A letter presenting some historical testimony which corroborates the customary view of head coverings, August 1, 2011. Head coverings, a brief representation of historical testimony. The following citations are not intended to be exhaustive, but representative of a number of scholars, divines, and commentators that indicate that Paul's instruction concerning the practice of women covering the head in public worship and the practice of men uncovering the head in public worship in 1 Corinthians chapter 11 was not founded upon some specification in the moral law of God or required by the regulative principle of worship, but was founded upon a cultural, customary sign that was carried over into the public worship of God, and therefore temporary and alterable among nations, cultures, and times, in order to preserve the peace, purity, and unity of Christ's Church in the Corinthians context. John Calvin, in Men, Women, and Order in the Church, Presbyterian Heritage Publications, pages 24 and 60. Quote, Let us observe that St. Paul has only taken exception to something that was not appropriate and fitting according to the usage of the land. For, as we have shown, we are not to take those countries and measure them by our customs. Unquote. See 1 Corinthians chapter 11, verse 4. Quote, also from Calvin, Now if this rule, found in 1 Corinthians 11-16, must be observed in small things. Note by Greg Price, Calvin considers the head covering to be a small thing and hardly, quote, of any importance, unquote, rather than a moral commandment based upon the regulative principle of worship. Again, the quote from Calvin, quote, Now if this rule must be observed in small things, which hardly seem to be of any importance, how about when it comes to doctrine? St. Paul says that if we find an accepted custom in a people, in a church, then we must conform. Each one may not do his own thing, rather we must demonstrate our desire to nurture peace." See 1 Corinthians 11. Again, John Calvin from Institutes of the Christian Religion, The Westminster Press, Volume 2, pages 1207 and 1208. There are examples of the first sort in Paul. that profane drinking bouts should not be mingled with the sacred supper of the Lord, see 1 Corinthians 11, verses 21 and 22, and that women should not go out in public with uncovered heads, see 1 Corinthians 11, verse 5. And we have many others in daily use, such as that we pray with knees bent and head bare, but because he, God, did not will an outward discipline and ceremonies to prescribe in detail what we ought to do, because he foresaw that this depended upon the state of the times, and he did not deem one form suitable for all ages, here we must take refuge in those general rules which he has given, that whatever the necessity of the church will require for order and decorum should be tested against these. Lastly, because he, God, has taught nothing specifically, and because these things are not necessary to salvation, and for the up-building of the Church ought to be variously accommodated to the customs of each nation and age, it will be fitting, as the advantage of the Church will require, to change and abrogate traditional practices and to establish new ones." Calvin looks back to that which he said in the previous pages, page 1206 and 1207, as to what Paul taught in regard to proper decorum in Corinth, namely that it was not proper decorum for women to go out in public society with uncovered heads, not just ecclesiastical assemblies or public worship, but public society in general, which indicates Calvin believed the covered head of a woman in Corinth was not a regulated aspect of worship. And he also looks back to the previous page, page 1207, as to what he said was proper decorum for all in Geneva, not just men, but men and women, who prayed, namely, to do so with, quote, knees bent, unquote, and with, quote, head bare, unquote. Calvin says that all such matters of decorum, quote, ought to be variously accommodated to the customs of each nation and age, unquote. Theodore Beza, King James Bible with Geneva Bible Notes, on 1 Corinthians chapter 11, Stillwater's Revival Books, page 156. Quote, It appeareth that this was a politic law serving only for the circumstances of the time that Paul lived in, by this reason, because in these our days for a man to speak bareheaded in an assembly is a sign of subjection. Unquote. See 1 Corinthians chapter 11, verse 4. John Diodati, in pious and learned annotations upon the Holy Bible, on 1 Corinthians chapter 11, Stillwater's Revival Books, quote, A new precept, or renewed by the Apostle, concerning public civility, inhabit namely that women in public assemblies of the church should be