Fathers

1 Corinthians 11

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Be ye followers of me, even as I also am of Christ. Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. 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. Every man praying or prophesying, having his head covered, dishonoureth his head. 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. 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. 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. For the man is not of the woman; but the woman of the man. 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. Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God. Judge in yourselves: is it comely that a woman pray unto God uncovered? Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. But if any man seem to be contentious, we have no such custom, neither the churches of God. Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you. When ye come together therefore into one place, this is not to eat the Lord's supper. For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

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What the Fathers say

1 Corinthians 11:14

Eastern Fathers

John Chrysostom

"Doth not even nature itself teach you, that if a man have long hair, it is a dishonor unto him?" "But if a woman have long hair, it is a glory to her; for her hair is given her for a covering." His constant practice of stating commonly received reasons he adopts also in this place, betaking himself to the common custom, and greatly abashing those who waited to be taught these things from him, which even from men's ordinary practice they might have learned. …

Homily on 1 Corinthians 26 ↗

Theophylact of Ohrid

How is it not a dishonor for a man to grow long hair, when through this he takes on the appearance of a woman and, being appointed for dominion, takes on the sign of subjection? But for a woman, growing long hair is an honor, because she preserves in this case her own rank, and the preservation of one's rank is an honor for everyone. Then why is it necessary to put on yet another covering, if the hair serves as a garment? In order to express her subjection not by nature alone, but also by free choice.

Commentary on 1 Corinthians ↗

Clement of Alexandria

The Word prohibits us from doing violence to nature by boring the lobes of the ears. For why not the nose too?-so that, what was spoken, may be fulfilled: "As an ear-ring in a swine's nose, so is beauty to a woman without discretion." For, in a word, if one thinks himself made beautiful by gold, he is inferior to gold; and he that is inferior to gold is not lord of it. But to confess one's self less ornamental than the Lydian ore, how monstrous!

The Instructor Book 3 ↗

Western Saints

Augustine of Hippo

What is the reason, I wonder, why men wear their hair long contrary to the precept of the apostle? Is it to furnish greater leisure to the barbers? Or is it because they wish to imitate the birds of the gospel? Maybe they fear being plucked so that they might be unable to fly? I refrain from saying more concerning this habit, because of certain long-haired brothers whom, in almost all other respects, we hold in high esteem. But in proportion as we love them the more in Christ, to that degree do we advise them the more earnestly.

On the Work of Monks 31 ↗

Thomas Aquinas

Thirdly, he shows whence they should derive their judgment, namely, from nature itself; and this is what he says: Does not nature itself teach you? By "nature" he means the "natural inclination" in women to take care of their hair, which is a natural covering, but not in men. This inclination is shown to be natural, because it is found in the majority. But it is taught by nature, because it is a work of God; just as in a picture one is instructed about the skill of the artist. …

Commentary on 1 Corinthians ↗