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Head Covering and Hermeneutics (An Excerpt from “Knowing Scripture” by R.C. Sproul)

Head Covering and Hermeneutics (An Excerpt from "Knowing Scripture" by R.C. Sproul)
Dr. R.C. Sproul (1939-2017) was the founder and chairman of Ligonier Ministries, an international Christian education ministry located near Orlando, Florida. His teaching can be heard on the program Renewing Your Mind, which is broadcast on hundreds of radio outlets in the United States and in 40 countries worldwide. He was the executive editor of Tabletalk magazine, general editor of The Reformation Study Bible, and the author of more than seventy books. Dr. Sproul also served as president of Ligonier Academy of Biblical and Theological Studies and Reformation Bible College. He served as senior minister of preaching and teaching at Saint Andrews Chapel in Sanford, FL.

PRINCIPLE AND CUSTOM

Unless we conclude that all of Scripture is principle and thus binding on all people of all ages, or that all Scripture is local custom with no relevance beyond its immediate historical context, we are forced to establish some categories and guidelines for discerning the difference.

To illustrate the problem let’s see what happens when we hold that everything in Scripture is principle and nothing merely a reflection of local custom. If that is the case, then some radical changes must be made in evangelism if we are going to be obedient to Scripture. Jesus says, “Carry no money belt, no bag, no shoes; and greet no one on the way” (Lk 10:4). If we make this text a transcultural principle, then it is time for all evangelists to start preaching in their bare feet! Obviously, the point of this text is not to set down a perennial requirement of barefooted evangelism.

Other matters, however, are not so obvious. Christians remain divided, for example, on the foot-washing rite (see Jn 13:3-17). Is this a perpetual mandate for the church of all ages or a local custom illustrating a principle of humble servanthood? Does the principle remain and the custom vanish in a shoe-wearing culture? Or does the custom remain with the principle regardless of foot apparel?

To see the complexities of the dilemma, let’s examine the famous hair-covering passage of 1 Corinthians 11. The New Revised Standard Version translates this to require a woman to cover her head with a veil when she prophesies. In applying this command to our culture we are faced with four distinct options: Read more

Jeremy’s Journey: How the Head Covering Movement came to be

The Head Covering Movement: A History

I’ve received some requests asking me to share my own personal journey of coming to believe in head covering and how this movement came to be. I’d love to share that story with you today. Read more

My husband asked me to not cover my head. What should I do?

Head Covering Questions
My husband has asked me to not cover my head. I believe it’s a biblical command that I need to obey but I also know it’s supposed to symbolize my submission to him. What should I do?

This is a very difficult situation. I’d like to present two opposing sides to the argument for your consideration. Then I will offer some practical suggestions for working through this issue. Read more

What Did John Bunyan Believe About Head Covering?

Head Covering: Church History Profiles

[Series introduction: This post is part of a series that will examine what certain leaders in church history believed about head covering. Their arguments, choice of language and conclusions should not be misconstrued as an endorsement from us. The purpose of this series is to faithfully show what they believe about covering rather than only selectively quoting the parts we agree with.]

John Bunyan (1628-1688) was an English, Baptist, Puritan author and preacher. He is the author of more than 60 books but most famously known for his classic novel, “The Pilgrim’s Progress“. Bunyan’s writings share the same clear and direct style as his immensely popular sermons, which were known to draw crowds of around 3,000 individuals on Sunday.
What Did John Bunyan Believe About Head Covering?

In 1683 Bunyan published a tract entitled “A Case of Conscience Resolved” dealing with women who segregated themselves and were gathering together privately for worship (with no men present). He was asked for his opinion on this practice and to respond to a Mr. Keach who permitted and defended these womens meetings. In his tract John Bunyan expresses disagreement with the practice and lays out a case for why worship must be men and women together, with men taking the lead.

Near the end of this tract John Bunyan refers to 1 Corinthians 11 several times and sheds light on his understanding of head covering. Read more

Is Head Covering “Majoring in the Minors”? Is it a Distraction?

Is Head Covering "Majoring in the Minors"? Is it a Distraction?
The Objection: Head Covering is “majoring in the minors”. It’s taking an obscure passage that’s only mentioned once in the Bible and forming an entire practice out of it. Rather than debating this issue we should be worried about more important things like feeding the poor and sharing the Gospel.

The head covering passage (1 Cor 11:2-16) is often classified under the “obscure” category in Scripture. One theologian said, “head covering here and the man of sin in II Thessalonians are two of the three most obscure passages in the New Testament“. But is that so? This section of Scripture is debatable and there are good objections to the practice that require much thought and study. But obscure? A truly obscure verse is not expanded upon, explained or defended. The meaning cannot be easily discerned because of its vagueness. Good examples of obscure verses are 1 Cor 15:29 (baptism for the dead), 1 Tim 2:15 (women saved through childbearing) and 1 Cor 11:10 (covering “because of the angels”). Now even though there’s an obscure verse in the head covering passage (1 Cor 11:10b), the section as a whole is not. Read more

Could North American churches look like this? We hope so!

When my wife sent me this video, I was awe-struck. I just couldn’t stop thinking about how beautiful this looks. I had to re-watch it again…and again.

Look. How. Many. Women. Cover! Could this look like an average North American church? Well, maybe your church does look this. I’ve personally never been a part of a church where covering was the dominant practice, nor have I even visited one. Maybe that’s why this video captured me so much.

As you watched this video, what thoughts did you have?

Is Head Covering Cultural? What about the Corinthian Prostitutes?

What About the Corinthian Prostitutes?
The Objection: In Paul’s day, prostitutes wore their hair short and did not cover their heads. Because it was customary in that culture for women to wear a head covering, failure to do so would readily identify a woman as a prostitute. Since the situation was local, a head covering is not necessary today.

While looking at the culture of the time can often be helpful, it becomes dangerous when we start assigning reasons for a command that are different than what the author gives.

R.C. Sproul says, “If Paul merely told women in Corinth to cover their heads and gave no rationale for such instruction, we would be strongly inclined to supply it via our cultural knowledge. In this case, however, Paul provides a rationale which is based on an appeal to creation not to the custom of Corinthian harlots.” 1) R.C Sproul – Knowing Scripture, 1977, ch 5, pg 110. He goes on to say, “We must be careful not to let our zeal for knowledge of the culture obscure what is actually said.” 2) R.C Sproul – Knowing Scripture, 1977, ch 5, pg 110.

In 1 Corinthians 11 Paul appeals to the creation order, nature’s witness and angels, all which transcend culture. He tells us that head covering is a part of official apostolic teaching and is the practice of all churches, everywhere. So that means a local situation in Corinth cannot explain head covering since it was the standard practice outside of Corinth as well. Read more

References

1.
 R.C Sproul – Knowing Scripture, 1977, ch 5, pg 110.
2.
 R.C Sproul – Knowing Scripture, 1977, ch 5, pg 110.

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