Headcovering - Revision history

SamSteiner: Text replacement - "[[CMC (Conservative Mennonite Conference doing business as CMC)" to "[[Rosedale Network of Churches"

2023-03-17T14:30:09Z

Text replacement - "[[CMC (Conservative Mennonite Conference doing business as CMC)" to "[[Rosedale Network of Churches"

SamSteiner: Text replacement - "Conservative Mennonite Conference" to "Conservative Mennonite Conference"

2022-02-22T11:53:41Z

Text replacement - "Conservative Mennonite Conference" to "Conservative Mennonite Conference"

SamSteiner: Text replacement - "Conservative Mennonite Conference" to "Conservative Mennonite Conference"

2022-02-21T13:06:39Z

Text replacement - "Conservative Mennonite Conference" to "Conservative Mennonite Conference"

SamSteiner at 17:29, 31 December 2018

2018-12-31T17:29:04Z

RichardThiessen: Text replace - "Mennonite Quarterly Review" to "''Mennonite Quarterly Review''"

2017-01-15T22:59:06Z

Text replace - "<em class="gameo_bibliography">Mennonite Quarterly Review</em>" to "''Mennonite Quarterly Review''"

SamSteiner: added link

2016-09-19T15:01:50Z

added link

RichardThiessen at 04:03, 13 September 2014

2014-09-13T04:03:33Z

RichardThiessen: Text replace - "Ohio (State)" to "Ohio (USA)"

2014-02-20T03:30:59Z

Text replace - "Ohio (State)" to "Ohio (USA)"

RichardThiessen at 06:36, 6 October 2013

2013-10-06T06:36:58Z

RichardThiessen: Alphabetized bibliography.

2013-10-06T06:18:37Z

Alphabetized bibliography.

@@ Line 5: / Line 5: @@
 Utilizing [[Detweiler, Richard Clemmer (1924-1991)|Richard Detweiler's]] Princeton study (1966), Kraybill (1987) summarizes Mennonite history of woman's veiling as: 1525-1865: symptom stage, with no distinctive religious significance given to women's headcoverings; 1866-1910: stabilized sign, with preachers appealing to 1 Corinthians 11:1-16; 1910-1950: veiling frozen as bonafide religious symbol; 1950-present: disintegrating legitimacy of the veiling as a religious symbol.
-This characterizes the [[Mennonite Church (MC)|Mennonite Church (MC)]], the largest North American group to retain the tradition during the first half of the 20th century. [[Old Order Amish|Amish]], [[Beachy Amish Mennonite Fellowship|Beachy Amish]] Mennonites, [[Old Order Mennonites|Old Order Mennonites]], [[CMC (Conservative Mennonite Conference doing business as CMC)|Conservative Mennonite Conference]], Hutterian Brethren and [[Old Colony Mennonites|Old Colony Mennonite]] women continue to wear a headcovering (prayer veil). Styles (color, material, strings) vary; other altering factors include age, public or home settings, single or married, or quantity of head actually covered.
+This characterizes the [[Mennonite Church (MC)|Mennonite Church (MC)]], the largest North American group to retain the tradition during the first half of the 20th century. [[Old Order Amish|Amish]], [[Beachy Amish Mennonite Fellowship|Beachy Amish]] Mennonites, [[Old Order Mennonites|Old Order Mennonites]], [[Rosedale Network of Churches|Conservative Mennonite Conference]], Hutterian Brethren and [[Old Colony Mennonites|Old Colony Mennonite]] women continue to wear a headcovering (prayer veil). Styles (color, material, strings) vary; other altering factors include age, public or home settings, single or married, or quantity of head actually covered.
 Understandings about headcovering illustrate the historic headship pattern of men telling women what to do and why. As women become more disciplined students of Scripture and express insight from personal experience of role subordination, traditional bias will be exposed for what it is and has done.

