is it possible to recapture the sense of the early church in being Christians together?

We are poor financially, but we are rich in knowledge. Who needs that in their community? Who has room?

The Two Kingdoms

Born in a poor man's house, not a palace

From the beginning of His time on earth, Jesus Christ rejected the power and privileges of this world. The Magi, expecting a king as foretold in the prophecies and by the splendour in the heavens, went to the palace to find Him. He wasn’t there. He was in a poor carpenter’s one-room house.

He never owned a house of His own. He didn’t settle down and raise a family. He was questioned by the authorities concerning all that He did, and He answered in authority, although He was penniless and homeless. He said it Himself: My kingdom is not of this world.

So whose world is this? Not meaning the Earth – for all of Creation is His – but the “world” of power and gain and privilege – which means private law. The world is the world of money and things bought and sold, of profit and anxiety. It is the world of wanting more, of grasping. It is the world of competition. It is Satan’s world for now.

We have to live in this world to some extent. Christ gave us the Commission to go forth, preach, prophesy and baptize. We are the good news, even if some want to shoot the messenger. We can’t live entirely out of the world, unless we are called to a kind of special ministry in that – but even the hermit monk is called to pray for those in the world.

We aren’t to fall in love with the world. We are not to accept its standards. We still live in the other Kingdom, even if we move through this present one.

This is a terrible tension in which to live. The world is beguiling. Pleasure is its promise, even though it doesn’t really deliver it. Holding that tension can destroy Christians if they wander too far from the Way of Christ.

I’m going to try to put this in words that aren’t too Christiany. The world is a harsh, terrible place. The marketplace is a a monster looking for victims. It is not a place for Christians, because we have to keep our hearts open, honest and loving. We can’t toughen up or we will miss the opportunities God sends us to help others.

This is not our kingdom, either.

I live in this tension every day. I can’t ever put off being who I am. I can’t imagine it anymore. Leave the house in jeans and my hair down, with no protection on my head? I would feel as if I were thrown into the Coliseum. I can’t go shopping all day in the mall, buying with a credit card. I would know I was out of place, and I don’t have a credit card and never will again. And what is it I need there? Ninety-eight percent of everything in the shops is trash. It is useless, it is wasteful. It will be replaced by something else in a few weeks. I can list the things I believe I will need in the next year, and none of it would be purchased in a mall. The mall, online shopping, catalogs and big box stores exist to sell worldly people things of this world.

Politicians, even though they may claim to have our interests at heart, are of this world. They owe favours to the people with money, and they have to pay them back or they won’t have campaign money next time around. Politics and government support people who want to make lots of money, who charge outrageous amounts to the taxpayer for roads, hospitals, transportation, communication and even the food we eat drugs we use. These people like luxury, like to have pots of money set aside. Money is how they keep score.

All right, I don’t get that. I have no use for huge, expensive houses or power boats or planes, or even for fine wine and food. I can’t tell the difference between the $15 VQA from Niagara and the $100 chateau-bottled vintage. I like sausage and kraut. I’m not tempted in that direction.

But if I were…as I was when I was young…I still hope I would know that it is not the life for Christians. I don’t have the right to more than my own fair share of the earth’s resources, no matter how much money I have. I don’t have the right to make a huge profit off the needs and wants of others. I have the right to a fair exchange of goods of value – so I’d better be able to do something useful. God has put me in the world for a reason, and it is to preach Christ, crucified – and risen.

So I do believe in being separated from the world, as much as I can with a good conscience. I show my separateness by the way I dress, in clothes that are not only modest but distinct. Plain is deliberately historic; it is deliberately unornamented. These tie us to Christians of the past, and make us recognizable as such in our culture. As global homogenization continues, we are noticably different. We choose a way of life that is in reference to the ways of our ancestors (always a prophetic cry to Israel in the scriptures – to return to the ways of the fathers) and is one of less impact on the environment. We buy much less; we provide for ourselves as much as we can.

As a Christian, it is not just a matter of looking different and acting different. (Teenages have been doing that for generations.) If we dress Plain and live simply just because we are fascinated by the Amish, the novelty will wear off and we will tire of the game. I practice Plain life because it is my calling, my discipline and my sacrifice to God.

It is my calling, my vocation. I am called to live out my faith in a particular way, and Plain is part of that. It is my discipline because it keeps me faithful and mindful of the way of Jesus Christ. It is my sacrifice to God because I have given up the things of the world that pleased me most. My prayerful goal is to strip off the layers of worldiness from my personality and my soul, to be outwardly what God has told me inwardly.

