For two thousand years in the Orthodox Church, the tradition has been for women and girls to veil their heads during worship, whether at Church for the Divine Liturgy, or at home for family prayer time. What is the Scriptural and Patristic evidence for this tradition, and why is it important? In this article, we will take a look at head coverings in the Old Testament, head coverings in the New Testament, head coverings according to the early Church, head coverings in icons, and head coverings today.
Head coverings in the Old Testament
Centuries before the birth of Christ, women’s head coverings were an accepted practice for God’s people. It was not merely an option for those who wished to be holy. Rather, it was a matter-of-fact expectation that all women would cover their heads. When the Holy Spirit inspired Moses to pen the first five books of Scripture, women’s head coverings were simply assumed to be the normal practice. In the Book of Numbers, when a unique ceremony is performed that requires an uncovered head, Scripture makes a point to say that the woman’s head covering needs to be removed: “the priest shall stand the woman before the Lord, uncover the woman’s head, and put the offering for remembering in her hands.” (Numbers 5:18) Of course, such a requirement would make little sense, if women did not normally keep their head covered. Even earlier than this, in the Book of Genesis, we read about Rebecca, on a journey to meet her future husband Isaac: “Then Rebecca lifted her eyes, and when she saw Isaac she dismounted from her camel; for she had said to their servant, ‘who is this man walking in the field to meet us?’ The servant, ‘it is my master.’ So she took a veil and covered herself.” (Genesis 24:64-65).
Her godly discretion is a model for women today. She did not flaunt her physical beauty. Rather, she veiled herself, increasing her allure through an outward display of modesty. Women’s head coverings can also be found in the story of Susanna. It is the captivating story of a beautiful, virtuous woman who was falsely accused, and later vindicated by the wisdom of young Daniel. Susanna wore a veil that covered not only her head, but her face as well. Scripture looks disapprovingly upon the removal of her veil. “Now Susanna was exceedingly delicate and beautiful to behold but those wicked men commanded that her face should be uncovered, (for she was covered,) that so at least they might be satisfied with her beauty. Therefore her friends and all her acquaintances wept. (The story of Susanna/Daniel 13:31-33). In this passage of Scripture, virtuous people approve of women head coverings and veils, while ungodly men seek their removal.
Head coverings in the New Testament
Women’s head coverings are one of the many points of similarity between Israel and the Church. Godly women had covered their head for thousands of years prior to the advent of Christ. And when the New Testament Church was born, godly women continued the practice. In St. Paul’s first epistle to the Church in Corinth, he instructs everyone to follow the holy traditions which have been received: “Now, I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you.” (1 Cor. 11:2). Women’s head coverings are one of the holy traditions which the Church had received, and St. Paul spends the next several paragraphs discussing them. He says that head coverings manifest honor, in the context of worship:
1. Every man praying or prophesying, having his head covered, dishonors his head. (1 Cor. 11:4).
2. Every woman who prays or prophesies with her head uncovered dishonors her head. (1 Cor. 11:5).
The message is pretty clear: It is honorable for a woman to wear head coverings during worship, but it is dishonorable for men to wear them. This is why men remove their hats for prayer, even to this day. Not content to make his point only once, St. Paul reiterates himself a few verses later. Women are to cover their heads, and men are not to do so:
1. A man indeed ought not to cover his head, since he is the image and glory of god; but woman is the glory of man.
(1 Cor. 11:7).
2. The woman ought to have a symbol of authority on her head, because of the angels. (1 Cor. 11:10).
The Old Testament reveals that this holy tradition is ancient, but it only begins to hint at the reasons.
Here in the New Testament, we are given some reasons for the practice. According to 1 Corinthians 11, head coverings manifest woman’s honor. They also are important because of the angels. Angels are present with us when we pray, and when we worship. While we may not fully understand why head coverings are important to the angels, it is sufficient for us to know that this reason is given in Scripture. If Scripture says that women’s head coverings are important to the angels, then it is something we should take seriously.
Head coverings according to the Early Church Father
St. John Chrysostom (407 A.D), in a sermon at the Feast of the Ascension, spoke both of angels and the veiling of women: “The angels are present here. Open the eyes of faith and look upon this sight. For if the very air is filled with angels, how much more so in the Church! Hear the Apostle teaching this, when he bids the women to cover their heads with a veil because of the presence of the angels.”
