Why Millennial Catholics Are Re-Adopting the Traditional Chapel Veil | Fashionista

https://fashionista.com/.image/c_limit%2Ccs_srgb%2Cq_80%2Cw_960/MTUxOTU1ODMyNjA1NTE3MDkx/catholic-veil.jpg

“There’s a new uprising in the Church of millennials who are actually wanting a more traditional take on their faith,” [former “Top Model” and current Catholic speaker and author Leah] Darrow says.

Source:  Why Millennial Catholics Are Re-Adopting the Traditional Chapel Veil – Fashionista

I have posted on this subject here previously, but not for a while. This is a good article – although from an unexpected source – and a good opportunity to revisit the subject!

One thing needs to be pointed out: the key elements that differentiate Christian women veiling in church from Muslim women wearing the hijab are that it is a) voluntary, not a requirement, and b) generally occurs only in the context of actual worship: in church, or for some women, only when actually praying and/or receiving the Holy Communion. That said:

For some of these young people, “the appeal of veiling was initially an emotional one: It made her feel humbled and reverent, like removing a hat during the national anthem or at a funeral might, and made her more able to focus on prayer.”

Others “have chosen to adopt the veil after digging into the theological ramifications of the tradition.” To them,

“chapel veils represent a whole range of things: a way to emulate the veil-wearing Virgin Mary, an experience of ‘authentic femininity’ that sets women apart as specially blessed bearers of life and a reminder that she and all members of the church are to consider themselves brides in a symbolic marriage to Jesus, whom the Bible sometimes describes as a bridegroom.”

The practice of veiling is usually associated with Roman Catholics (although some Eastern Orthodox also practice it, and historically, some Anglicans have as well), but the tradition of women covering their heads in church has a long history in Christianity – dating to earliest days, and continuing until fairly recently in most churches. My very Methodist mother and grandmothers practiced it, although they used hats rather than veils!

As vicar of St. Bede’s, I commend the prayerful consideration of this practice (whether using the traditional chapel veil, a scarf, or a hat) to any women interested in our traditional Anglican mission, although I by no means enjoin it on any. Just something to think about, pray over, and perhaps research more deeply, should you feel that God is so leading you.

And of course, like any other attire worn to church, care should be taken, when choosing head-coverings, to balance the desire to “put one’s best foot forward” for God with the need to avoid distracting or drawing the attention of one’s fellow-worshipers. As one young woman quoted in the article aptly notes,

“It’s paradoxical; the best things in life are. It only can be pulled into perfect balance if you’re in it for the right reasons and you have a relationship with God. Otherwise, it does turn into a ‘look how flashy I am, or look how holy I am’ thing.”

As always, the watchwords are dignified and reverent!

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Hugh, Bishop of Lincoln, 1200 | For All the Saints

hugh-of-lincoln.jpg

Source: Hugh, Bishop of Lincoln, 1200 | For All the Saints

“Hugh was reputedly the most learned monk in England, and he revived the schools of Lincoln to such an extent that the writer Gerald of Wales considered them second only to those of Paris. He rebuilt his cathedral, damaged by an earthquake, sometimes aiding the workmen with his own hands. He held synods and visitations, traveled ceaselessly to consecrate churches, confirm children, and bury the dead. His justice was proverbial, and he was appointed to act as a judge-delegate by three popes in succession, for some of the most important cases of his time. The king also appointed him to act in his court. Hugh was austere but gentle, intransigent but tender. He was always a friend of the oppressed and the outcasts, especially lepers (whom he tended himself), and he risked his life in riots to save Jews from death.”

Church of England Resurrects Tradition to Attract Millennials • ChurchLeaders.com

 

In the past we’ve touched on the delicate balance that churches must maintain while appealing to millennials without pandering or changing theology. But what if we’re focusing our efforts in the wrong places?

What if the loud music and fog machines are actually clouding the Holy Spirit and preventing people from connecting with God? What if, instead of adapting to a modernized culture with our church services, we kicked it old school?

Source: Church of England Resurrects Tradition to Attract Millennials • ChurchLeaders.com

“Well, that’s exactly what the Church of England is doing. Despite growing secularism in the country, the church has seen attendance grow over the past several years with the help of a centuries-old liturgical tradition: Evensong. Choral Evensong is an evening prayer service that is delivered mostly through song, offering a restful, reflective time to worship God and pause from the busy-ness of life. The choir performs live and is often highly skilled and well-trained…

“Neil McCleery, assistant chaplain at one of Oxford’s oldest chapels, recently said it is rare to see attendance below 150 at a weekend evensong, contradicting the idea that church is facing inevitable decline. Many clergy like McCleery see this as an opportunity to draw more people into a relationship with the church.

