Tag Archives: Haircuts

Can the Eye Say to the Hand, “I Don’t Need You”?

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The depiction of the hand of God stood in the presence of God himself, as in this hand of God the Father seen above the Cross, clutching a wreath of victory, San Clemente, Rome, AD 1140–43. Read here for more about the Hand of God in ancient-medieval Jewish and Christian art.


For just as the body is one and has many members and all the members of the body, although many, are one body, so also is Christ…. If the foot says, “Because I am not a hand, I am not of the body,” is it for this reason less a part of the body? (1 Cor. 12:12-15)

St. Paul was not the only one to talk about the Church as if it were a body. St. Jerome wrote

The Church has real eyes: its teachers and leaders who see the mysteries of God in the sacred Scriptures…. The Church has feet: those who make official journeys of all kinds. The foot runs that the hand may find the work it should do. The eye does not scorn the hand, nor do the eyes, hands, and feet scorn the belly as if it were idle and unemployed.

Homily 85 on the Gospel According to St. Matthew

I think the best example of body imagery is what St. Augustine wrote:

Aren’t the hairs of your head certainly of less value than your other members? What is cheaper and more despicable and lowly than the hairs of your head? Yet if the barber gives you a bad haircut, you become angry at him for doing a bad job and cutting your hair unevenly. But you are not as concerned about the unity of the members of the Church as you are about the hairs on your head.

On the Usefulness of Fasting 6

How new was all this body imagery? Philosophers who were writing at the same time as St. Paul also used body imagery as a way to talk about society. Seneca wrote:

What if the hands should desire to harm the feet or the eyes the hands? As all the members of the body are in harmony with one another because it is to the advantage of the whole that individual members be unharmed….

On Anger, 2.31.7

A Roman fable told the story of hands, mouth, and teeth rebelling against the stomach, with the result that the whole body is harmed. (Livy, History of Rome 2.32.7-33.1) Other fables and philosophers compared political unrest to disease or self-harm (such as cutting).

Jewish writers like Josephus and Philo also used body imagery. “As in the body, all the members get sick if the principal members are inflamed….” and the high priest asks for blessings in order “that every age and every part of the nation be regarded as a single body, united in one and the same fellowship, making peace and good order their aim.”

A few decades after St. Paul wrote, St. Clement of Rome also write to the Corinthians. St. Clement also used body imagery to appeal to the Corinthians to embrace harmony and set aside discord.

Let us take our body as an example. The head without the feet is nothing; likewise the feet without the head are nothing: even the smallest limbs of our body are necessary and useful for the whole body; but all the members conspire and unite in subjection, that the whole body may be saved.”

1 Clement 37

I highly recommend Raymond Collins’ commentary on First Corinthians in the Sacra Pagina series.

A Woman Should Cover Her Head Because of the Angels

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Angels are depicted with red boots indicating their role as messengers of the heavenly court; red boots were worn by officials associated with the Byzantine imperial system and imperial messengers on imperial business were often identified by their red boots. So the angels, delivering messages from God to humans, were identified in icons as messengers of the King of heaven by their red boots as well.


For if a woman does not cover her head, let her hair be cut; if, however, it is shameful for a woman to cut her hair or shave it off, it is better to keep her head covered…. A woman should keep her head covered because of the angels. (1 Cor. 11:6, 10)

This passage is one of the most difficult in the New Testament for modern readers to understand. St. Paul talks about women keeping silent and their heads covered all because of the angels. How can the apostle who wrote these words also have written that in Christ there is neither rich nor poor, slave or free, male or female? What is he talking about in this passage?

Hairstyles were important in 1st century Greco-Roman culture. Elite women and men spent a lot of time and money to have their hair done “properly” and even the wives of the emperors could be criticized for having an incorrect hairstyle. Men were expected to have hairstyles that were very different from women; women were expected to wear hairstyles that made it easy to see that they were not men. So the easiest and most basic way to do that was for men to cut their hair short and women to keep their hair long; a woman who cut her hair short might as well shave it all off. Philosophers spent a lot of time and ink writing about proper, appropriate hairstyles.

St. Paul wants the Christian men and women in Corinth to be recognizable as men and women. The scandal of the Cross and Resurrection should be the only hurdle making it difficult for non-Christians to embrace the Faith; upending social norms should not be a reason for non-believers to reject the Faith. But what do the angels have to do with this?

Praying and prophesying involve exposing the worshipper to the power and influence of powerful spiritual entities. Some of these are good. Some are evil. Wearing their hair like a “proper” woman was a talisman against the evil spirits that might try to deceive a woman who was praying or prophesying or interpreting Scripture (a sub-genre of prophesy). Keeping their hair long and properly coiffed was a way to protect the Christian women of Corinth, allowing only the good angels to speak to them or inspire their words.

Perhaps one reason modern readers have difficulty with this passage is because we don’t take prophesying and angels seriously any more. Understanding preaching and interpretation of scripture as acts of prophesying and acknowledging the reality, importance, and power of the angels go a long way to make a difficult passage comprehensible and not as a misogynistic rant.