covered and men should have their heads uncovered by reason that in those places and times the covered head was a sign of subjection and an uncovered head contrary-wise, a mark of liberty and command. Wherefore, that they might keep in the church that degree among sexes which God had established, they were to observe such signs and marks thereof as were used by the common consent of nations." See 1 Corinthians chapter 11, verse 3. In Dutch annotations upon the Bible, 1 Corinthians chapter 11, Stillwater's Reliable Books, Verse four, quote, he dishonors his own head, namely, for as much as the uncovering of the head was then a sign of power and dominion, as on the contrary, now at this day, those that have power over others will keep their heads covered, and they that are under others will uncover their heads before them. But in all things, we must always have respect to the use of diverse times and countries. and what is honorable and edifying therein. See 1 Corinthians chapter 14 verse 40, Philippians chapter 4 verse 8. William and Ames in A Fresh Suit Against Human Ceremonies, Stillwaters Revival Books, page 345. Concerning Women's Veils, 1 Corinthians 11. The veil was neither apostolical, nor merely of human institution, nor of instituted signification, nor yet appropriated unto God's worship, but a civil order of decency used as well out of God's worship as in it. And the rejoinder granteth that it was a civil custom." The rejoinder, i.e. Dr. Burgess, not to be confused with either Anthony Burgess or Cornelius Burgess. Samuel Rutherford in The Divine Right of Church Government and Excommunication, Stillwater's Revival Books, pages 89 and 90. Quote, The learned Salmatius thinketh it, unquote, i.e. the uncovering of the head, quote, but a national sign of honor no ways universally received. The Jews to this day, as of old, use not uncovering the head as a sign of honor, but, by the contrary, covering was a sign of honor. If, therefore, the Jews, being made a visible church, shall receive the Lord's supper, and pray and prophesy with covered heads, men would judge it no dishonoring of their head, or not of disrespect of the ordinances of God, though Paul, having regard to a national custom, did so esteem it." David Dixon, in Commentary on the Epistles, 1 Corinthians 11, quote, Chapter 11 THE SEVENTH ARTICLE CONCERNING ORDER AND DECENCY Verse 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. Argument 8. Common sense and nature itself, or natural inclination, so he calls settled custom and agreeable to nature in respect to what is comely, dictates that it is unseemly for a woman to pray uncovered, or that a man should wear long hair, and the contrary is decent. Therefore you observe no decorum when you behave yourselves otherwise. Verse 16. But if any man seem to be contentious, we have no such custom, neither the churches of God. Argument 9. If any, perhaps, should not be moved by these arguments, but should contend, the apostle opposeth to their contentious apologies the received and established custom of the Jews and the rest of the churches. Other churches have no such custom that women should be present at public assemblies with their heads uncovered and the man with his head covered. Therefore, your custom, not agreeing with decency, either according to natural use or of the churches, is altogether unseemly." George Gillespie in A Dispute Against English Popish Ceremonies, Naphtali Press, pages 247 and 248. There are three sorts of signs here to be distinguished. 1. Natural signs. So smoke is a sign of fire, and the dawning of the day a sign of the rising of the sun. Number two, customable signs, and so the uncovering of the head, which of old was a sign of preeminence, has, through custom, become a sign of subjection. 3. Voluntary signs, which are called signa instituta, instituted signs. These are either sacred or civil. To appoint sacred signs of heavenly mysteries or spiritual graces is God's own peculiar prerogative, and of this kind are the holy sacraments. Civil signs for civil and moral uses may be, and are, commendably appointed by men, both in church and commonwealth. and thus the tolling of a bell is a sign given for assembling and has the same signification both in ecclesiastical and secular assemblings. Secondly, customary signs have likewise place in divine service. For so a man coming into one of our churches in time of public worship, if he sees the hearers covered, Apparently both men and women were covered in the Scottish worship service, contrary to what Paul states in 1 Corinthians chapter 11, where a distinction is to be made between the covering of women and the non-covering of men. Quote from