Stain Glass by David Strang

As a former member of CCC, and deeply immersed in church activities there for about twenty year when I lived in Eau Claire, I always enjoy catching up with events in the Diocese via the "Eau Claire Herald." 

I have lived for the past 18+ years in the Pocono Mountains of Pennsylvania in the Episcopal Diocese of Bethlehem, and work in near by Wilkes - Barre, Pennsylvania. 

As a medievalist, much interested in church stained glass, I always enjoyed the windows at CCC, though my favorite was always the tour-de-force great near Nativity window. A color photo of the Nativity window used to be available via CCC in a Christmas card version. I don't know if they still sell them. 

In any case, I was thrilled to see the cover of the April, 2004 "The Herald," which just arrived in my mailbox

Dean Brandt was still in charge of the Cathedral when I was first living in Eau Claire, and he had supervised some of the window installation. About one-third of the windows had not been installed at the end of World War II, and I recall his telling on several occasions that the original maker of most of the CCC windows, including the Resurrection and Nativity windows, had been destroyed/gone out of business during the War. It was thus necessary for CCC to locate another English stained glass firm to finish them off. Thus, I think if you check the bases of the windows, you'll find two different firms listed. There used to be a little guidebook edited by Dean Brandt with the particulars. 

The second firm used considerably brighter colors than the first firm, and armed with this information it's fairly easy to pick out the windows of the original firm from the second firm. 

What's also interesting is that the style chosen for the CCC Windows is very like ubiquitous, but finely made "Munich Glass" windows produced by several firms in Bavaria for Roman Catholic Churches. 

Competing with this rather Romantic window style was the push, beginning in England, but exemplified by American firms such as Charles Connick and Willet [Boston and Philadelphia, respectively], for reproducing the medieval styles and color schemes out of such memorable collections as at Chartres, Canterbury, and York. 

If you're ever in Saint Paul, check out the ravishingly beautiful Saint John the Evangelist Episcopal parish [Portland and Kent, and just off Summit Avenue] where there are Connick style medieval windows in portions of the church and windows that would be at home at CCC in other portions. 

Why did Women Wear Head Coverings in the Church?

Throughout much of Christian history, women were expected to cover their heads during worship services, and this tradition extended to many denominations, including the Episcopal Church. The practice of women wearing head coverings has deep theological, cultural, and liturgical roots that have evolved over centuries. In this article, we will explore the reasons why women wore head coverings in the Episcopal Church and how this practice has changed over time.

1. Biblical Foundations: The Apostle Paul’s Teachings

The tradition of women covering their heads during worship can be traced back to the New Testament, particularly to the writings of the Apostle Paul. In 1 Corinthians 11:2-16, Paul addresses issues of propriety in worship and the roles of men and women in the church. He writes:

• “But every woman who prays or prophesies with her head uncovered dishonors her head…” (1 Corinthians 11:5, NIV).

Paul’s directive to cover one’s head while praying or prophesying is rooted in the idea of honoring God and maintaining proper decorum in worship. Paul goes on to explain that the head covering symbolizes a woman’s respect for the divine order of creation, with man being the head of the woman and Christ being the head of man. This scriptural passage became foundational for many Christian communities, including the Episcopal Church, which upheld these traditional practices as part of their liturgical and theological framework.

2. Symbolism of Modesty and Reverence

In the context of the Episcopal Church, as in many other Christian traditions, the head covering became a symbol of modesty, reverence, and humility before God. In the early centuries of the Church, women’s roles in public life were more restricted, and modest attire was considered a sign of virtue. Covering the head was seen as a way of acknowledging one's place in the larger cosmic order—women’s submission to God’s will and men’s roles as spiritual leaders. This custom was not seen as a sign of inferiority, but rather as a reflection of the social and religious structures of the time.

The head covering was also a visual cue for the worshippers to distinguish between those who were engaged in private, domestic life and those participating in the sacred space of worship. Just as priests wore special vestments to signify their role in the liturgy, women’s head coverings marked them as participants in the holy assembly, with all the reverence that entailed.

