Do the sisters in your church wear the covering?

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  • Do the sisters in your church wear the covering?

    I am sort of curious about other's experience with this. In our church and faith community, women wear a small head covering. The practice is based upon I Corinthians 11:2-16. My wife wears one, but my daughter is too little to do so. Pretty much all the ladies and girls do so in our faith.

    Outside of our church, though, I don't believe many other Christians in this area do. I know some traditionalist Catholic women do as I've seen them on Sunday about, but I know less of the theology behind their practice.

    Anyway, I am just curious.
    7
    Yes, it is standard in my church.
    14.29%
    1
    Yes, but not everyone does.
    14.29%
    1
    No, women do not wear the covering.
    71.43%
    5
    No and I've never heard of it.
    0%
    0

  • #2
    The women in most churches I've been to don't wear any head coverings that save for the nuns I've seen in Catholic churches. I don't know though if it is something scripture expects Christian women to abide by because save for Paul, none of the othe apostles demand that women cover up their heads. I've read though head covering was a tradition that was a sign of humility (when men covered their heads) while for women it was more of a sign of modesty.
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    • #3
      I think Matthew Henry offers an excellent commentary on this subject matter:

      How he lays the foundation for his reprehension by asserting the superiority of the man over the woman: 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. Christ, in his mediatorial character and glorified humanity, is at the head of mankind. He is not only first of the kind, but Lord and Sovereign. He has a name above every name: though in this high office and authority he has a superior, God being his head. And as God is the head of Christ, and Christ the head of the whole human kind, so the man is the head of the tow sexes: not indeed with such dominion as Christ has over the kind or God has over the man Christ Jesus; but a superiority and headship he has, and the woman should be in subjection and not assume or usurp the man's place. This is the situation in which God has placed her; and for that reason she should have a mind suited to her rank, and not do any thing that looks like an affectation of changing places. Something like this the women of the church of Corinth seem to have been guilty of, who were under inspiration, and prayed and prophesied even in their assemblies, 1Co 11:5. It is indeed an apostolical canon, that the women should keep silence in the churches (1Co 14:34; 1Ti 2:12), which some understand without limitation, as if a woman under inspiration also must keep silence, which seems very well to agree with the connection of the apostle's discourse, ch. 14. Others with a limitation: though a woman might not from her own abilities pretend to teach, or so much as question and debate any thing in the church yet when under inspiration the case was altered, she had liberty to speak. Or, though she might not preach even by inspiration (because teaching is the business of a superior), yet she might pray or utter hymns by inspiration, even in the public assembly. She did not show any affectation of superiority over the man by such acts of public worship. It is plain the apostle does not in this place prohibit the thing, but reprehend the manner of doing it. And yet he might utterly disallow the thing and lay an unlimited restraint on the woman in another part of the epistle. These things are not contradictory. It is to his present purpose to reprehend the manner wherein the women prayed and prophesied in the church, without determining in this place whether they did well or ill in praying or prophesying. Note, The manner of doing a thing enters into the morality of it. We must not only be concerned to do good, but that the good we do be well done.

      III. The thing he reprehends is the woman's praying or prophesying uncovered, or the man's doing either covered, 1Co 11:4, 1Co 11:5. To understand this, it must be observed that it was a signification either of shame or subjection for persons to be veiled, or covered, in the eastern countries, contrary to the custom of ours, where the being bare-headed betokens subjection, and being covered superiority and dominion. And this will help us the better to understand,