@@ Line 5: / Line 5: @@
 Utilizing [[Detweiler, Richard Clemmer (1924-1991)|Richard Detweiler's]] Princeton study (1966), Kraybill (1987) summarizes Mennonite history of woman's veiling as: 1525-1865: symptom stage, with no distinctive religious significance given to women's headcoverings; 1866-1910: stabilized sign, with preachers appealing to 1 Corinthians 11:1-16; 1910-1950: veiling frozen as bonafide religious symbol; 1950-present: disintegrating legitimacy of the veiling as a religious symbol.
-This characterizes the [[Mennonite Church (MC)|Mennonite Church (MC)]], the largest North American group to retain the tradition during the first half of the 20th century. [[Old Order Amish|Amish]], [[Beachy Amish Mennonite Fellowship|Beachy Amish]] Mennonites, [[Old Order Mennonites|Old Order Mennonites]], [[Conservative Mennonite Conference]], Hutterian Brethren and [[Old Colony Mennonites|Old Colony Mennonite]] women continue to wear a headcovering (prayer veil). Styles (color, material, strings) vary; other altering factors include age, public or home settings, single or married, or quantity of head actually covered.
+This characterizes the [[Mennonite Church (MC)|Mennonite Church (MC)]], the largest North American group to retain the tradition during the first half of the 20th century. [[Old Order Amish|Amish]], [[Beachy Amish Mennonite Fellowship|Beachy Amish]] Mennonites, [[Old Order Mennonites|Old Order Mennonites]], [[CMC (Conservative Mennonite Conference doing business as CMC)|Conservative Mennonite Conference]], Hutterian Brethren and [[Old Colony Mennonites|Old Colony Mennonite]] women continue to wear a headcovering (prayer veil). Styles (color, material, strings) vary; other altering factors include age, public or home settings, single or married, or quantity of head actually covered.
 Understandings about headcovering illustrate the historic headship pattern of men telling women what to do and why. As women become more disciplined students of Scripture and express insight from personal experience of role subordination, traditional bias will be exposed for what it is and has done.

@@ Line 5: / Line 5: @@
 Utilizing [[Detweiler, Richard Clemmer (1924-1991)|Richard Detweiler's]] Princeton study (1966), Kraybill (1987) summarizes Mennonite history of woman's veiling as: 1525-1865: symptom stage, with no distinctive religious significance given to women's headcoverings; 1866-1910: stabilized sign, with preachers appealing to 1 Corinthians 11:1-16; 1910-1950: veiling frozen as bonafide religious symbol; 1950-present: disintegrating legitimacy of the veiling as a religious symbol.
-This characterizes the [[Mennonite Church (MC)|Mennonite Church (MC)]], the largest North American group to retain the tradition during the first half of the 20th century. [[Old Order Amish|Amish]], [[Beachy Amish Mennonite Fellowship|Beachy Amish]] Mennonites, [[Old Order Mennonites|Old Order Mennonites]], [[Conservative Mennonite Conference|Conservative Mennonite Conference]], Hutterian Brethren and [[Old Colony Mennonites|Old Colony Mennonite]] women continue to wear a headcovering (prayer veil). Styles (color, material, strings) vary; other altering factors include age, public or home settings, single or married, or quantity of head actually covered.
+This characterizes the [[Mennonite Church (MC)|Mennonite Church (MC)]], the largest North American group to retain the tradition during the first half of the 20th century. [[Old Order Amish|Amish]], [[Beachy Amish Mennonite Fellowship|Beachy Amish]] Mennonites, [[Old Order Mennonites|Old Order Mennonites]], [[Conservative Mennonite Conference]], Hutterian Brethren and [[Old Colony Mennonites|Old Colony Mennonite]] women continue to wear a headcovering (prayer veil). Styles (color, material, strings) vary; other altering factors include age, public or home settings, single or married, or quantity of head actually covered.
 Understandings about headcovering illustrate the historic headship pattern of men telling women what to do and why. As women become more disciplined students of Scripture and express insight from personal experience of role subordination, traditional bias will be exposed for what it is and has done.

@@ Line 1: / Line 1: @@
 [[File:ME1-44-4.jpg|300px|thumb|right|''Mennonite women, ca. 1895 in prayer veils.<br />
 Source: Mennonite Encyclopedia photo'']]
@@ Line 57: / Line 58: @@
 [http://www.anabaptists.org/doctrine.html "Anabaptist Ring" ](Conservative Mennonite) links to articles on prayer veil
 {{GAMEO_footer|hp=Vol. 5, pp. 364-365|date=1989|a1_last=Nyce|a1_first=Dorothy Yoder|a2_last= |a2_first= }}