3. Cultural and Historical Influence

As the centuries passed, the practice of women wearing head coverings became entrenched in various Christian traditions. For centuries, it was common for women to wear veils or headscarves in public, not just in church. The cultural norms of modesty and respect for authority shaped these practices. In the Episcopal Church, which is a branch of the Anglican Communion, this tradition was carried forward, particularly during the Victorian era when modesty and decorum were considered paramount.

For much of history, women’s roles in the Church were more restricted than men’s, and head coverings were often used to demarcate gender roles in worship. In this sense, wearing a head covering symbolized not just respect for the Church but also a visible sign of women’s traditional roles within the religious and social fabric.

4. The 20th Century: Changing Perspectives

By the early 20th century, cultural and social changes—such as the suffrage movement, the rise of feminism, and shifts in attitudes toward women’s rights—began to challenge long-standing customs, including the practice of head covering. In the Episcopal Church, as in many other Protestant denominations, attitudes toward gender roles became more egalitarian, particularly after the Second World War.

The 1960s and 1970s saw significant shifts in liturgical practice, and the Episcopal Church began to embrace a more inclusive approach to women’s participation in worship. Women were ordained as priests starting in 1976, and the custom of wearing head coverings gradually faded in favor of more egalitarian practices. The liturgical reforms that followed Vatican II (1962-1965) in the Roman Catholic Church also influenced many Protestant communities, including the Episcopal Church, by de-emphasizing ritualistic elements like veils and focusing more on the personal relationship between the worshipper and God.

5. Current Practice and Reflection

Today, the practice of wearing head coverings is no longer a widespread tradition in the Episcopal Church. It is considered optional, and most women do not wear veils or headscarves during worship. However, the practice has not disappeared entirely. Some women, particularly those with more traditional or conservative views, continue to wear head coverings as a personal expression of faith, reverence, and connection to the historical practices of the Church.

For some, the decision to wear a head covering is a form of spiritual discipline, a way to honor the biblical teaching of 1 Corinthians 11. Others view it as an act of solidarity with women in other Christian traditions, particularly in Catholicism and Eastern Orthodoxy, where the practice is still more common.

In modern times, some Episcopal communities, especially those with Anglo-Catholic or high-church leanings, may still observe the custom of head covering, often in the context of a more formal or liturgically rich worship experience. For others, the absence of head coverings reflects a broader trend toward simplicity and equality in worship, which emphasizes the dignity and worth of every person regardless of gender.

Mark F. Nelson


December 21, 1952 ~ November 5, 2024

Mark Francis Nelson, age 71, of Eau Claire, WI, passed away due to complications from surgery at May Clinic Health system, Eau Claire, WI, on Tuesday, November 5, 2024.

Mark was born December 21, 1952, the second child of Francis and Kathryn (Schumacher) Nelson, Eau Claire, WI.  Mark had a kind heart, and was an animal and nature lover.  In his younger years, Mark worked in farming, trucking, and residential construction.

Mark is survived by siblings:  Nicholas (Lana) Nelson of Huntsville, AL; Carl Nelson of Arden Hills, MN; Kathryn (Roy) Howard of Shoreview, MN; Paul Nelson of Eau Claire, WI; Mary (Mark) Boysel of Columbus, OH; and Tonia (Dennis) Johnson of Eau Claire; and also by many cousins, nephews, nieces, and extended family and friends.

Mark is preceded in death by parents, Francis and Kathryn Nelson, who now welcome him into the eternal kingdom of our Lord.  Rest in peace, Mark.

Mark’s family would like to extend a special thank you to the extraordinary caring staff at Mayo Clinic Health System’s Critical Care Unit.

A mass of Christian burial will be held at 10:30 AM, Monday, November 11, 2024 at Sacred Heart of Jesus Catholic Church in Eau Claire.  Visitation will be held at the Church on Monday from 9:30 AM until the time of services.  Burial will take place at Lakeview Cemetery in Eau Claire, WI.