How is this life in the Kingdom of God lived? It’s the simple way of living, the deliberate modesty and covering. It is daily prayer and Bible study. It is refusing to do things that other people take for granted – recreational shopping, enhancing one’s appearance, going to casinos. It is also something deeper than that. I mentioned credit cards; I am opposed to borrowing money for high interest rates. This just impoverishes people and drives up the real cost of goods. We have to pay taxes and buy car insurance, but I won’t buy life insurance. We will accept charitable help when we must, because stubborn pride and starving to death can go hand in hand. We will be collecting the disability insurance Nicholas had through his Canadian pension; he paid into it for many years and there really isn’t anway to opt of it if one is working in Canada.

We will not sue other Christians – and I’ve never had an opportunity to bring a suit against anyone else. We are admonished in scripture to take our case before the bodyof Christ and not to the civil courts. The legal system is of this world; it sets people in adversity against each other. I could have sued the church when my employment was unjustly terminated, according to a lawyer we consulted. I chose not to, for more than one reason, but primarily because it is not Biblical. I could not see any possibility of reconciliation with the church if I brought a lawsuit. We are still not completely reconciled; I pray for it everyday. I have asked for forgiveness and reconciliation, and it is not resolved yet, after five years. But we are also admonished to be patient in our petitions.

We did not sue the hospital where Nicholas was so badly injured. There was a communications error and a mistake made, but it was not negligence or maliciousness that caused the accident. Suing the hospital would have helped us a lot financially, but it would have brought harm to our neigbours who support that hospital with their taxes. The hospital did a lot to make up for what happened; individual staff members were kind and generous, as were people of the community. They did what they could. I did not want to gain by injuring them.

Yes, people think we are crazy. They think we are religious fanatics. They think we must have guilty consciences and are trying to make up to God for it. But we are reconciled in Christ; we are forgiven and made whole. Nothing crazy about that!

A serious Christian, my husband Nicholas

Computer Fast

What I do with my time

Not a fast computer. I decided recently that I wanted to spend less time at the keyboard, down from ninety minutes a day, six days a week. (I was already budgeted.) I cut out Saturdays, then cut down to three days a week, up to two hours. It seems to be working fine.

I have time to do other things. It’s appalling how quickly the keyboard takes up our hours. If I were writing a book, I would try to do it without accessing the internet first; it’s email, google and facebook that steal the time. I’ve cut back and will cut again the number of blogs and websites I follow. I don’t have time to read them all, and some of them don’t hold much interest to me. I was quite involved for a while in emergent church reading, but the Holy Spirit is not leading me that way, and it seems quite repetitive now. So does reading up on intentional community. I guess I’m like Wendell Berry – more interested in unintentional community.

Yesterday was a “no computer” day. I did six loads of wash (yes, with a machine) but only one load – the dog blanket and the kitchen rug – went in the dryer for dehairing. The rest went on the clothesline and the clotheshorse to dry. I got loads of exercise, too – up and down three flights of stairs with baskets, hanging and removing clothes in the yard. Nicholas likes to help with this. I did have a laundry mishap – I dropped a wet sheet and then stepped on it. Mud. Instead of rewashing it, I sprayed it with the hose. It still dried in a couple of hours.

I marinated pork for supper, cleaned the kitchen and made beds. I spent time with my husband, just talking. Knowing I wasn’t going to the computer, I didn’t even think about what I might be missing.

Tomorrow is another computer fast day. I may take Nicholas to the farmer’s market, and finish my new dress. I am so pleased with finding new time in my day. I think the problem was that I had started planning my day to start at the keyboard, rather than planning real work. And the ninety minutes started creeping into two hours or more, and I gave myself permission to go back later – which I no longer do. Once the computer account is closed, it’s closed until the next computer day.

I do this so I can be a real person, not a virtual person. It’s easy and tempting to be that better person on-line, the one who never reveals a flaw or a failing. We can delete anything unflattering or critical. Friends who criticize can be elminated with the push of a button. We can, in the mask of anonymity, flame and flare people. We say things we would never say to someone’s face. We can be very superior. We can become the Great Oz, even if we are only the man behind the curtain.

time well spent

Plain as Prophecy

Plain as Prophecy

Friends and I recently commented on the question, “Why the Plain witness?” Most of us can say not much more than it is our vocation, an individual call and answer. When the Lord calls, the only answer is “He nai ne,” – “Here am I,” in Hebrew. It is not an answer of confidence, an answer of “Send me, because I am ready to go,” but an answer given trembling in the dark, “Yes, Lord.” What else can one answer?