Origen, another prominent teacher of the early Church said: “There are angels in the midst of our assembly. We have here a twofold Church, one of men, the other of angels. And since there are angels present, women, when they pray, are ordered to have a covering upon their head because of those angels. They assist the saints and rejoice in the Church.” The Apostolic Tradition was written in the second century, and the author is believed to be St. Hippo of Rome. This book has instructions for catechumens, including this: “And let all women have their heads covered with an opaque cloth.”
And St. Cyril of Alexandria, commenting on First Corinthians says: “The angels find it extremely hard to bear if this law that women cover their heads is disregarded.”
Head coverings in the Icons
Icons in the Orthodox Church are a visual guide to the Faith, a short picture book of Christianity. Icons teach us about the life, death, and resurrection of Christ, and about the lives of many Christians who have gone before us. Icons also teach us about head coverings. Virtually every icon of an Orthodox woman displays her wearing a head covering. As far as I know, the only exception is St. Mary of Egypt, and she was a solitary saint who lived alone in the desert, far away from any people. Among the female saints who participated in society, all of them wore head coverings, and their head coverings are shown in the icons. Even Mary the Mother of God, the most blessed woman in the entire universe is shown in icons wearing a head covering. Can you think of a better role-model for women?
Head covering Today
In our Church, all women and girls are asked to wear head coverings, in obedience to God’s command in Scripture, and out of respect for the holy traditions of the Orthodox Church. Just inside the front door of the Church, we keep a basket of head coverings, just in case a woman forgets hers at home and needs to borrow one for the day. Head coverings are also worn at home during family prayer time. While honoring God’s direction is a reward unto itself, there are many other benefits as well. For example: Head coverings manifest a woman’s honor. As St. Paul points out in Scripture, a woman brings honor to herself by covering her head during prayer.
Head coverings encourage humility.
Godly women come to church to focus on worship, not to draw attention to themselves. A girl may be tempted to show off an attractive hairdo. When a woman wears a head covering, this temptation is removed. She can focus on prayer, instead of on hair.
Head coverings save time. In today’s culture, it can be tempting to spend a lot of time and energy on hairstyles. But head coverings are quick and easy. It takes a lot less time to put on a head covering that it does to prepare a hairdo for display.
Head coverings help us show love and consideration for our brothers. Godly men come to Church to focus on worship. But the flowing locks of beautiful women can be distracting. By veiling her hair, a woman can display her modesty, and remove an unnecessary distraction. A mainstream theological journal recently published an article about women’s’ head coverings. Soon after, the author of the article became a member of the Orthodox Church in the article; she beautifully illustrates the iconic purpose of head coverings:
“My wearing a head covering is not only a symbol or sign that I am in agreement with His order, but that I visibly, willingly submit to it. With submission comes blessing.” Christa Conrad.
In an issue of The Handmaiden, a lady name Elizabeth gives her testimony about wearing head coverings: “For twelve years I have worn a scarf at all times. I now perceive that it has been and continues to be essential for the pilgrim journey and salvation of my soul. The bottom line for me and a growing number of my sisters remains obedience. And with it comes a sense of being in our rightful place in God’s ordered universe, rejoicing with the angels. Now I gratefully say, I am in the presence of the great I AM, at prayer and in Church, surrounded by the angelic host, worshipping our Lord and King. To God, Father, Son and Holy Spirit, be the glory, now and ever and unto ages of ages. Amen.
BY DEACON JOSEPH GLEASON
Fr. Thomas Moore, Holy Apostles Orthodox Church, Columbia, SC.
source : http://tokandylaki.blogspot.ca/2014/05/an-exegesis-on-womens-head-coverings.html
The nine orders of the angels are divided into three
heirarchies, each of which is divided into three orders: the highest,
the intermediate, the lower.
The first hierarch, the highest and closest to the Most Holy Trinity, consists of the SERAPHIM, CHERUBIM, and THRONES.
