The topic of women covering their heads is one that has intrigued theologians, scholars, and laypeople alike for centuries. It is a subject deeply rooted in historical, cultural, and theological contexts. To understand what the Bible says about women covering their heads, we must delve into the Scriptures, particularly the New Testament, and explore the cultural backdrop of the early Christian church.
The primary passage that addresses the issue of head coverings for women is found in 1 Corinthians 11:2-16. The Apostle Paul writes to the church in Corinth, a diverse and cosmopolitan city, providing guidance on a variety of issues related to worship and conduct within the Christian community. In this passage, Paul states:
"I praise you for remembering me in everything and for holding to the traditions just as I passed them on to you. But I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved. For if a woman does not cover her head, she might as well have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or her head shaved, then she should cover her head" (1 Corinthians 11:2-6, NIV).
To fully grasp the implications of this passage, it is essential to understand the cultural context of the time. In the Greco-Roman world, head coverings were a common practice among women, symbolizing modesty and respectability. A woman with an uncovered head could be perceived as immodest or even morally suspect. In Jewish tradition, married women also covered their heads as a sign of their marital status and devotion to their husbands.
Paul’s instructions to the Corinthians reflect these cultural norms, but they also carry theological significance. Paul emphasizes the order of authority: God is the head of Christ, Christ is the head of man, and man is the head of woman. This hierarchy is not about superiority or inferiority but about roles and responsibilities within the created order. Paul’s appeal to head coverings is tied to this understanding of headship and honor.
In verses 7-10, Paul continues:
"A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. It is for this reason that a woman ought to have authority over her own head, because of the angels" (1 Corinthians 11:7-10, NIV).
Paul’s reference to creation underscores his argument. He points back to the Genesis account, where woman was created from man’s rib (Genesis 2:21-23). This creation order is foundational to Paul’s teaching on headship and head coverings. The mention of angels is intriguing and has been interpreted in various ways. Some scholars suggest that angels, as witnesses to the worship of the church, are concerned with proper order and decorum.
In verses 11-12, Paul balances his argument by affirming the mutual dependence of men and women:
"Nevertheless, in the Lord woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But everything comes from God" (1 Corinthians 11:11-12, NIV).
This mutual interdependence highlights the equality and dignity of both men and women in the eyes of God. While there are distinct roles, there is no room for pride or a sense of superiority.
Paul concludes his discussion on head coverings by appealing to the practice of the churches:
"Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. If anyone wants to be contentious about this, we have no other practice—nor do the churches of God" (1 Corinthians 11:13-16, NIV).
Here, Paul appeals to the natural order and the accepted customs of the church. He acknowledges that long hair itself can serve as a covering, but he maintains the importance of adhering to the established practice of head coverings during worship.
It is important to note that interpretations of this passage vary among Christians. Some view Paul’s instructions as culturally specific to the Corinthian church and not necessarily binding for all Christians today. Others see it as a timeless principle that should be observed in contemporary worship.
In examining the broader biblical narrative, we see that head coverings are not a central theme. The Old Testament does not prescribe head coverings for women in worship, though it does include references to women covering their heads in certain contexts (e.g., Rebekah in Genesis 24:65). The New Testament likewise does not emphasize head coverings outside of this passage in 1 Corinthians.
The early church fathers, such as Tertullian and Augustine, addressed the issue of head coverings, often affirming the practice based on Paul’s instructions. In the centuries that followed, head coverings became a common practice in many Christian traditions, particularly in the Eastern Orthodox, Roman Catholic, and some Protestant churches.
In contemporary Christianity, the practice of women covering their heads varies widely. Some denominations and congregations continue to uphold the tradition, while others do not see it as necessary. The key is to approach the issue with a spirit of humility and a desire to honor God in worship.
Ultimately, the question of head coverings should lead us to reflect on the deeper principles of modesty, respect, and order in worship. Whether or not a woman chooses to cover her head, the focus should be on honoring God and fostering a worship environment that reflects His glory and order.
In conclusion, the Bible’s teaching on women covering their heads is rooted in the cultural and theological context of the early church. While interpretations and practices may vary, the underlying principles of headship, honor, and mutual respect remain relevant. As believers, we are called to approach this issue with grace and a desire to glorify God in all that we do.