St. Paul told us to be ready, to be girded in the armour of God; the Lord Jesus tells us that we need to be watchful, to be ready, to be sober, for the master will come quickly and without warning, and we need to go to his side with our lamps lit.

And that may be the Plain witness, to have our lamps lit. We cannot be hidden under a bushel, the world’s measure. We cannot be a city deep in a valley, no beacon or hope to the lost and terrified traveler. We are to be a city on a hill. We are the visible witness – not only to our own faith, but to the life of the world to come.

That is the prophetic witness. We have been called out of the world because the world is not His. The world has gone its own way. What is that world? It is the world of buying and selling, the world of entertainment and idle talk. It is the world of being concerning with one’s own pleasure. It is a world where people are used rather than honoured, where each is after his own and never mind what anyone else needs. That’s the world in which we have to live, but we don’t have to bow down to it. We don’t have to surrender and be assimilated.

Plain is a witness against the exploitation of innocents. Plain is a witness against the carelessness of modern living. Plain is a witness against industrialism and commodification. Plain is a witness against cold-hearted government and fiscal irresponsibility. Plain is a witness against the the world, the flesh and the devil – against greed, selfish pleasure and evil.

That is the prophetic witness of Plain.

There are false prophets – I can think of cults that use modest and plain-type dress to control their followers, but these are not people following Christ; they profess their own way and make themselves gods. They have usurped the style of Christians in order to hide themselves – wolves in sheep’s clothing. But by their works you will know them – secrecy, criminality, exploitation. We are warned that there will be many false prophets and christs as the world careers into self-destruction.

Those who practice modesty of heart are dedicatd to the scripture and to service to the least of God’s children, who are humble and meek and gentle in spirit – these are the true children of God and who walk in the Light. Their prophetic witness is growing.

“Let your light shine before men.”

All in Moderation

I am judicious in my use of technology, especially this particular medium. I am concerned that I will become merely virtual, and start to lose my commmunication skills in reality. (And there is that stereotype to avoid, of the poorly socialized person living in a parent’s basement, “living” a fantasy life over the ‘net.) Honestly, we don’t socialize much outside the house. I would like to see that change, as we think about and prepare to move into another commmunity in a few weeks’ time.

Yes, with the pension (no matter how little it may be, and it is nowhere near replacing a salary) and my persistent lack of parish work, we are looking to move on into our own home. It will need to be rural, because we will need to grow some of our food; it will need to be cheap (no more than half the pension amount); it will need very low utility expense. Importantly, it needs to be in a community where we would have real neighbours, people we could count on for help, and who would accept what help we can offer when they need it. We are looking for low-level homesteading, as we are not prepared to buy or drive a tractor.

This is my dream house: small, no more than five or six rooms, with a couple of acres at least and a barn. Wood heat and cooking, and thus inexpensive wood fuel. A place for a good sized garden, a cellar or pantry. Some pasture and maybe a few apple trees. Room for a couple of goats, a few sheep, and a dozen chickens. (And a landlord who will not show up and complain about the state of the ‘lawn”, the presence of farm animals, or how well we removed snow – someone who will respect our ability to manage a house and small farm – which is pretty good – and isn’t offended by real rural people with no social pretensions.)

Where? More or less in the temperate region, although I am partial to boreal forest. North, but not tundra north. Near a good church community, which could be Anglican.

When? The end of December, I anticipate.

So we are beginning to look – we would gladly live in New Brunswick again, near a new granddaughter. Nicholas’s health has stabilized, and we do not anticipate any new crisis.

Among other moderations, I am planning on using the internet only three days a week: Second, Fourth, and Sixth Day (Monday, Wednesday and Friday.) Which is what I set out to say, after all. Moderation is a strange virtue in our immoderate world.

Plain Life, Plainly

Plain chores

It looks like we are seeing the leading edge of a Plain revival. The twentieth century left many people stranded spiritually; we moved from an all-encompassing Modern philosophy to a Post-Modern zeitgeist. The Moderns are still in control of most institutions, but those of us outside the mainstream of those same institutions are, from a Post-Modern perspective, looking to the past and lost tradition for a way to follow into the very uncertain future.