@@ Line 35: / Line 35: @@
 Gingerich, Melvin. "The Virtue of Simple Dress." <em class="gameo_bibliography">Mennonite Life</em> 26 (December 1971): 50-54.
-Kraybill, Donald B. "Mennonite Woman's Veiling : the Rise and Fall of a Sacred Symbol." <em class="gameo_bibliography">Mennonite Quarterly Review</em> 61 (1987): 298-320.
+Kraybill, Donald B. "Mennonite Woman's Veiling : the Rise and Fall of a Sacred Symbol." ''Mennonite Quarterly Review'' 61 (1987): 298-320.
 McGrath, William. <em class="gameo_bibliography">A Biblical and Historical Review of the Christian Woman's Veiling.</em> East Rochester, Oh.: Amish Mennonite Publications, 1986, 33 pp.

@@ Line 19: / Line 19: @@
 Late 20th century trends in Mennonite Church (MC) practice (North America) include discontinuing the wearing of a headcovering, allowing diverse practice side-by-side, and reinforcing the expectation that women have their heads covered during worship. While more MC congregations (based on studies in [[Indiana (USA)|Indiana]] and [[Ohio (USA)|Ohio]]) support personal choice, which accommodates varied customs, other more conservative groups make even stronger appeals to conform to this expression of nonconformity. As more congregations called women to pastoral leadership, male power and one of its symbols was diminished. This, in turn, lead guardians of the tradition to buttress the claim that the prayer veil is of "Divine Order" and to remind Mennonite Church membership of Article 14 ("Symbols of Christian Order") in the Mennonite Church's 1963 [[Mennonite Confession of Faith, 1963|Confession of Faith]]. The <em>Confession of Faith in a Mennonite Perspective</em> (1995) no longer mentioned the headcovering.
-Mennonite churches worldwide also bring features of culture into patterns of headcovering. Whereas Swiss Mennonite women throughout the 20th century have not used a prayer veiling, German Mennonite usage diminished in the second half of the 10th century. As a rite of passage from girl to woman, a ritual part of Russian Mennonite marriage has included her donning a kerchief. This symbol of subordination to one's husband is worn by some Mennonite Brethren women at all times.
+Mennonite churches worldwide also bring features of culture into patterns of headcovering. Whereas Swiss Mennonite women throughout the 20th century have not used a prayer veiling, German Mennonite usage diminished in the second half of the 20th century. As a rite of passage from girl to woman, a ritual part of Russian Mennonite marriage has included her donning a kerchief. This symbol of subordination to one's husband is worn by some Mennonite Brethren women at all times.
 Mennonite women of [[India|India]] have naturally utilized the sari as headcovering for worship or expressing respect. Many African women see a head piece as part of their dressing. In contrast, to wear anything on the head while talking is improper in Japan. When headcovering expectations for Mennonite Church women were first articulated in the late 19th century they were problematic; further, an inconsistent message was given since General Conference Mennonite (GCM) groups did not expect the practice. For Mennonites worshiping in [[Israel|Israel]], practice varies with the local church: with older churches of Christendom a veiling is worn while with mainline Protestant and Messianic Assemblies the custom is generally not followed.

