Kapp, Kerchief, Covering

We had an interesting discussion on the witness of headcovering on facebook. A video was offered for critique; many were impressed with the articulate and honest answers of the women interviewed. But two issues surfaced: I thought that the presentation was amateurish (okay, it is youtube) and hurt the credibility of the statements made; another person wondered why none of the women interviewed had covered for more than three years. All seemed to be converts to a group or church that covered. That may have been the focus of the presentation, but it wasn’t clear.

And in looking for other videos or presentations that promote headcovering, I found quite a bit of material that would leave the reader puzzled or perhaps thinking it was for members of certain faith groups and not others. Those Christian churches that have practiced covering for generations – particularly the Anabaptists and a very few Conservative Quaker meetings that continued – have little to say about it. Where are the testimonies of people who have covered for years, who have mothers and grandmothers who covered? And what about the testimony of women who have covered for many years, without much fanfare?

I am inviting all women who cover or who are led to cover to comment, with the goal of compiling those comments and thoughts into some presentation that can be used for teaching about covering.  I would like to see input from women who have just started covering, who have covered for a few years (myself included) and who have covered for many years. There are no wrong ideas or opinions in this, and we are not going to argue theology and discipline, just contribute personal experience and guidance.  Don’t worry about spelling and grammar; I will straighten that out.

Questions to consider:

Why do you cover? When did you start? Do you belong to a group that covers? How have other people reacted, positively and negatively?

You may include your name and geographic location. If you don’t want to, that’s okay.

What would be the best format for this? A blog post? A webpage? A video (eventually – we do not have the technology right now)? Would you want to refer other people to it if it was presented well? (That depending on my skills and any help that might be volunteered.)

Is there anything else that could be presented that would be helpful?

I am continuing to compile information for any updated post on modest/Plain dressing resources, and welcome more contributions.

Advertisements

Quaker Struggles

My sympathy is with my Conservative Quaker friends. And I hope they have some sympathy for their Anglican friends as well. We are all struggling with issues concerning church discipline, and sometimes the debate becomes battle, which is so unChristian.

Issues they are struggling with that we don’t have to address much: modernity and paganism.

Issues we struggle with that they don’t have to address much: Ordained women and new liturgies.

I have a question for Quakers who are not Christian: how does that work? If we are waiting on the Holy Spirit, doesn’t that imply some sort of belief in the Christian trinity – God the Father, Creator; God the Son, Redeemer; God the Holy Spirit, Sustainer. Not three gods, but one God, in three persons. (I won’t venture into that too deeply to avoid the heresy of modalism. Just read the Athanasian Creed, which is the best explanation of what the nature of the Trinity is.)

Still, waiting for the Holy Spirit implies a belief in that Spirit, a Christian doctrine. God sends His Spirit to inform, lead and refresh us. We are strengthened in His Spirit. Jesus told us about the Holy Spirit, the Comforter. How can a Quaker sit in meeting, waiting on the Spirit, when that Quaker doesn’t believe in the Spirit?

I’m going to get pagan arguments, aren’t I? That there is a motivating spirit in the universe, or many spirits that wish to speak through and to humanity, that what Christians call the Holy Spirit, the Spiritus Sanctus, is just the Spiritus Mundi, the Spirit of this world. So why are you in a Christian setting if that is what you believe? There are lots of places for pagans, hundreds of groups that meet and have rituals – why clutter up Quaker meeting, where there are people who are waiting to hear from God? If it is because Quakers are people of peace and have organizations in place for social justice, that doesn’t seem fair, to ride their coattails. Go start your own social justice groups and get away from all that “Do as Christ did” Christian sanctimony.

As for nonbelievers – rational humanists – there’s theosophy societies, and the Unitarians. Unhealthy skepticism and outright, stubborn disbelief have no place in a Christian setting. If a meeting is entirely humanist and/or pagan, why are they still Quaker? Quaker, by definition, is Christian. They were Christians when they broke away from the Anglican church and took some of our theology with them. But as we say, “Lex orendi, lex credendi” – the law of prayer is the law of belief. So Anglicans kept their prayer book, composed almost entirely of scripture, as the law of prayer and belief, so we wouldn’t wander off some side road of non-Christian belief and heresy, and forget our God. It’s not a good thing to forget the God of Abrahahm. We get lost in the world, and then suffer the world’s punishment.

One thing Paul taught us in his letters – don’t argue with nonbelievers. Pray for them instead. Don’t keep them in your fellowship as they will sow doubt and dissent. Perhaps our Quaker brothers and sisters need to split their meetings again, leaving the nonbelievers to their own devices, and call the believers back into discipline. Discipline is not punishment or even correction; it is teaching, and following the right way.

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 Kitchen Prayer

all things come of thee O Lord

One of the bonuses of living in a rectory is that we have first pick at the church rummage sale. This seems to be a universal bonus for clergy families. The rationale (at least my rationale) is that we can find things that we know are needed by those who can’t afford even to shop rummage sales. I have gathered in children’s clothes, kitchenware, and work clothes for people who needed them from my own churches in the past. We either write a blanket donation check (usually more than the goods were marked) or we tally it up and give the dollar amount.