What is Modern and Post-Modern? In my context, the Enlightenment of the eighteenth century, a move in academia, society and politics to a philosophy of Progress and optimism based on human achievement, is the beginning of the Modern era. (Most academics would agree, I think.) Post-Modern (don`t be afraid of this term) is based on experience and philosophy of the twentieth century, when the senseless destruction and chaos of the world wars and other conflicts brought into question the legitimacy of Progress. Its seeds were sown in the Enlightenment itself and in the social protests of the nineteenth century. Widespread genocide and ecological destruction reinforced this philosophy amongst academics and influential thinkers. Post-Modernism asks:

How can we believe what we were taught when those beliefs brought so much destruction –

How can chaos and violent anarchy be Progress –

This is the meta-question that has led many of us to find another way. We want a way that follows the teachings of Christ without the excesses of culture that we now reject, such as materialism and consumerism. The cultural churches – the mainline Protestant, Catholic, Orthodox and Anglican institutions – seem to be still enmeshed in the dominant, destructive culture. So in the late twentieth century, other ways of faithful living have been explored, rejuvenated and reworked, such as the New Monasticism and the Plain movement.

I can`t speak to the New Monasticism; while we live in an informal community, it is not ordered in any way except that we are all Anglicans and the centre of our week is Sunday attendance and participation at worship. Nicholas and I are very Plain but have accommodated ourselves to the way of living here in the rectory. We have electricity, a vehicle, an internet connection and television. The house is old and not particularly up to date. But we are unable to garden since that would mean the removal of old trees much valued by the neighbourhood, and recycling is not as efficient as I could wish it. I make my own clothes, do some canning and we interact with other Plain people when we have the opportunity. We are trying to maintain our Plain philosophy in a more worldly church community. I don`t see that we have any influence on them at all.

It is what it is; this is a transition stage for us, and with some matters becoming realized, we should be able to move on to a more suitable place for small scale farming and a self-sufficient life.

I think this is where many of us Plainers are headed. While not Anabaptist in profession, we are looking for suitable places to adopt some of the best of Anabaptist and traditional Quaker ways. (I will acknowledge that not all Plain followers are necessarily traditionally Christian; we need to make room for Quakers and others who are more liberal in their theologies.) I hope that as a movement we do not fall into the sectarian errors we have seen in the past. (Formal shunning and the ban, for instance, are inappropriate. We can avoid close association with those whose influence on us is deleterious, but we cannot withdraw from our witness.)

The great irony, of course, is that one of the tools we use to be a Plain community is the internet. Most of us express some concern and even dismay that this is the best we can do, but I doubt if we can give it up without losing community. I would prefer a more traditional form of communication myself. Scott Savage tried this with Plain magazine, but the funding fell short and he could never exceed a certain circulation number due to the printing technologies he used.  (I have still not written to Scott as I had planned. He`s been through some rough stuff in the last few years, and I don`t want my concern and curiosity to sound as if I am criticizing him for choices he made.) I envision something more like the Amish Budget, a newsletter with many columns written from many locations, giving the local news and views. But publications are supported by advertising, and no one wants to advertise in a publication for people who reject consumerism; we are not a very good market.

I`m not at all sure we can define ourselves yet. We are Plain, but we have so many expressions of that. We don`t have an ordnung and won`t, since we don`t fall under but one authority as a group, and that is Christ. We are working out our salvation with fear and trembling, day by day, question by question, leading by leading. We are drawing on the Anabaptists who have been the living encyclopedia for Plain life, and the traditions of Quakers, monastics and other groups who chose to be isolated from the Modern world. I would prefer that we do not quarrel amongst ourselves – I had enough of that sojourning with the Orthodox and their many cries of `You are not canonical!` (If you have been part of an Orthodox community you know what I mean. The Paedalion is both beacon and cudgel.) This is a weakness in the Anglican church, which will ignore the dissenters until they get tired of the yelping and throw the pups out. (Puritans, Quakers, Methodists and now the Biblical Conservatives, whatever they are going to call themselves.) The Quaker meetings are, in their erudite and polite way, at odds internally all too often.

Let`s keep it simple and courteous. Let`s speak Plain English (not Plain speech, except amongst ourselves) and give the St. Francis sermon – preach with our lives, using words only when necessary.