Gillespie, he knows by this customary sign that sermon has begun, unquote. James Durham, in Concerning Scandal, Naphtali Press, page 20, quote, assertion two, yet in other things, unquote, i.e. in things that are not necessary duties, quote, there ought to be a great respect had to offense, and men ought to be swayed accordingly in their practice as the former reasons clear. as, number one, if the matter is of light concernment in itself, as how men's gestures are in their walking, suppose in walking softly or quickly, with cloak or without, men ought to do, or abstain, as may prevent the construction of pride, lightness, etc., or give occasion to others in any of these. Of such sort are salutations in the very manner of them. Of this sort was women's praying with their heads uncovered amongst the Corinthians, it being then taken for an evil sign." Durham notes that the uncovered head of a woman in public worship was, quote, of light concernment in itself, unquote, and not a necessary duty, i.e., required by the moral law or regulative principle of worship. And he also notes that, quote, then, unquote, at Paul's time, the uncovered head of a woman in public worship was, quote, taken for an evil sign, which implies that it is no longer the case in Durham's time. Francis Turretin, in Institutes of Electic Theology, PNR Publishing, Volume 2, page 95, quote, Although certain ordinations of the apostles, which refer to the rites and circumstances of divine worship, were variable and instituted only for a time, as the sanction concerning the not eating of blood and of things strangled, Acts chapter 15, 20, concerning the woman's head being covered and the man's being uncovered when they prophesy," 1 Corinthians 14, verses 4 and 5, because there was a special cause and reason for them, and this seizing the institution itself ought to seize also. Still there were others, invariable and of perpetual observance in the church, none of which were founded upon any special occasion to last only for a time, by which they might be rendered temporary, such as the imposition of hands in the setting apart of ministers, and the distinction between the offices of deacon and pastor. Matthew Poole, in Matthew Poole's Commentary on the Holy Bible, Macdonald Publishing Company, 1 Corinthians, pages 576 and 577, quote, His argument seemeth to be this, that the woman in religious services ought to behave herself as a person in subjection to her husband, and accordingly to use such a gesture as, according to the guise and custom of that country, testified such a subjection." See 1 Corinthians 11. Interpreters rightly agree that this and the following verses are to be interpreted from the customs of countries, and all that can be concluded from this verse is that it is the duty of men employed in divine ministrations to look to behave themselves as those who are to represent the Lord Jesus Christ, behaving themselves with a just authority and gravity that becometh his ambassadors, which decent gravity is to be judged from the common opinion and account of the country wherein they live. But the apostles, arguing from the man's headship, seemeth to import that the reason of this assertion of the apostle was, because in Corinth the uncovered head was a sign of authority. At this day, the Mahometans, or Turks, speak to their superiors covered, and so are covered also in their religious performances. The custom with us in these Western parts is quite otherwise. The uncovering of the head is a sign or token of subjection. Hence ministers pray and preach with their heads uncovered to denote their subjection to God and Christ. But yet this custom is not uniform, for in France the Reformed ministers preach with their heads covered. as they pray uncovered to express their reverence and subjection to God, so they preach covered as representing Christ, the great Teacher from whom they derive and whom they represent. Nothing in this is a further rule to Christians than that it is the duty of ministers, in praying and preaching, to use postures and habits that are not naturally, nor according to the custom of the place where they live, uncomely and irreverent and so looked upon. See 1 Corinthians 11, verse 4. It being in those places accounted an immodest thing for a woman to appear in public uncovered. See 1 Corinthians 11, verse 5. Simon Brown, in Matthew Henry's commentary, McDonald Publishing Company, 1 Corinthians, page 561, quote, the thing he reprehends is the woman's praying or prophesying uncovered, or the man's doing either covered, verses 4 and 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 bareheaded betokens subjection, and being covered superiority and