Prayer Veil
-- Apostolic Christian Church Practices Series --
For those attending a worship service at the Apostolic
Christian Church for the first time, there is something they are likely to
notice right away. They will observe that women are wearing veils or
headcoverings.
Since most church denominations no longer stress the need for
women to have their heads covered during worship, it may strike a visitor rather
poignantly. It is possible this practice may appear unusual to some, but this
practice was not considered unusual to believers in Bible times and in the
centuries that followed.
The Holy Bible is unmistakable in teaching that believing
women are to be covered when they pray or prophesy. In his letter to the early
church at Corinth, the Apostle Paul talked about this practice. The substance of
his teaching in this regard is contained in
I Corinthians 11:2-16. The King James Version records the applicable
scriptures regarding the headcovering:
2. Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
3. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
4. Every man praying or prophesying, having his head covered, dishonoureth his head.
5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
6. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
7. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
8. For the man is not of the woman: but the woman of the man.
9. Neither was the man created for the woman; but the woman for the man.
10. For this cause ought the woman to have power on her head
because of the angels.
11. Nevertheless neither is the man without the woman, neither the
woman without the man, in the Lord.
12. For as the woman is of the man, even so is the man also by the
woman; but all things of God.
13. Judge in yourselves: is it comely that a woman pray unto God
uncovered?
14. Doth not even nature itself teach you, that, if a man have long hair,
it is a shame unto him?
15. But if a woman have long hair, it is a glory to her: for her hair is
given her for a covering.
16. But if any man seem to be contentious, we have no such custom,
neither the churches of God.
It is a great blessing for the converted women of the church to wear veils. All
of them can readily attest to the joy they felt at conversion when they first
began to attire themselves in accordance with this Biblical standard. And too,
as they have proceeded in their Christian walk, they willingly admit the
satisfaction experienced in knowing they are fulfilling a Biblical requirement.
The Biblical tradition of a converted woman's head being
covered during prayer is not confined to the New Testament time of the Apostle
Paul. This was a common practice in Old Testament times as well as evidenced by
the following scriptures recorded in Old Testament books:
“For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself.”
And she put her widow's garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.
And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.
Also he said, Bring the vail that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city.
Thus it is clearly established on Biblical evidence that it
has long been a custom for women to wear headcoverings or veils. In Old
Testament times this was true both in a social and religious frame of reference.
In the New Testament it became a prominent exhortation to the believing women in
the church at Corinth.
Since, at the time of the Apostle Paul, the wearing of the
veil (or not wearing it) had both social and religious implications, it is worth
while to delve into both aspects to gain a clearer understanding and
appreciation of this Biblical practice.
Apparently, this social practice in the Graeco Roman world
was a result of Oriental influence. Because in Oriental lands a veil symbolized
the honor and dignity of the woman. with a veil on her head she was able to go
anywhere in security and profound respect. In the Oriental view, a woman's
authority and dignity vanished when she discarded the all-covering veil.
During the Apostle Paul's early life in the city of Tarsus,
this was the prevailing social procedure. Although Tarsus was a Graeco Roman
city, it was marked as an Oriental, not a Greek town.
Thus, in his day the dignity of the woman tended in a large
sense to be vested in her veil. On the other hand, women who appeared in public
with their heads uncovered were considered to be of ill repute and of easy
virtue. They were held in very low regard and were considered to be dishonorable
women, and of questionable character.
History tells us that some of the converted women in the
church at Corinth discontinued wearing their veils during the worship service,
thus practically claiming authority with men. Since the Apostle Paul taught that
"there can be no male or female; for ye are all one in Christ Jesus" (Galatians
3:28), some of the women apparently felt that social subordination to men
was no longer applicable. Thus, they took the liberty of not wearing veils.
Obviously, this gave an appearance of evil (they then resembled dishonorable
women) and brought some measure of reproach on Christianity. Accordingly, the
Apostle Paul took appropriate action and addressed himself to this problem in
his first epistle to the Corinthians.
THE BIBLICAL REASONS
Without question, the best reason that can be advanced as to why women are to
cover their heads during prayer or prophesying is simply this: the Bible teaches
this should be done. Man has no authority to usurp Scriptures.
The Apostle Paul, in
I Corinthians 11:2 writes to the church at Corinth and says, "that ye
remember me in all things, and keep the ordinances, as I delivered them to you".
What ordinance did he give relative to the headcovering? This ruling is given in
verse five: "But every woman that prayeth or prophesieth with her head uncovered
dishonoreth her head, for that is even all one as if she were shaven". Also,
verses nine and ten: "Neither was the man created for the woman, but the woman
for the man. For this cause ought the woman to have power on her head because of
the angels". Further, verse thirteen reads, "Judge in yourselves, is it comely
that a woman pray to God uncovered?"
While it is easy to point out why a veil is worn – the Bible
being very clear in this regard - a brief discussion of this entire topic may
provide further illumination and additional understanding.