@@ Line 17: / Line 17: @@
 In addition to symbolic meanings of order and submission, women's headcovering traditionally fostered modesty, and opportunity for witness, particular identity and connection to worship. it expressed obedience and conformity, and both catered to and rejected broader cultural values.
-Late 20th century trends in Mennonite Church (MC) practice (North America) include discontinuing the wearing of a headcovering, allowing diverse practice side-by-side, and reinforcing the expectation that women have their heads covered during worship. While more MC congregations (based on studies in [[Indiana (USA)|Indiana]] and [[Ohio (State)|Ohio]]) support personal choice, which accommodates varied customs, other more conservative groups make even stronger appeals to conform to this expression of nonconformity. As more congregations called women to pastoral leadership, male power and one of its symbols was diminished. This, in turn, lead guardians of the tradition to buttress the claim that the prayer veil is of "Divine Order" and to remind Mennonite Church membership of Article 14 ("Symbols of Christian Order") in the Mennonite Church's 1963 [[Mennonite Confession of Faith, 1963|Confession of Faith]]. The <em>Confession of Faith in a Mennonite Perspective</em> (1995) no longer mentioned the headcovering.
+Late 20th century trends in Mennonite Church (MC) practice (North America) include discontinuing the wearing of a headcovering, allowing diverse practice side-by-side, and reinforcing the expectation that women have their heads covered during worship. While more MC congregations (based on studies in [[Indiana (USA)|Indiana]] and [[Ohio (USA)|Ohio]]) support personal choice, which accommodates varied customs, other more conservative groups make even stronger appeals to conform to this expression of nonconformity. As more congregations called women to pastoral leadership, male power and one of its symbols was diminished. This, in turn, lead guardians of the tradition to buttress the claim that the prayer veil is of "Divine Order" and to remind Mennonite Church membership of Article 14 ("Symbols of Christian Order") in the Mennonite Church's 1963 [[Mennonite Confession of Faith, 1963|Confession of Faith]]. The <em>Confession of Faith in a Mennonite Perspective</em> (1995) no longer mentioned the headcovering.
 Mennonite churches worldwide also bring features of culture into patterns of headcovering. Whereas Swiss Mennonite women throughout the 20th century have not used a prayer veiling, German Mennonite usage diminished in the second half of the 10th century. As a rite of passage from girl to woman, a ritual part of Russian Mennonite marriage has included her donning a kerchief. This symbol of subordination to one's husband is worn by some Mennonite Brethren women at all times.

@@ Line 4: / Line 4: @@
 Utilizing Richard Detweiler's Princeton study (1966), Kraybill (1987) summarizes Mennonite history of woman's veiling as: 1525-1865: symptom stage, with no distinctive religious significance given to women's headcoverings; 1866-1910: stabilized sign, with preachers appealing to 1 Corinthians 11:1-16; 1910-1950: veiling frozen as bonafide religious symbol; 1950-present: disintegrating legitimacy of the veiling as a religious symbol.
-This characterizes the [[Mennonite Church (MC)|Mennonite Church (MC)]], the largest North American group to retain the tradition during the first half of the 20th century. [[Amish|Amish]], [[Beachy Amish Mennonite Fellowship|Beachy Amish]] Mennonites, [[Old Order Mennonites|Old Order Mennonites]], [[Conservative Mennonite Conference|Conservative Mennonite Conference]], Hutterian Brethren and [[Old Colony Mennonites|Old Colony Mennonite]] women continue to wear a headcovering (prayer veil). Styles (color, material, strings) vary; other altering factors include age, public or home settings, single or married, or quantity of head actually covered.
+This characterizes the [[Mennonite Church (MC)|Mennonite Church (MC)]], the largest North American group to retain the tradition during the first half of the 20th century. [[Old Order Amish|Amish]], [[Beachy Amish Mennonite Fellowship|Beachy Amish]] Mennonites, [[Old Order Mennonites|Old Order Mennonites]], [[Conservative Mennonite Conference|Conservative Mennonite Conference]], Hutterian Brethren and [[Old Colony Mennonites|Old Colony Mennonite]] women continue to wear a headcovering (prayer veil). Styles (color, material, strings) vary; other altering factors include age, public or home settings, single or married, or quantity of head actually covered.
 Understandings about headcovering illustrate the historic headship pattern of men telling women what to do and why. As women become more disciplined students of Scripture and express insight from personal experience of role subordination, traditional bias will be exposed for what it is and has done.