dominion. See 1 Corinthians 11, verses 4 and 5. John Brown of Haddington, in the New Self-Interpreting Bible Library, Stillwaters Revival Books, 1 Corinthians, page 360. Now the veiling of the head being a badge of modesty and subjection, and uncovering of it a token of superiority, in your country and many others, every man who, by an extraordinary influence of the Spirit, leads your public worship in praying or preaching, with a veil on his head or face, dishonors Jesus Christ, from whom he received his authority." See 1 Corinthians 11. Quote, if therefore women will throw off their veils, those badges of modesty and subjection, let them cut their hair short as men do. And if, as everyone must, they think that immodest and contrary to custom, let them keep on their veils. Unquote. See 1 Corinthians chapter 11, verse 6. Charles Hodge, in A Commentary on 1st and 2nd Corinthians, Stillwater's Revival Books, pages 204 and 205, from 1st Corinthians, quote, Chapter 11, On the Impropriety of Women Appearing in Public Unveiled, verses 2 through 16. Having corrected the more private abuses which prevail among the Corinthians, the Apostle begins in this chapter to consider those which relate to the mode of conducting public worship. The first of these is the habit of women appearing in public without a veil. Dress is in a great degree conventional. A costume which is proper in one country would be indecorious in another. The principle insisted upon in this paragraph is that women should conform in matters of dress to all those usages which the public sentiment of the community in which they live demands. The veil in all Eastern countries was, and to a great extent still is, the symbol of modesty and subjection. For a woman, therefore, in Corinth, to discard the veil was to renounce her claim to modesty and to refuse to recognize her subordination to her husband. It is on the assumption of this significance in the use of the veil that the Apostle's whole argument in this paragraph is founded." A. R. Fawcett, in A Commentary Critical, Experimental, and Practical on the Old and New Testaments, William B. Erdman's Publishing Company, First Corinthians, Volume 3, pages 313 and 314. The Corinthians women, on the ground of the abolition of distinction of sex in Christ, claimed equality with men, and, overstepping propriety, came forward to pray and prophesy without the customary head covering." See 1 Corinthians 11, verse 3. The Greek custom was for men in worship to be uncovered. the Jews wore the tallith, or veil, to show reverence and their sense of unworthiness in God's presence. See Isaiah 6, verse 2. Excepting where, as in Corinth, the Greek custom prevailed. Unquote. See 1 Corinthians 11, verse 4. A. T. Robertson, in Word Pictures in the New Testament, Broadmond Press, Volume 5, pages 160, 161, and 162, quote, ìIt is public praying and prophesying that the apostle here has in mind. He does not here condemn the act, but the breach of custom, which would bring reproach,î unquote. See 1 Corinthians 11, verse 5. quote, he reinforces the appeal to custom by the appeal to nature in a question that expects the affirmative answer, ude, unquote. See 1 Corinthians 11, verse 14. F.W. Groscheid in the New International Commentary on the New Testament, William B. Erdman's Publishing Company, 1 Corinthians, page 253. Quote, But everybody will understand that it must have been very objectionable for a woman to speak in public with her head unveiled in a country where custom dictated that honorable women wore a veil or a fillet in public. Unquote. See 1 Corinthians, chapter 11, verse 4. Gordon D. Fee in The New International Commentary on the New Testament, William B. Eerdman's Publishing Company, 1 Corinthians, page 530. Quote, the very, quote, customary, unquote, nature of the problem, which could be argued in this way in a basically monolithic cultural environment, makes it nearly impossible to transfer, quote, across the board, unquote, to the multifaceted cultures in which the Church finds itself today. even if we knew exactly what it was we were to transfer, which we do not, but in each culture there are surely those modes of dress that are appropriate and those that are not." See 1 Corinthians 11. This ends the reading of the book, The Customary Practice of Head Coverings, an exegetical historical study of 1 Corinthians chapter 11, verses 2 through 16, presented in a series of letters by the Reverend Greg L. Price, read by W. J. Menchero. Still Waters Revival Books is now located at PuritanDownloads.com. It's your worldwide, online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, MP3s, and videos. 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