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:

Genesis 24:65 “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.”

Genesis 38:14 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.

Genesis 38:19 And she arose, and went away, and laid by her vail from her, and put on

the garments of her widowhood.

Ruth 3:15 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

headcoverings.

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,

A. No such custom of being contentious.

B. No such custom such as the natural hair serving as a spiritual covering during prayer.

C. No such custom aside from that previously referred to in the substance and spirit of

the preceding fifteen verses.

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 converted 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

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.

5. Norris, Herbert; Church vestments, page 71.

6. Zion's Harp, 179.