@@ Line 1: / Line 1: @@
 Utilizing Richard Detweiler's Princeton study (1966), Kraybill (1987) summarizes Mennonite history of woman's veiling as: 1525-1865: symptom stage, with no distinctive religious significance given to women's headcoverings; 1866-1910: stabilized sign, with preachers appealing to 1 Corinthians 11:1-16; 1910-1950: veiling frozen as bonafide religious symbol; 1950-present: disintegrating legitimacy of the veiling as a religious symbol.
-[[File:ME1-44-4.jpg|300px|thumb|right|''Mennonite women,
+This characterizes the [[Mennonite Church (MC)|Mennonite Church (MC)]], the largest North American group to retain the tradition during the first half of the 20th century. [[Amish|Amish]], [[Beachy Amish Mennonite Fellowship|Beachy Amish]] Mennonites, [[Old Order Mennonites|Old Order Mennonites]], [[Conservative Mennonite Conference|Conservative Mennonite Conference]], Hutterian Brethren and [[Old Colony Mennonites|Old Colony Mennonite]] women continue to wear a headcovering (prayer veil). Styles (color, material, strings) vary; other altering factors include age, public or home settings, single or married, or quantity of head actually covered.
 Understandings about headcovering illustrate the historic headship pattern of men telling women what to do and why. As women become more disciplined students of Scripture and express insight from personal experience of role subordination, traditional bias will be exposed for what it is and has done.
-[[File:ME1-44-5.jpg|300px|thumb|right|''Bonnet and
+[[File:ME1-44-5.jpg|300px|thumb|right|''Bonnet and prayer veil styles.<br />
-prayer veil
+For example, teaching about headcovering has relied on the premise of <em>created order</em> in Genesis 2 and <em>headship</em> in 1 Corinthians 11. Interpretive bias suggests that women and men have distinct functions: men are leaders while women nurture and serve. Other careful translators of the texts understand such division to characterize what followed sin, rather than redemption. Their bias notes God's order to be genuine interdependence. Some point out that the Greek word <em>exousia</em>, often translated veil (1 Corinthians 11:10), is known to mean [[Authority|<em>authority</em>]]. Conviction will differ: when authority is identified as the woman's rather than as her husband's over her; when relationships in the body of Christ contrast rather than imitate those of the world.
 Writers try to explain that role separation--symbolized through man's uncovered and woman's covered head--does not bless unequal value for woman and man. But research (Kraybill) conducted among more than 1,000 [[Lancaster County (Pennsylvania, USA)|Lancaster County]], [[Pennsylvania (USA)|Pennsylvania]], parents and youth shows how the veil has legitimated female subordination. It also verifies that decline in veil wearing does not degrade ethnic identity or diminish support for ethnic institutions.
@@ Line 31: / Line 27: @@
 See also [[Bonnet (1953)|Bonnet]]; [[Hairdressing|Hairdressing]]; Hat; [[Prayer Veil|Prayer Veil]]
 = Bibliography =
-Kraybill, Donald B. "Mennonite Woman's Veiling : the Rise and Fall of a Sacred Symbol." <em class="gameo_bibliography">Mennonite Quarterly Review</em> 61 (1987): 298-320.
+Detweiler, Bill. "Another Look at I Corinthians 11:2-16." Kidron, Oh., 1970, 26 pp.
 Gingerich, Melvin. <em class="gameo_bibliography">Mennonite Attire Through Four Centuries.</em> Breinigsville, Pa.: Pennsylvania German Society, 1970.
-Shetler, Sanford G. and J. Ward Shank. <em class="gameo_bibliography">Symbols of Divine Order in the Church, a Compendium on I Cor. 11:2-16.</em> Harrisonburg, Va.: Sword and Trumpet, 1983.
+Gingerich, Melvin. "The Virtue of Simple Dress." <em class="gameo_bibliography">Mennonite Life</em> 26 (December 1971): 50-54.
-Wenger, J. C. <em class="gameo_bibliography">The Prayer Veil in Scripture and History.</em> Scottdale, PA: Herald Press, 1964, 29 p.
+"Memorandum." Questionnaire Results, Committee on I Corinthians 11. Goshen, In.: College Mennonite Church 1968, 6 p.
 Redekop, Calvin W. <em class="gameo_bibliography">The Old Colony Mennonites.</em> Baltimore: Johns Hopkins U. Press, 1969: 131-32.
-Congregation and conference studies include the following:
+Shetler, Sanford G. and J. Ward Shank. <em class="gameo_bibliography">Symbols of Divine Order in the Church, a Compendium on I Cor. 11:2-16.</em> Harrisonburg, Va.: Sword and Trumpet, 1983.
 "We Consider I Corinthians 11:1-16." prepared for the Mennonite Conference of Ontario under the direction of its executive committee. 1965, 24 pp.
-"Memorandum." Questionnaire Results, Committee on I Corinthians 11. Goshen, In.: College Mennonite Church 1968, 6 p.
+Wenger, J. C. <em class="gameo_bibliography">The Prayer Veil in Scripture and History.</em> Scottdale, PA: Herald Press, 1964, 29 p.
 Yaguchi, Yorifumi. "The Covering Issue in the Mennonite Churches in Japan." Seminary course paper, January 1964, copy at Mennonite Historical Library (Goshen, Indiana).