I had a list; Mother Kay is away and I knew what was needed. Now, some of it is for us, admittedly, but we are so far behind in replacing lost household items that I need a head start.

It was a good bunch of stuff.

Canning jars – quart and two quart, square. The perfect homesteading canning jars. Four boxes. The prize of all rummage sale prizes!

Two winter sweaters, one for each of us, a pile of children and baby clothes for struggling families (including our own) and a new, still-cello-wrapped family Bible for Kay to present to someone. (Clergy have first dibs on all Bibles at church rummage sales. Dear Father John Pearce, now with the Lord, used to pull them off the shelves in thrift shops, walk up to the sales clerk and ask, “How much for these Bibles?” even if they were clearly marked. I don’t think he ever paid for one, because the answer was always, “For you, Father, it’s free.” He gave them away within days. There really is a need and hunger for the Word in this world!)

Two new quilting patterns, and an Amish doll pattern -you know how expensive those are! A pile of Icelandic yarn and knitting needles and patterns. Fabric remnants.

A knife block with two Henckel knives and steel. A beautiful honey pot. A casserole dish and carrier. Two aprons.

And this:

“Lord of all pots and pans and things, since I’ve not time to be

A saint by doing lovely things or watching late with Thee

Or dreaming in the dawnlight or storming heaven’s gates,

make me a saint by getting meals and washing up the plates.

Altough I must have Martha’s hands, I have  a Mary mind,

And when I black the boots and shoes, Thy sandals, Lord, I find.

I think of how they tread the earth, what time I scrub the floor,

Accept this meditation, Lord, I haven’t time for more.

Warm all the kitchen with Thy love, and light it with Thy peace.

Forgive me all my worrying and make my grumbling cease.

Thou who didst love to give men food, in room or by the sea,

Accept this service that I do, I do it unto Thee.”

It is a simple letter-press card, about 5×7, in a plain wooden frame. It is signed “Klara Munkers” and at the bottom is the chi rho, over a large M, flanked by loaves and fishes. I think I have some old prayer cards by this publisher; I will have to see if it is the same emblem. It is dated 1960, so I don’t think I violated any copyrights here.

Need I say that this is how many of us live? We have the daily duty of feeding our families and others, and caring for their well-being in the most mundane of things, such as washing up. We aren’t St. George slaying dragons; we are Brother Lawrence scrubbing pots. Jesus compares the loyal followers to those servants who sit up in the kitchen, waiting for the master, making sure that all is in order for Him, and He then tells us, “What you do for the least of these, you do for Me.”

When we fail in our daily work, when we put off the ordinary but necessary tasks because we have so many more interesting and exciting things to do, we fail our Lord. He gave us our families and neighbours in trust, to care for them as He cares for us. I’m not saying to be rigid and obsessive, but an attitude of “housework isn’t important” or “cooking is for those who like to do it” fails others. It is an honour to do these things, to care for the children of God. He don’t need to be heroes, we don’t need to be important. We don’t need praise and recognition – we have His approval and thanks already.

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?

“Victory in Jesus” Gardens

We have a yard that is mostly walnut and maple trees. My garden was a washtub with tomato plants and herbs in it.

My family had large gardens when I was young. Both sets of grandparents had large gardens. Have dirt, will garden. The farm never left our souls. We grew food, we ate it fresh, we canned and froze it. We gave it away. We gleaned fields of peas and potatoes, orchards of apples, wild bushes of berries, riverbanks of fiddleheads, maple trees of sap, hedgerows of hazelnuts.

I am delighted now to think of that connection to the past.

Our parents and grandparents grew Victory Gardens during the last European war – people were encouraged and supported in digging up their yards and growing their own food, so that crops could be diverted to the support of the troops. Many European families had to wild-gather to survive during and after the war.

We were still just a few years past being an agrarian culture. People knew how to make a garden.

I don’t think any of our neighbours has a vegetable garden. This little town is proud of its shade trees, its luxurious lawns, its air of ease and privilege. When I lived in rural parishes, people left bags of corn, tomatoes, green beans, onion and zucchini on my doorstep. One parishioner dropped off a few homegrown vegetables here this year. I bought the produce I canned.

The food bank here is in constant need of donations. Industries have closed in this area; other people are chronically unemployed or underemployed. It looks like it will get worse rather than better. (And just to bring this up – local farms employ migrant workers to pick apples, tobacco, ginseng and cabbage. The reason? Local people don’t want these seasonal jobs. The work is too hard, the pay too low, and if they take them, they endanger keeping their government-paid benefits. I can’t take even seasonal work until my immigration status is settled, except to work for the church. I did field work as a child and teenager. It isn’t that hard.)

In a land of plenty – in the garden region of Canada – why are people receiving boxes of dried dinner ingredients and cans of soup? Why don’t food banks have great resources of fresh food? Some do – because someone had the inspiration to solicit donations from farmers and farmers’ markets.

But we could all be doing more to feed those in need by planting a new kind of victory garden – I’ll call it a Victory in Jesus garden, from the old Baptist song.