In the first part of the chapter (I
Corinthians 11), the Apostle Paul reviews the divine order of creation:
namely, where both the man and the woman fit in the Godly sequence. He goes on
to point out that God is the head of Christ, Christ is the head of the man, and
the man is the head of the woman.
Verse three reads, "But I would have you to know that the head of every man
is Christ; and the head of the woman is the man; and the head of Christ is God".
Verse three, along with the substance of other verses in this chapter and
elsewhere in the Bible, indicates that the woman is subordinate to the man. She
was created for a different purpose than that of her male counterpart. As the
man was created in God's image and reflects the glory of God, so the woman was
created to be the glory of the man.
She was created for him. Her headcovering while in prayer
before God seems to be representative of this fact. Verses nine and ten indicate
the woman was created for the man and "for this cause ought the woman to have
power on her head because of the angels".
The fact that the man is the head of the woman does not imply
domination or oppression on the part of the man. A man who is a child of God
treats his wife lovingly and with favor. She is a crown of honor to him, a
helper, a gift from God. A converted man is eager to obey God's commandments
regarding his wife:
Ephesians 5:25, "Husbands, love your wives, even as Christ also loved the
church, and gave himself for it". Also, in
Ephesians 5:28, "So ought men to love their wives as their own bodies".
Thus, even though the woman is under the man in God's divine
order, she is not subject to arbitrary domination, but instead is the object of
much kindness and honor. And when she willingly complies with the Scriptural
teaching to wear a headcovering during worship, conducting herself modestly,
discreetly, and properly, she pleases God and her believing husband as well.
The Biblical teaching that the woman is created for the man,
and subordinate to him, has implication not only for the man/woman relationship
of marriage, but in a more general sense it applies as well from the standpoint
of gender - that is, the distinction of the sexes, male or female. The point to
be made and it appears that the Apostle Paul (as well as God) implied this, is
that women as a whole (not just married women) are under the male gender. Thus,
in the Apostolic Christian Church, all converted women - single as well as
married - wear headcovcrings.
FURTHER DISCUSSION OF I CORINTHIANS 11
Some of the verses in this chapter may need further illumination because they
seem more difficult to understand than others. One example is in verse ten where
the Apostle Paul says, "For this cause ought the woman to have power on her head
because of the angels". The question usually arises: how do the angels fit into
the framework of this text? During the worship service (indeed at all times in
the believer's life) the good angels are present (I
Corinthians 4:9 and
I Timothy 5:21). They are aware of the divine order of God, and they know no
insubordination. Thus, if the man prays with his head covered, or a woman with
her head uncovered, this violation of godly order offends the angels.
The fifteenth verse is also worthy of further discussion. It
goes, "But if a woman have long hair, it is a glory for her; for her hair is
given her for a covering". While a woman's hair is a covering as the Apostle
Paul says, it is obviously not the covering God (through the Apostle) has
prescribed as suitable for worship. For the entire thrust of the Apostle Paul's
teaching in this chapter deals with the added veil - not the actual hair.
It is interesting to note that
verse fifteen says the hair is given her for a covering. It does not say
"Her hair is her covering". When the Apostle wrote this epistle, he wrote it in
the Greek language, and the Greek word translated "covering" in
verse fifteen is peribolaion (meaning "to cast around"). In verse six
it is katakalupto (meaning "to cover fully"). Apparently the Apostle was
referring to two different kinds of coverings. A woman's long hair is given her
as a natural covering and it is a glory to her. The added veil is something that
is intended for spiritual purposes and expresses her willingness to conform to
this Biblical standard.1
Another verse sometimes causing confusion in the minds
of some is
verse sixteen, "But if any man seem to be contentious, we have no such
custom, neither the churches of God". There are some individuals who use this
verse as an "out" to wearing the veil. But does
verse sixteen negate all the previous verses? Is a covering not needed after
all? No. In fact, quite to the contrary. This verse must not be taken out of the
context of the previous fifteen. Certainly the Bible does not contradict itself,
nor is the Apostle Paul doing so in this instance.
Apparently, some gainsayers or contentious persons opposed
the Apostle Paul regarding the wearing of a veil. And today there are some who
take the phrase "we have no such custom" to mean it is not altogether necessary
for a veil to be worn. On the other hand, there are other more positive ways to
look at this phrase: "We have no such custom" could possibly mean,
Pursuant to the matter of being contentious, the word of God plainly teaches
against the matter of opposing duly given authority, and no child of God is wise
to do so. Proverbs 26:21 reads, "As coals are to to burning coals, and wood to
fire, so is a contentious man to kindle strife".
Another question relating to this topic comes to mind. How
could anyone be "contentious" if a woman's hair was considered her covering?
Obviously the Apostle was talking about a special covering other than her hair.