The God-loving six-winged SERAPHIM stand closer than all before their Creator and Mker, as the prophet Isaiah saw, saying: “And the seraphim stood around Him, each having six wings” (Isaiah 6:2). They ar fire-like since they stand before That One of Whom it is written: “For our God is a consuming fire.” (Heb 12:29); “His throne was a flame of fire” (Dan 7:9); “the appearance of the Lord was like a blazing fire” (Ex 24:17). Standing before such glory, the seraphim are fire-like, as it said: “Who maketh his angels spirits; his ministers a flaming fire” (Ps 103:4). They are aflame with love for God and kindle others to such love, as i shown by their very name, for “seraphim” in the Hebrew language means: “flaming”.
The Archangels Michael and Gabriel
After the seraphim, before the All-knowing God, Who resides in inaccessable light, stand the many-eyeed CHERUBIM in ineffable radiance. More than the other lower orders of angels, they are always radiant with the light of th knowledge of God, with the knowledge of the mysteries of God and the depths of His Wisdom; being themselves enlightened, they enlighten others. Their name “cherubim” in translation from the Hebrew language, means: “great understanding” or “effusion of wisdom”, because throught the cherubim wisdom is sent down to tohers and enlightenment of the spiritual eyes is given for the seeing of God and knowledge of God.
Thereafter stand the God-bearing THRONES (as St Dionysius the Areopagite calls them) before Him Who sits on the high and exulted throne, being named “thrones” since on them, as on inctellectual thrones (as writes St Maximus the Confessor) God intellectually resides. They are not called “God bearing” according to essence but according to grace and according to their office, as the flesh of Jesus Christ (as St Basil the Great writes) is called “God-bearing” according to essence since it was indivisibly united with God the Word Himself. The thrones are then called “God-bearing” not according to essence but according o grace, given for their service, which is mystically and incomprehensibley to bear God in themselves. Residing on them in an incomprehensible manner, God makes His righteous judgement, according to the word of David: “Thou hast sat upon a throne, O Thou that judgest righteousness.” (Ps 9:4). Therefore through them the justice of God is pre-eminently manifesed; they erve His justice, glorifying it and pour out the power of justice onto the thrones of earthly judges, helping kings and masters to bring forth right judgement.
Th middle hierarchy also consists of three orders of holy angels: the DOMINIONS, the VIRTUES, and the POWERS.
The DOMINIONS are so nemed because, being themselves free, they dominate over the rest of the angels which follow behind them. Having abandoned servile fear, as St Dionysius the Aeropagite says, they voluntarily and with joy serve God unceasingly. Also they send down power for prudent governing and wise management to authorities on the earth set up by God. Further they teach how to control the senses, how to subdue in oneself dissolute desires and passions, how to enslave the flesh to the spirit, and how to rule over one’s will and be above all temptations.
The VIRTUES, [the usual translation of the name of this order of angels as "virtues" is readily misleading if the old meaning of the word "virtue" as "power" or "force", especially as regards to divine beings (cf Oxford English Dictionary), is not remembered. Note of translator.] filled with divine strength, quickly fulfill the will of the All-High and Omnipotent Lord, strong and powerful. They both work very great miracles and send down the grace of miracle-working to God’s saints, who are worthy of such grace, in order that these may work miracles, such as heal every sickness and foretell the future. The holy virtues also help people laboring and those overburdened by the bearing of an obedience placed on them by someone – by which their names “virtues” is explained – and they bear the infirmities of the weak. They also strengthen every man in patience, so that he does not faint away in affliction but rather bears all misfortune with a strong spirit, courageously, and with humility, giving thanks for everything to God, arranging all for our benefit.
The POWERS are so called because they have power over the devil, in order to restrain the power of the demons, to repulse the temptations brought upon people by them, and to prevent the demons from harming anyone to the degree that they would wish. The powers strengthen the good ascetics in spiritual struggles and labors, protecting them so that they may not be deprived of the spiritual kingdom. They help thos wrestling with passions and vices to cast out evil thoughts and slanders of the enemy and to conquer the devil.
In the lowest hierarchy there are also three orders: the PRINCIPALITIES, the ARCHANGELS, and the ANGELS.