      IV. The reasons on which he grounds his reprehension. 1. The man that prays or prophesies with his head covered dishonoureth his head, namely, Christ, the head of every man (1Co 11:3), by appearing in a habit unsuitable to the rank in which God has placed him. Note, We should, even in our dress and habits, avoid every thing that may dishonour Christ. The woman, on the other hand, who prays or prophesies with her head uncovered dishonoureth her head, namely, the man, 1Co 11:3. She appears in the dress of her superior, and throws off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, which was the custom of the man in that age. This would be in a manner to declare that she was desirous of changing sexes, a manifest affectation of that superiority which God had conferred on the other sex. And this was probably the fault of these prophetesses in the church of Corinth. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them but the other sex. Note, The sexes should not affect to change places. The order in which divine wisdom has placed persons and things is best and fittest: to endeavour to amend it is to destroy all order, and introduce confusion. The woman should keep to the rank God has chosen for her, and not dishonour her head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be the glory of the man, she should do nothing, especially in public, that looks like a wish of having this order inverted. 2. Another reason against this conduct is that the man is the image and glory of God, the representative of that glorious dominion and headship which God has over the world. It is the man who is set at the head of this lower creation, and therein he bears the resemblance of God. The woman, on the other hand, is the glory of the man (1Co 11:7): she is his representative. Not but she has dominion over the inferior creatures, as she is a partaker of human nature, and so far is God's representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man: For the man was not made out of the woman, but the woman out of the man, 1Co 11:8. The man was first made, and made head of the creation here below, and therein the image of the divine dominion; and the woman was made out of the man, and shone with a reflection of his glory, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made. 3. The woman was made for the man, to be his help-meet, and not the man for the woman. She was naturally, therefore, made subject to him, because made for him, for his use, and help, and comfort. And she who was intended to be always in subjection to the man should do nothing, in Christian assemblies, that looks like an affectation of equality. 4. She ought to have power on her head, because of the angels. Power, that is, a veil, the token, not of her having the power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession, put on her veil, in token of her subjection, Gen 24:65. Thus would the apostle have the women appear In Christian assemblies, even though they spoke there by inspiration, because of the angels, that is, say some, because of the evil angels. The woman was first in the transgression, being deceived by the devil (1Ti 2:14), which increased her subjection to man, Gen_3:16. Now, believe evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which in that age and country, was a veil. Others say because of the good angels. Jews and Christians have had an opinion that these ministering spirits are many of them present in their assemblies. Their presence should restrain Christians from all indecencies in the worship of God. Note, We should learn from all to behave in the public assemblies of divine worship so as to express a reverence for God, and a content and satisfaction with that rank in which he has placed us.

      V. He thinks fit to guard his argument with a caution lest the inference be carried too far (1Co 11:11, 1Co 11:12): Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. They were made for one another. It is not good for him to be alone (Gen 2:18), and therefore was a woman made, and made for the man; and the man was intended to be a comfort, and help, and defence, to the woman, though not so directly and immediately made for her. They were made to be a mutual comfort and blessing, not one a slave and the other a tyrant. Both were to be one flesh (Gen 2:24), and this for the propagation of a race of mankind. They are reciprocal instruments of each other's production. As the woman was first formed out of the man, the man is ever since propagated by the woman (1Co 11:12), all by the divine wisdom and power of the First Cause so ordaining it. The authority and subjection should be no greater than are suitable to two in such near relation and close union to each other. Note, As it is the will of God that the woman know her place, so it is his will also that the man abuse not his power.

      VI. He enforces his argument from the natural covering provided for the woman (1Co 11:13-15): “Judge in yourselves - consult your own reason, hearken to what nature suggests - is it comely for a woman to pray to God uncovered? Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Is it not a distinction which nature has kept up among all civilized nations? The woman's hair is a natural covering; to wear it long is a glory to her; but for a man to have long hair, or cherish it, is a token of softness and effeminacy.” Note, It should be our concern, especially in Christian and religious assemblies, to make no breach upon the rules of natural decency.

      VII. He sums up all by referring those who were contentious to the usages and customs of the churches, 1Co 11:16. Custom is in a great measure the rule of decency. And the common practice of the churches is what would have them govern themselves by. He does not silence the contentious by mere authority, but lets them know that they would appear to the world as very odd and singular in their humour if they would quarrel for a custom to which all the churches of Christ were at that time utter strangers, or against a custom in which they all concurred, and that upon the ground of natural decency. It was the common usage of the churches for women to appear in public assemblies, and join in public worship, veiled; and it was manifestly decent that they should do so. Those must be very contentious indeed who would quarrel with this, or lay it aside.
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      • #4
        Just out of curiosity, what about Deborah in Judges?
        God placed her in a position of authority over men ... heck, over the whole nation.
        (It is the only fly in the ointment that I see with the 'women must NEVER be in charge' argument.)
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        • #5
          In our denomination it is pretty much a personal choice by the women to wear a head covering during the worship service, it is not required, but our pastor will point to the scripture referenced in this thread to favor the idea.

          When it comes to Deborah as a judge, you have to look at what is going on at the time. There were no Godly men willing/able to step up and guide the nation back toward God, so God called up a woman to be His mouthpiece. Sure, many liberal denominations use the account of Deborah as fuel for their argument for women to be included as elders, deacons, and even pastors, but they completely miss the point of the account. That is not to say, however, that there are congregations in this nation/world where there are not enough men to step up and fill the leadership roles within their respective churches, but it is not a generally accepted practice in the more conservative denominations, even though it has been a topic of debate at many a session meeting/presbytery meeting/general assembly meeting.
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          • #6
            I am from the Pentecostal fold. At my very first local church sisters wear head cover during church services. My current church it's like an optional thing, some sisters wear the cover while some don't. I think it depends on how the ministry understands the scriptures with regards to how women should comport themselves during meetings. And again the way of life of the society may also affect this.
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