False Shame

By Iakov Bogatenko In recent times, a rather strange and deeply regrettable phenomenon has been observed among the urban Old Believer community, particularly in central Russia, such as in large cities, not to mention the capitals. Old Believer youth, and recently even mature Old Believers (with very rare exceptions), seem to be avoiding the use of traditional prayer attire, established by centuries-old customs, during public worship in churches. Upon entering an Old Believer church during a festive service, it is now difficult to determine at first glance whether you are in an Old Believer church or a church of the dominant faith, so similar are the initial impressions due to the diverse and colorful mix of the worshippers’ clothing. Each person comes to pray in whatever attire they deem “suitable.” Students shine with the polished buttons of their uniform jackets, soldiers and military personnel compete with them in their tunics and uniforms, businessmen and clerks wear their festive or formal coats, jackets, and frock coats (depending on their status), while craftsmen and workers, depending on their occupational and financial standing, attend in their secular festive or work clothes. Only occasionally (among ten people, perhaps two or three) can one still see the traditional Russian prayer attire—the polukaftanye, or, in common parlance, the kaftan. Even in these rare cases, this clothing is primarily worn by the elderly, who still adhere to many ancestral customs now being forgotten. Among female worshippers, the variety and vibrancy of clothing are even more pronounced. In men’s attire, at least, black dominates with relatively uniform styles. Among women, you encounter all shades of color and every imaginable “fashion” of dresses, driven first by the caprice and diversity of women’s tastes and second by the fierce competition to follow the “very latest” and, if possible, even tomorrow’s fashion. As for the traditional women’s prayer attire, the sarafan, it has almost entirely vanished. Gradually displaced by the dominance of fashion, sarafans have nearly disappeared in cities and capitals; they are perhaps still in use only in remote regions of Russia or rural backwaters. But even there, according to reports from the provinces, all-powerful fashion has infiltrated prayer houses and churches. Yet these two types of traditional Russian prayer attire, the polukaftanye and the sarafan, so undeservedly and unjustly forgotten today, have every right to continued existence, supported by both their practical and religious significance. To begin with, ordinary secular clothing, constantly subject to the whims of changing fashion, is entirely unsuitable and impractical for prayer. Tight-fitting suits and dresses prevent worshippers from properly performing the prescribed prostrations required by church rules with due reverence and diligence. The worshipper is placed in an awkward and extremely uncomfortable position: they may sincerely wish to bow as befits an Orthodox Christian, but—laughably—their own clothing, so tight and ill-suited for prostrations, hinders this pious intention, causing concern about its durability rather than fostering prayerful humility. Instead of a proper, devout prostration expressing humility and reverence before God, the worshipper is forced to merely hint at a prostration: cautiously bending one knee, then the other, barely nodding toward the ground, and then carefully rising. Women and girls who come to church in tight dresses are even more restricted in their movements, their prostrations even further from their true purpose. Constrained by corsets and tightly fitted dresses, they are completely unable to perform prostrations and, consequently, unable to render due reverence to God. Thus, the inconvenience and practical unsuitability of secular clothing for prayer should be obvious to all. From a religious perspective, there is even greater reason to use special prayer attire. The polukaftanye and sarafan, intended solely for prayer, are typically not worn outside their designated purpose. Laypeople would not wear this attire for leisurely walks, visits, or weddings, and so forth (clergy and church officials being the exception). In contrast, ordinary secular clothing can be worn in any life circumstance—work, rest, or entertainment—and therefore should not be used during public worship in church. A simple sense of propriety, not to mention respect for the sacred House of God, should compel a person to adhere to this. In everyday life, it is considered improper to attend a formal secular gathering or visit in casual home attire; one typically wears their best clothing, often preferring a coat or professional uniform. Yet, for some reason, it is not deemed improper to come to God’s house in any attire, even clothing tailored specifically for weddings or the theater, which should be considered inappropriate for prayer. Moreover, the use of prayer attire has psychological significance. The uniform style of prayer clothing (polukaftanye and sarafan) carries a deeper meaning of uniting all worshippers before God. In God’s house, all should be equal—merchants, craftsmen, the rich, and the poor. This sense of equality, even if relative and external, is more achievable through the use of uniform prayer attire. Turning to the practical significance of prayer clothing, its neglect and gradual elimination from use must be considered unjust and undeserved. Prayer attire, unaffected by fashion and remaining consistent in style, eliminates unnecessary expenses. A polukaftanye or sarafan, once made, can last far longer than ordinary suits or dresses, which change multiple times a year based on fashion or season. For women and girls, these additional expenses are particularly burdensome for the reasons mentioned. For the affluent, acquiring prayer attire alongside their extensive wardrobes should pose no difficulty. Yet, with deep surprise and perplexity, it is often observed that those who avoid prayer attire in church are precisely the more affluent. They seem ashamed to wear the polukaftanye or sarafan, which unite them with other worshippers and offer no visible distinction. Here, it seems, the issue is one of vanity and pride, naively expressed through the luxury and variety of secular attire. Youth, generally inclined toward ostentation, likely reject prayer attire due to its style, which has nothing in common with fashion and its aims. Moreover, clothing equally suitable for both young and old seems to evoke feelings of awkwardness or even shame. But this shame is false. Prayer attire is intended solely for prayer and should possess the qualities and characteristics suited to that purpose. It must be modest, convenient for prayer, and uniform for all. Its modesty and practicality stem from its purpose: prayer does not require fashionable clothing that restricts movement during prostrations. Conversely, form-fitting suits or dresses are designed for people, not for God, and are thus entirely inappropriate for church and prayer, as is anything overly secular or worldly. Let us hope and believe that Old Believer youth will cease to be ashamed of the centuries-old customs bequeathed by their pious ancestors and, casting aside false shame, will set a good example for their elders, who have thoughtlessly followed the naive youth down a slippery path. –From the Old Believer Journal “Старообрядческая мысль” (Old-Believer Thought). 1916 source