One of the continuing questions of ecclesial life concerns sister’s hats. Are sisters required to wear hats at the memorial service? At all meetings? Any time they pray? What kind of hat should be worn? Is a veil better? Why is this practice mentioned? Is I Cor. 11 ambiguous?
Several peripheral points are often raised about I Cor. 11 which serve only to distract from a meaningful understanding of the passage.
Required not voluntary
I Cor. 11:16 is sometimes read as if Paul went through a vigorous argument for a position and then concluded that those who weren’t convinced could do as they liked. The RS V reads: “If any one is disposed to be contentious, we recognize no other practice, nor do the churches of God.” Any ambiguity is thus removed; Paul expected the ecclesias willingly to abide by the apostolic ordinances delivered to them (v.2).
Hair or hat?
Verse 15 refers to a woman’s long hair as a covering. Some have taken that fact to support the contention that the covering in mind throughout the section is a woman’s hair. Such an understanding makes nonsense of verses 4-7. Verse 6 is the clearest example. Inserting long hair as the covering it would read: “For if the woman does not have long hair, let her also have short hair: but if it be a shame for a woman to have short hair, let her have long hair.
The covering in mind is clearly in addition to a woman’s natural hair. The point of verse 15 is that women have more prolific hair; this is evidence from God’s creation which supports the rightness of a head covering for sisters.
Sisters prophesying
Sisters did not speak out in the memorial service or public meetings in the first century any more than they now do in North America. The subject matter of I Cor. 11-14 concerns appropriate conduct in the communal life of the ecclesia, with particular emphasis on the breaking of bread and public services. In those meetings, sisters were to be silent (I Cor. 14:34; cf. I Tim. 2:11-12). Some sisters did have the gift of prophecy but they exercised it in a home or informal setting (cf. Act. 21:9; Luke 2:36-38). When this was done, they were to cover their heads (v.5). However, the possession of Holy Spirit gifts was not given as the reason sisters should cover their heads in ecclesial meetings.
The reasons were not local
Some contend that hats were needed in Corinth so the sisters would mark themselves apart from the bareheaded, short-haired temple prostitutes. While that point could easily be mentioned by Paul if it were a factor, he says nothing about it. Furthermore, the practice of wearing hats was common to “the churches of God” and not limited to the ecclesia at Corinth (v.16).
Six of the reasons given in I Cor. 11 for sisters wearing hats are basic and universal going back to Genesis 1, 2 and 3: I Cor. 11:3 “the head of the woman is the man” (Gen. 3:16); v.7 the man “is the image and glory of God; but the woman is the glory of the man” (Gen. 1:26; 2:23); v.8 the woman was made from the man (Gen. 2:22); v.9 the woman was created to help the man (Gen. 2:18); v.10 the work of the angels is to be respected; vs.14-15 hair growth as a created difference between man and woman.
Paul was not anti-woman
Here is the nub of the problem. The gospel elevates woman to equality with man: “there is neither male nor female: for ye are all one in Christ Jesus;” husband and wife are “heirs together of the grace of life” (Gal. 3:28; I Peter 3:7). In the age to come, the immortalized sister will have a full measure of eternal blessing. She will not be a help to her husband nor will her desire be toward him; she will be his equal. But that day is in the future. Now we live in anticipation, while in fact we are still living in the dispensation created through and administered by the angels (Heb. 1:14; 2:5).
In this present order, there is a difference between the role of man and woman and a divinely-designed variation in physical and emotional attributes which suit each for his or her particular function. While we joyfully anticipate the future, we must not disrespect the existing constitution of things; the present structure is of God appointed by the Elohim. At the beginning of this present dispensation, the Elohim demonstrated wonderful generosity in determining to share their authority with mankind (Gen. 1:26,28). Since the fall, they have exercised loving care in helping to save the faithful of the race (Psa. 34:7; Heb. 1:14).
Distinction between brother and sister in the communal services of the ecclesia thus reminds us of our present situation and permits us to show respect for the work of the angels. In addition, in our day, these traditions help further separate the ecclesia from the world which stridently seeks the social equality of women.
When we disdain the apostolic ordinances regarding hats (and the role of sisters), we are thereby expressing disdain for the angels and the structure they administer.
When and how big
I Cor. 11 applies to public assemblies of the ecclesia. There is no specification including home meetings, Bible school classes etc. Once understanding the principles, however, one would be inclined to wear a hat if the circumstance were at all questionable.
A veil is acceptable but not required. The Greek word for veil (KALUMMA) is not found in the chapter. The ordinance allows for head coverings used in one’s culture whether it be a scarf, hat, beret or netting (mantilla). Since one function of the covering is to acknowledge that human glory should be concealed (v.7), good spiritual judgment rules out loud and expensive hats that draw attention to economic status or personal beauty (cf. I Tim. 2:9).
Considering others
When the flesh within us objects to concealing human glory, let love and humility prevail. Let sisters lovingly consider the feelings of brethren and sisters and wear the covering. Let us also consider the opportunity for future equality and glory and humbly follow the ordinance, because of the angels who help make this opportunity possible.
The Origin of the Organic World – Part One