We could be feeding ourselves and the poor, improving local nutrition levels and health. We could be reducing our reliance on transported, carbon-hungry resources. We could be getting rid of harmful lawn-maintenance practices and chemicals. (One reader wrote me earlier this year to say she had persuaded her church to plant a garden on the church lawn. That’s what I mean.)

The black walnut trees on our lawn are at the end of their growing years. The best thing to do with them would be to cut them down and sell them to a craftsman for fine furniture. This would also get rid of their messy nuts and the squirrels who live on them. Not much will grow around black walnuts, except the maple trees which are also as big as they can get, are dropping dead limbs, and hogging the arable area of the yard with roots. I love trees, but these are at the end of their lives, and they will soon be a hazard. I say take them down, use the wood as possible, and plant something like fruit trees, a little more in keeping with using the yard for a garden. (Don’t get me started on the line of overgrown cedars along the fence.)

Gardening is work, more than many people think they should have to do. But why shouldn’t we turn our hands and hearts to the earth, and share in its production? We are divorced from the natural world; we try to corner it in parks where we are comfortable with mown lawns and trimmed trees. We like the idea of wild spaces, but we don’t want to live in them. Our homes are air-conditioned and warmed so it is always perfectly temperate inside, and we never have to wear climate-suitable clothing. (I had a friend in past years who literally ran from car to building, building to car, car to home because she didn’t want to bother putting on a coat even in a mid-Atlantic winter. It took a while to persuade her to carry suitable winter clothing in her car so that if the car broke down she wouldn’t freeze to death.)

It’s autumn here in the North; most of us are done with the garden. The last of the basil came in for pesto here; the other herbs are potted and in the shed, hardening up for a possible winter indoors on a cool windowsill. (Herb plants do not like our overheated homes.) But there is next year. I want to be in a place suitable for a garden and more. I want to grow not just for ourselves, but for those who are unable to grow for themselves.

It’s one thing to receive a bag of canned goods and a loaf of plastic-wrapped bread when we are in need. But it is impersonal and industrial. It’s almost as if someone says, “Here you go – this is good enough for you.” But when we are given, in need, fresh tomatoes, a head of lettuce, a bag of sweet, long green beans that just taste of sunshine and clean water, a paper-wrapped loaf of still warm, fresh bread – we feel loved. We feel part of the community. We feel the gracious hand of God on us. Someone cared enough to grow and bake for us. We become part of the family.

Should Christians Vote?

Those of us who straddle the two kingdoms (as all Christians do to some extent) are often perplexed at election time. Voting is taking place soon in both Canada and the USA; Christians are wondering what to do.

Those who belong to groups that were originally Calvinist think along the lines of influencing the government, voting in Christian politicians (at least those with whom they agree) and favouring an agenda that looks traditionally Christian. They will vote in blocs.

Those who may have come out of the Roman, Anglican or non-Calvinist Protestant churches are less likely, perhaps, to be concerned about how their church votes, but vote their own conscience.

The Anabaptists, for the most part, avoid voting.

Caveat: I do not vote. I am not able to vote in Canada as a non-citizen, and I do not keep a permanent address in the Untied States so I can’t vote in absentia.

I don’t see much use in voting. All political parties look about the same to me. They serve different groups of special interests, but even that shifts frequently. We don’t make much money, so paying taxes isn’t a big deal. We are willing to pay our share – we do use government services because there isn’t much choice. Roads need to be maintained, safety personnel hired, hospitals subsidized. Public school is necessary for most families. There are legitimate community needs that are supported by tax dollars.

Keeping personal income low is one way to avoid subsidizing  the war economy, the environmental degradation sponsored by government-backed resource exploitation companies, and unnecessary expenditures that fatten the wallets and Swiss bank accounts of government contractors. Don’t earn much, don’t buy much, and the government can’t take much.

The sad, sad truth is that greed fuels governments – not government as an abstract concept, but government as an industry in itself. The people in charge encourage us to earn and spend, or at least borrow and spend, because sales taxes make up a hefty portion of taxes, as do import duties on the things we buy. We buy megatons of stuff imported across the Pacific, and all of that gets taxed in more than one way. The importer pays duties and port fees; we pay sales taxes when we buy it; we pay local property taxes so it can be hauled away by our municipality when it’s broken a few weeks later. We all pay income taxes on the money we earned to buy this stuff, or on the money earned by selling the junk.

I think Christians need to avoid this black hole, or at least stay outside the event horizon. (An event horizon around a black hole in space – a black hole being a collapsed star with a huge gravitational pull – is the “line” beyond which it is impossible to escape.)

For the love of money is the root of all evil.

The rich man loses sleep over the profit he has made cornering the grain market. He needs to build bigger barns. He plots how to get richer, and how he will spend his money in pleasure.  Then in the still watches of the night, he hears a voice whispering in his mind, “You fool! Tonight your life will be taken from you. What good are your barns and profits now? Someone else will have them. You have wasted your time.”

The system of tax collecting is always rife with abuse. It always favours the rich; but what good does that do their souls? I’m not sure why anyone wants to be rich beyond the necessities of life. I am not a pleasure seeker myself; I do not have interest in status objects or activities.

Staying off that event horizon has made me wary of the governmental system. I would rather live my life quietly and under their radar.