The PRINCIPALITIES are named thus because they have command over the lower angels, directing them to the fulfilment of divine orders. The management of the universe and the keeping of all the kingdoms and princedoms, of lands and all peoples, races and nations, is also entrusted to them since each kingdom, race and people have for themselves a special deeper and manager from the heavenly order called the principalities, for all their country. Further, the service of this angelic order (according to the explanation of St Gregory the Dialogist) consists in teaching the people to requite each person in authority according to his calling. Finally, the angels of this order raise worthy people to various honorable offices and direct them so that they take power not for the sake of their own gain and benefit, nor for the sake of love of honr and vain renown, but for the sake of honor from God, for the sake of spreading and augmenting of His holy glory, and for the sake of the benefit of their neighbors – as serving the general needs of all their subordinates.
The ARCHANGELS are called the great heralds of good news, announcing the great and most glorious. Their service (as the great Dionysius the Aeropagite says) consists in revealing prophecies, knowledge, and understanding of God’s will which they receive from the higher orders of angels and announce to the lower order, ie. the angels, and through them, to men. St Gregory the Dialogist says that the archangels strengthen people in the holy faith, enlightening their mind with the light of knowledge of the holy Gospel and revealing the mysteries of devout faith.
The ANGELS are the lowest of all the orders in the heavenly hierarchy and the closest to man. They aannounce the lesser mysteries and intentions of God and teach people to live virtuously and righteously before God. They are appointed to guard each of us who believe: they sustain virtuous people from fallen, and never leave us though we have sinned, but are always ready to help us, if only we ourselves want it.
All of the heavenly orders are also called by the common name “angels”. Although they have different names according to their situation and grace given by God (as seraphim, cherubim, thrones and the rest of the orders), yet all in general are called angels, because the word “angel” is not a denomination of essence, but of service, as it is written: “Are they not all ministering spirits, sent forth to minister” (Heb 1:14). But their service is different and not identical: each order has its own service; for the All-Wise Creator does not reveal the mystery of His design to all to the same degree, but from the one to the others, through the higher He enlightens the lower, revealing to them His will and commanding it to be as in the book of the Prophet Zachariah. There it is said that one angel, after conversing with the prophet, met another angel who ordered him to go again to the prophet and reveal the future fate of Jerusalem: “And behold, the angel that talked with me went forth and another angel went out to meet him, and said unto him, Run, speak to thes young man (that is, the prophet Zachariah), saying, Jerusalem shall be inhabited as towns without walls for the multitude of mena and cattle therein: For I, saith the Lord will be unto her a wall of fire round about” (Zach 2:3-5).
Deliberating about this, St Gregory the Dialogist says, “When one angel says to the other: ‘Run speak to this young man’ there is no doubt that certain angels send others, that the lower ones are sent, that the higher send” (St Gegory the Dialogist, Interpretation of the Gospels, #4).
We find exactly the same thing in the prophecy of Daniel, that one angel orders another to interpret the vision to the prophet. From this it is evident that angels of higher orders reveal the divine will and intention of their Creator to angels of the lower orders, that they enlighten them and send them to people.
The Orthodox Church militant, being in need of the help of the angels, celebrates the Assembly of all the nine angelic orders with a special supplication, as is fitting, on the eighth day of the month of November (Nov 21 OS) ie. the ninth month, since all these nine orders of angels will gather on the day of the Terrible Judgment of the Lord, which the divine teachers of the Church call the eighth day. For they say, at the end of seven thousand years will begin as if an eighth day, “When the Son of man shall in His glory, and all the holy angels with Him” (as the Lord Himself foretold in the Gospel – Matt 25:31). “And he shall send his angels with a great sound of a trumpet, and they shall gather together His elect from the four winds.” (Matt 24:31), ie. from the East, West, North, and South.
Source: The Minea of St. Dimitry of Rostov
http://agapienxristou.blogspot.ca/2014/11/the-holy-angels.html
Is our desire for a good life a sin? How can it be evil when we desire to do good and strive with all our energy to bring it about. Such desire cannot be evil. It only turns to evil when we do it out of our self-gratification, to boost our own self-image at the detriment to others.
Elder Macarius says,
It is nonsense to say that all desire is sinful, that we should never ask God to fulfill our wishes, that we should feebly abandon ourselves to what comes along. Surely to act in this manner would be contrary to reason, to human nature, and to Holy Scripture. Desire is not a sin; only the desire of evil is wrong. How could man belong to the kingdom of the Word, be reasonable creature and free––if all desires were wrong?... You are not a log or a stone; nor were you ever intended to be...
Reference: Russian Letter of Spiritual Direction, p 38