“‘We get a lot of people who perhaps come to faith or return to faith by being drawn into that worship experience,’ he said. ‘I do wonder if it might be related to the trend for mindfulness in this era where we are constantly bombarded from the Internet, from media, from mobile, which are hard to get away from.

“The varied musical forms and passages of spoken liturgy mixed with moments of contemplative silence lends balance and completeness to the form of the service, according to ChoralEvensong.org. The high percentage of music is what distinguishes it from other church services for most people and appeals to locals and tourists alike.”

Well, who’d-a thunk it…?

“So what can we learn from this unforeseen surge in attendance in the otherwise post-Christian culture of the U.K.? With millennials leaving the church and a severe decline in denominational membership in America, perhaps returning to a disciplined, reverent worship service would have newcomers lining up to get inside the doors of our churches rather than exiting through them en masse.”

I have said on a number of occasions and in a number of ways – both on and off this forum – that a culture, or a Church, is like a tree: separated from its roots, it is more likely to wither than to experience life and growth. Restoring that connection – grafting it back onto the living “stump” with its extensive root system – may well restore that life and growth.

And while our goal, as Christians, should always be to worship God, first and foremost, and then seek to edify the faithful – not necessarily to “attract” any particular demographic group – I am living proof that faithfully-rendered Anglican liturgy can be a powerful tool of evangelism, including and perhaps even especially to young people seeking a firm place to stand.

I myself can trace my entry into the Anglican tradition (from Methodism, which granted is not so far afield as some) to the experience of the liturgy – in my case, the Daily Office of Morning Prayer – back in 1989, at the age of 24.

So I do not find this the least bit surprising!

Michaelmas; a sonnet for St. Michael the Archangel | Malcolm Guite

Continuing my sequence from Sounding the Seasons, the collection of my sonnets for the church year, published by Canterbury Press, the 29th September brings us the feast of St. Michael and All Angels which is known as Michaelmas in England, and this first autumn term in many schools and universities is still called the Michaelmas term.

Source: Michaelmas; a sonnet for St. Michael the Archangel | Malcolm Guite

Today, September 29th, being Michaelmas – the Feast of St. Michael and All Angels – in the Western Christian calendar, here is a Michaelmas sonnet by the inestimable Malcolm Guite. Includes both the written sonnet, and a recitation of it by Malcolm, a priest in the Church of England, and a gifted poet. With commentary, including this excellent short sketch of Michael (whose name means “Who is like God?”) himself:

“The Archangel Michael is traditionally thought of as the Captain of the Heavenly Host, and, following an image from the book of Revelation, is often shown standing on a dragon, an image of Satan subdued and bound by the strength of Heaven. He is also shown with a drawn sword, or a spear and a pair of scales or balances, for he represents, truth, discernment, the light and energy of intellect, to cut through tangles and confusion, to set us free to discern and choose.”

Lancelot Andrewes, Bishop of Winchester, 1626 | For All the Saints

A devoted scholar, hard-working and accurate, and a master of fifteen languages, Lancelot Andrewes was renowned for his learning and for his preaching, and was a seminal influence on the development of a distinctive reformed Catholic theology in the Church of England.

Source: Lancelot Andrewes, Bishop of Winchester, 1626 | For All the Saints

A man whose memory I hold in the highest esteem!
 
“Andrewes was one of the principal influences in the formation of a distinctly Reformed Catholic Anglican theology, which in reaction to the rigidity of the Puritanism of his time, he insisted should be moderate in tone and catholic in content and perspective. Convinced that true theology must be built on sound learning, he cultivated the friendship of such divines as Richard Hooker and George Herbert, as well as of scholars from abroad…
 
“Andrewes held a high doctrine of the Eucharist, emphasizing that in the sacrament we receive the true Body and Blood of Christ, and he consistently used sacrificial language of the rite. He desired the Church of England to express its liturgy in ordered ceremonial and in his own chapel used the mixed chalice (wine and water), incense, and altar-lights (candles).”
 
He is also the man responsible for perhaps the clearest and most concise description of the doctrinal standards held by classical Anglicanism:
 
“One canon [of Scripture] reduced to writing by God himself, two testaments, three creeds, four general councils, five centuries, and the series of Fathers in that period – the centuries that is, before Constantine, and two after, determine the boundary of our faith.”

