SPECIAL TOPIC: HEAD COVERINGS

Paul’s discussion of head coverings in 1 Corinthians 11 is not limited to
women, but is also addressed to men. As usual, in Corinth, the problem is from
two directions. As a sign of their elite social status some men were covering
their heads when they led in gathered worship as they had done in paganism. As a
sign of their social emancipation women were removing their marriage veils when
they led in gathered worship (cf. Bruce W. Winter, After Paul Left Corinth,
pp. 121-141). This text uniquely suits Roman Corinth. In Jewish life and Greek
life women did not normally wear head coverings.

It seems that this ambiguous context is open to multiple interpretations.
These interpretations say more about the interpreter’s biases than Paul’s
intent. A text which has been and can be understood in so many ways by sincere
believers must surely not be used in a definitive, dogmatic way to restrict or
advocate the place and function of women in the church or the relationship
between men and women in all ages and cultures. It amazes me that some believers
relegate the 1 Corinthians 11 discussion of head coverings for men and women to
a cultural issue (even though Paul appeals to Genesis 1-3), while at the same
time, demanding Paul’s limits on women in church as a principle for all ages. It
is this lack of consistency that causes so much trouble in interpretation. The
best brief discussion of this complicated and emotional issue is in How to
Read the Bible for All Its Worth by Fee and Stuart, pp. 61-77 or
Gospel and Spirit, by Gordon Fee.

This continues my notes on this
subject from 1 Cor. 11:4. This is a word play on “head.” The second use of the
word “head” refers to Christ (cf. TEV). Paul is dealing with a Roman culture
whose forms and symbols are exactly opposite of Jewish culture (i.e., men cover
their heads). The real issue is not who covers whose head, but the symbol of (1)
origin or (2) submission, which are both theologically significant.

It has been suggested that the historical situation in Corinth:

1. the social, political, and financial leaders led worship with a head
covering to differentiate themselves from the common man

2. that Jews in the synagogue in Corinth required women to wear a veil and
believing Jews expected the same in the church

There is a theological tension between this verse, which seems to affirm
women in leadership roles in public worship with the socially acceptable
covering, compared to 1 Cor. 14:34-35, where women (or at least “wives,” v. 35)
are forbidden to speak in church.

Some groups prooftext chapter 11, while others use chapter 14. It must be
admitted that the key to this passage is the first century cultural setting of
Corinth, but which specific aspect is not clear to us today. The first century
church knew of women’s leadership in the OT and was aware of Paul’s use of women
in his ministry (cf. Romans 16). They understood the issue in Corinth and the
Roman culture as we do not. Dogmatism is inappropriate!

A recent book, After Paul Left Corinth: The Influence of Secular Ethics
and Social Change, by Bruce W. Winter, pp. 121-141, offers some very helpful
insights from Roman literature and art. This and other articles (i.e., E.
Fantham, “The ‘New Woman’: Representation and Reality,” in Women in the
Classical World, chapter 10, and P. W. J. Gill, “The Importance of Roman
Portraiture for Head Coverings in I Corinthians 11:2-16,” TynB 41.2 (1990): pp.
245-260 and “In Search of the Social Elite in the Corinthian Church,” TynB 44.2
(1993): pp. 323-337), shows modern interpreters how first century Corinth was
Roman, not Greek, in culture.

With these new documented insights from first century Roman Corinth, it is
possible to begin to see the cultural issues Paul faced in this book.

1. Paul is not addressing Jewish culture nor Greek culture at all in this
context.

2. Paul is addressing two groups with elite social status.

a. Wealthy, socially elite, male believers were showing off their positions
by covering their heads when leading public worship, as was customary for this
social class when leading civic Greco-Roman religious worship. They were
flaunting themselves.

b. The wealthy, elite wives were removing their culturally expected veil to
flaunt their equality, not only in Christ, but also as a social statement, as
were other Roman women of the period.

3. The citizens of Roman Corinth, who were curious about the Christian faith
and worship practices, would send a “messenger” (i.e., angels of 1 Cor. 11:10
may refer to servants or representatives sent on behalf of masters) to check out
the meeting.

This historical/cultural/social information makes good sense of a very
difficult and disputed text. It also fits other texts in I Corinthians, which
obviously reflects a unique first century, Corinthian setting!