In connection with this general line of thought, if a woman's natural hair is to
be her covering, then a man would have to shave his head to pray (to be
uncovered). Because of such absurd logic, there is simply no question that the
Apostle Paul was referring to a covering other than a woman's natural hair.
The entire thrust and substance of the Apostle Paul's
admonition is that coverted women are to be veiled during prayer and
prophesying. This is a beautiful teaching and very much appreciated by those who
are humbly and obediently willing to comply with this Biblical teaching.
USE OF THE VEIL IN EARLY CENTURIES
Historical research encouragingly reveals that women in the early church (and in
the centuries that followed) observed the Biblical teaching of wearing the veil
or headcovering when participating in prayer or prophesying.
An early church father, Clement of
Alexandria (AD 150-220) was an ardent advocate of this practice. He very much
stressed the wearing of the veil. He said, "For this is the wish of the Word
since it is becoming for her to pray veiled".2
His reasoning was grounded on the word of God.
Likewise, Tertullian (AD 160-230), the
presbyter of Carthage, was an advocate of using the veil. He reasoned that his
parishioners should continue to use the veil because the women at the Corinth
church still observed this teaching. He interestingly pointed out that the veil
had its origin in tradition, was strengthened by custom, and was finally made
authoritative by the Apostle Paul (according to the will of God).3
Aurelius Augustine (AD 354-430),
the Bishop of Hippo in proconsular Africa, and an imminent theologian, argued
that it was not becoming for women to uncover their hair, in view of the
Apostle's instructions.4
In conjunction with the position
taken by the early church fathers regarding the veil, it is interesting to note
as well that the art of the ancient church, as preserved in the Roman catacombs,
indicates that in the early centuries the church was obedient to the regulations
of I Corinthians 11. Praying women are often depicted as wearing the "palla", a
veil or scarf on the head which hung down over the shoulders. As late as the
Tenth century A.D. there is a drawing of a worshipping group of believers. The
men's heads are un- covered, and the women's are covered with veils.5
Also, in 1641 Rembrandt's painting of Preacher Anslo
giving comfort to a woman shows the woman wearing a gauze veil.
Thus, historical evidence aside from the Bible establishes that the
veil was a prominent part of the attire worn by believing women. Not only did
the church at Corinth abide by this directive in the time of the Apostle Paul,
but the practice was carried on in the church of the first few centuries A.D.
THE VEIL IS SCRIPTURAL
At times questions
arise concerning the wearing of the veil. In fact, some contend this was merely
a social custom in early times and the Apostle Paul only dealt with it on this
basis - and that he only intended for it to be practiced in that era. They point
to the fact that times change, and a today in modern times when it is no longer
socially offensive for women to go about with their head uncovered, the
Apostle's exhortation is outdated and no longer applicable. Thus, they feel
headcoverings are not necessary.
Does this secular reasoning stand up? Admittedly, some could
say (and they do) the veil might have had its origin merely in custom since
various early cultures endorsed its use for respected women. As this topic is
explored prayerfully and in light of Scriptures however, it is logical to
conclude that the veil does not have its foundation in social attitude, but more
importantly in the will of God. Social attitude
concerning the veil in the Apostle Paul's day was in harmony with the
will of God.
Cultures change, both toward the good and toward the bad, yet
the divine precepts of God remain the same, even if the social customs change.
In His holy Word, God gives a set of absolutes that are eternal and do not
change with the times.
SUMMARY AND CONCLUSION
It is simple and
clear - converted women are to cover their head when they pray or prophesy. Why?
Because the Bible says so. A woman wears a veil as a symbol of her place in
godly order... that of being subordinate to the man. And it must be remembered
that the Apostle Paul did not give these instructions regarding the headcovering
on his own volition. This practice in the church at Corinth, and since that
time, was instituted in accordance with the will of God. The instructions are
crystal clear: a woman should cover her head during prayer, and a man should
remain uncovered.
The Lord taught His followers to obey His teachings. In Luke
16.10 He said, "He that is faithful in that which is least is faithful also in
much; and he that is unjust in the least is unjust also in much".
The Apostle Peter gave an endorsement to the writings of Paul
in 2 Peter 3.16, "As also in all his epistles speaking in them of these things
in which are some things hard to be understood, which they that are unlearned
and unstable wrest, as they do also other scriptures, to their own destruction".
A songwriter put it very well when he wrote:
"This is the test of true devotion,
To keep and hold fast to the Lord;
And evermore without omission,
In all things to obey His Word.
In small and unimportant matters,
Yet to be careful and sincere,
Not knowingly to faults consenting,
However small they may appeal". 6
FOOTNOTES
(Click the footnote to continue reading)
1. Young's Analytical Concordance To The Bible; Wm. B. Eerdmans Publishing Company, page 209
2. Ante-Nicene Fathers, Volume II, page 290.
3. Ibid, Volume III, page 94, and Volume IV, pages 27-37.
4. Nicene and Post-Nicene Fathers, Series I, page 588; Series III, page 158.