 

How a Protestant Spin Machine Hid The Truth About The English Reformation – Dominic Selwood

Source: How a Protestant Spin Machine Hid The Truth About The English Reformation – Dominic Selwood

I should probably wait until 23 May to post this… but undoubtedly other things will have come up by then to distract me, or eclipse the event. So I shall post it now, while it is fresh in my mind.

I am an Anglican, and I greatly value the Anglican tradition. But I am also a medieval scholar, both by academic training and avocation, and so I am not ignorant about what that Anglican tradition replaced.

And I have read Eamon Duffy’s The Stripping of the Altars, so I am also not ignorant of how it replaced that medieval tradition of popular Christianity, developed over a full millennium. This essay, however, stands out as a concise yet thorough depiction – and, it must be said, just indictment – of that process.

It is significant both for its own merits, so that one is able to understand and evaluate this period with open eyes, and also as a cautionary tale for what could happen again, as we make our way through the present destruction of historical statues, removal of historic flags and other iconography, and revision of historic understandings of our past.

Wherever one may stand on the age-old (well, at least five century old) conflict between Roman Catholicism and Reformation, one must – or at least, in my opinion, should – ask oneself: is this really the model we wish to adopt? Is this really the path we want to go down?

Personally, and emphatically, I think not.

What Catholics Lost When They Started Tearing Down Their Great Altars

If the grand altars are at their core outward signs of inward devotion, what does it say about plain altars that more resemble a table than a temple?

Source: What Catholics Lost When They Started Tearing Down Their Great Altars

I am an Anglican, and a member of a fairly “low-church” continuing (traditional) Anglican jurisdiction. But I find a lot to agree with in this essay! Christianity is an Incarnational (and therefore embodied) religion. Therefore, aesthetics – and the incorporation (there’s that body thing again… corpus) of all the senses and the whole physical person, not just the mind, heart, and spirit, into the liturgy – matter.

Get too simplistic, too “Protestant,” and you are beginning to get too close to a form of quasi-Gnostic devaluation of the physical, the material, in favor of the spiritual and intellectual.

And that can lead to a devaluation – however unintentional and subconscious – not only of God’s proclamation that the things He created are good (however marred by human sin), but of the Incarnation itself, in which Jesus the Christ, the Incarnate Word of the Father, indissolubly joined Himself to matter in His own person.

Sure, it’s possible to get too gaudy, and too focused on the external (material) elements of the faith. I am very well aware of that. As in most other areas of life, a balance is called for. But we should never forget the definition of a sacrament: an outward and visible sign of an inward and spiritual grace. Without the outward and visible, are we losing important markers pointing toward the inward and spiritual?

Our Lord Jesus Christ was unique in being fully God and fully Man. But we humans, made in the image of God, comprise a spiritual nature which is nonetheless incarnate (the word means “enfleshed”) in a physical, sensory body, living in a physical, sensory world. We neglect either of these aspects, the physical or the spiritual, at our peril.

The design of churches is one – only one, but an important one – aspect of this. As this essay points out,

The physical design of old churches was meant to dictate several things: ornate artwork on the walls, domes, and arches was meant to pull the eye upward and spark meditation on the divine mysteries, the altarpiece was placed in the apse to orient the congregation properly, and incense was meant to draw together and sanctify the individual properties into one event. That sort of order and hierarchy has been misplaced and is often focused inward, not upward… it is important to remember that how a building is designed is integral to its function.

And the function of a church building is, or should be, to orient the congregation toward God. Not toward itself (or ourselves), not toward the priest: toward God. And the design of the building, including any artistic elaborations – and of course, the liturgy itself – should lead the eyes, the other senses, and through them, the heart, mind, and spirit of the worshipers, God-ward. If that is not happening, something is missing.

And all too often, in today’s churches, it seems that something is indeed missing.

That is not to say that magnificent, ornate altars are guaranteed to focus the attention and lift the spirit of worshipers toward God, or that simple, plain ones cannot do the same. And the same is true of church interiors generally. But generally speaking, we devote time, attention, energy, and yes, money on what is important to us. That is simple human nature.

So, where is our focus? What does the construction of our churches – and of our liturgies – tell us about that focus? I can’t begin to provide a definitive answer to that question; it varies with each church, each congregation, each minister. But it’s something worth thinking about!