Premise:
Paul considers women wearing veils in the assembly of God, not as a sign of submission to men, but a custom that is null and void in the Church of Christ.
Fact 1: The Apostle Paul was not a misogynist or prejudiced against women. In fact he was quite the opposite and instead he reproved those who sought to subject the women in Christ to a subservient role within the body of Christ. Some say that Paul, with this letter, is putting women in their place in the following passages below (1 cor. 11); however, as we will see Paul is not putting women in their place, but he is correcting those who are contentious regarding this matter.
Fact 2: The church of Christ is not meant to be a hierarchy in which the men are representatives of God for the women in the church, nor for their wives at home. A woman's identity is in Christ, and God is their Father, therefore, they have direct access to God, and Christ alone is their mediator. Nor do the women of God need permission from the men of God to exercise their gifts in Christ. God gave gifts to the church, in which these gifts are backed by the authority of God, whether you are a male or a female. These gifts are given for the edification of the church, and no one is authorized to lord it over the body of Christ, to decide for God who will be allowed to exercise their gifts, and who will or will not be allowed to exercise their gifts, as long as all things are done decently and in order. "Neither as being lords over God's heritage, but being ensamples to the flock" (1 Pet. 5:3). These gifts are given to and for the whole church, and are not segregated to and for a specific gender. God is Spirit, and it is His Spirit that is expressed through a person, and that Spirit is neither male nor female. The Word of God spoken is the Word of God, and does not become less effective because of one's gender.
Fact 3: According to one's culture the word "head" can be understood to mean "authority," or the one in charge, but to apply the same understanding of this word to these biblical passages is out of context to the message given. To do so, is a misinterpretation of the Greek word "kephalē," interpreted as "head," as connoting the right of men to have a superior role over women in the name of God. As we will observe, the meaning of this word is clearly understood as "source, not boss."
William Ramsay in his book "The Layman's Guide to the New Testament, on page 127, lists the 11th chapter of Corinthians as a reply to questions that the Corinthian church asked Paul in a letter. As we will see, it was logical for Paul to state the complaints written in the letter, and reply to them. In chapter 11, Paul first edifies the church, and are found in the first 2 verses of the chapter, then he leads us into the issues under dispute in this church. These are the complaints of certain members of this church, in verses 3-10. Paul then responds to these complaints in verses 11-16 of 1 Cor. 11. Let's take a look at what was said, starting with v. 3, where Paul begins to speak about these complaints.
1Co 11:3: But I would have you know, that the head of every man is Christ; and the head of [note: head of and not head over] the woman is the man; and the head of Christ is God.
The word "head" is speaking about "origins" since the following verses 7-9 declare the reasons for insisting that a woman wear a veil in the congregation (cf. Liddell and Scott, Greek-English Lexicon). The complainants base their argument on the premise that a man was created first, and the woman was created from the man and for the man, but not the other way around. The complainants also claim that they are created in the image and glory of God, but in contrast, the woman was created for the glory of man. They (the complainants) have direct access to God; however, a woman has access to God only under their authority.
Below are verses 4-7 and as we will see they further expound the issue at hand:
Below are verses 4-7 and as we will see they further expound the issue at hand:
1Co 11:4-7: Every man praying or prophesying, having his head covered, dishonoreth his head. But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven. For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled. For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
Would Paul contradict the Scriptures? I say, Paul would not contradict the Word of God.
This leads us to the question, was Eve made in the image of God? The answer is "YES' and is found in the book of Genesis below:
Gen 1:27:
So God created man in his own image, in the image of God created he him; male and female created he them.
So God created man in his own image, in the image of God created he him; male and female created he them.
If Paul is not addressing the issues under dispute in this church, then why would he contradict the Word of God, and emphasize man as being created in the image of God and not the woman?
We know from the Word of God that both male and female are in the image of God.
The following verses 8-10 will demonstrate the reasons why the complainants state that a woman is not in the image of God, but was made for man's glory.
1Co 11:8 For the man is not of the woman; but the woman of the man:
for neither was the man created for the woman; but the woman for the man:
1Co 11:10 for this cause ought the woman to have a sign of authority on her head, because of the angels.
As we can clearly see the "origins" of male and female, or who came first in the creation process is the emphasis for this complaint, and has nothing to do with the truth of God's Word.
The Greek word for "authority" is "exousia," meaning "power." The Greek custom for women was to wear a veil in expression of their subjection to men. This differs from the Hebrew custom, in which the Jewish religious leaders wore veils to express their authority with God. Why would Paul institute in the church of Christ the customs of different cultures? My answer, he didn’t, as we will see in the following verse, Paul does not agree with the above complaints. Paul now responds to the aforesaid with the word "nevertheless," or in spite of what has been said.
1Co 11:11: Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord.For as the woman is of the man, so is the man also by the woman; but all things are of God.
Here Paul is speaking about origins and concludes all things originate with God.
1Co 11:13 Judge ye in yourselves: is it seemly that a woman pray unto God unveiled?
Paul then returns the question back to the individuals for their consideration, and does not give an answer. In other words he is saying "figure it out for yourself,"he asks, Is it a lack of decorum for a woman to pray to God unveiled?
As a matter of fact, Paul now presents the natural state of the man and woman for consideration.
1Co 11:14: Doth not even nature itself teach you, that if a man have long hair, it is a dishonor to him?
Paul differentiates the natural differences in appearances of the sexes.
1Co 11:15: But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
Paul states that instead of a veil, a woman's long hair is her glory, and is her covering, and he makes no implication of the need to wear a veil.
Most importantly,
In verse 16, the last verse regarding this complaint, Paul declares that there is no such custom regarding this matter.
1Co 11:16: But if any man seemeth to be contentious, we have no such custom, neither the churches of God.
Although Paul reasons with the complainants regarding this matter, the end result contradicts the idea that Paul wrote an entire letter of instruction, for women to wear a veil, or shave their head.
Paul concludes with a contradiction to verses 7-10, that her hair is her natural covering and her glory. The subject is the "custom" of the time which is not a part of the church of Christ, as Paul stated in verse 16.
In conclusion, it would seem that the idea that a woman was made from a man meant that women in some way needed to show their submission to men, and somehow allotted them an inferior or second class position in humanity and in the Church of Christ. Members of the Corinthian church disputed over the issue of having a women wear a veil in her service to God, and by wearing this veil, her subordination in the kingdom of God is clearly defined. This idea was negated by Paul and not only Paul but the very Word of God.
more to come . . .
