• Paul and the veiling of women

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    Paul et le voile des femmes

     

    Paul and the veiling of women

    By Rosine LAMBIN

     

     Summaries

     

    The first letter of Paul to the Corinthians (11 / 2-16) is written from the first monotheistic religions have linked the women veil their relationship to God. This passage, compared to other texts of Paul and pagan customs of his time, to distinguish two currents: the theological tradition of Paul and customs of the world. The veil of women being a visible sign of their subordination, Paul failed àconcilier his theological tradition of fundamental equality of the baptized with the custom of the veil.

     Blueprint

    1. The theological tradition of Paul and the status of women

    2. An impossible theological argument

    3. Paul deal with pagan customs

     

     First Corinthians 11: 2-16.

    2 I commend you to remember me at every opportunity, and keep the traditions as I delivered them to you. 3 But I want you to know this: the head of every man is Christ; the head of the woman is the man; the head of Christ is God. 4 Any man who prays or prophesies with his head covered dishonours his head. 5 But every woman who prays or prophesies bareheaded dishonours her head; because it is exactly as if she were shaven. 6 If the woman does not wear a veil, it is done mow! But if it is shameful for a woman to be shorn or shaven, let her wear a veil! 7 The man, he should not cloud the mind: it is the image and glory of God; but woman is the glory of man. 8 For it is not man who was pulled from the woman, but the man's wife, 9 And the man was not created for woman, but woman for man. 10 Therefore the woman must cover their heads the mark of his dependence, because of the angels. 11 But the woman is inseparable from the man and the man for the woman before the Lord. 12 For if the woman was taken from man, man born of woman, and everything comes from God. 13 Judge for yourselves: is it comely that a woman pray unto God uncovered? 14 The nature itself does not teach that it is dishonorable for a man to wear long hair? 15 While it is a glory for the woman because her hair was given her for a covering. 16 And if any man seem to be contentious, we do not have this habit and the churches of God either. 1

     

     

    1 Of the three great monotheistic religions, Christianity was the first to impose the veil on women by advancing arguments strictly religious, that is to say including the veil from a theological demonstration. In monotheistic scriptures - the Hebrew Bible, the New Testament and the Koran - only the first letter of Paul to the Corinthians (11 / 2-16) justifies the wearing of the veil 2 by women by applying it to the reports that have men 3 and women to God. The particular interest of this text is to have generated a whole speech about holding women and have their lasting imposed to cover his head throughout the Christian world as the veiling of women was previously a part of Gentile clothing located in the cities of the edges of the Mediterranean both in the West and in the East 4. At the end of the twentieth century in the Mediterranean countries, South Eastern Europe and Christian, and among the three major religious denominations, women are still often a veil or a headscarf. Many Fathers of the Church 5, both East and West, resumed and commented on the Pauline text to ensure universal legislative scope 6. In the Qur'an, God tells Mohammed to order the women to cover and fold their clothes on their chests so that men respect the 7, but the text does not fit this approach in the report that women must have divinity: the veil is only social. The custom 8, City and pagan, the women's sailing acquires with Paul (v. 5-15 / v. 62-64) a religious and cultic status, what Judaism has avoided 9 and what the Qur'an has not taken back.

    2 Paul's text poses a major problem: the apostle founded, in his epistles, a coherent theology, that of salvation in Jesus Christ makes futile any sort of justification by works, that is to say, by obedience to the letter of the Law of Moses 10. This release makes all Christians, regardless of gender or social status, equal before God. However, writing the text on the veiling of women, Paul openly contradicted its own theology. This passage shows us, in fact, that legitimize the veil of women with such strange arguments as each other weakens an otherwise clear religious message: Are women do they part of the people of Christians and therefore religiously equal to men? The surprisingly liberating theology of Paul was not able to completely get rid of the customs of the world to which he belonged marked by the submission of women. It fails to take the plunge: it recovers indeed essentially pagan custom of the women's wing for the Christian who would have thought that freedom was offered to them in the same way as men. He can not admit that his theology can lead to practical consequences: the gender equality.

    3 Paul Some texts reveal internal contradictions so that the passage of 1Corinthians 11 / 2-16 on the veiling of women burst into the open. We first compare the general thoug ht of Paul that we will call "theological tradition" with Paul's view of the special status of women. Then, we show that religious arguments concerning women's veil flickering bases: Paul fails to articulate its requirement of veiling of women with his theological tradition. Indeed, and this will be our third point, Paul gets the pagan customs of the veil to impose the Church which leads him to deny the new freedoms he had himself preached to the young Churches. The introduction of the veil in the Christian religion is based on a possible link between the Pauline theological tradition and customs of the subjugation of women and the veil.

     

    4 1. The theological tradition of Paul and the status of women

    5 The text of Paul on the veiling of women treats a specific theme, that of the clothing attitude during worship. Paul opens and closes its passage by mentioning the "traditions" and "habits" of the Church: "(2) I congratulate you remember me at every opportunity, and keep the traditions as I delivered them to you. (...) (16) And if any man seem to be contentious, we do not have this habit and the churches of God either "11. V. 2 Paul speaks of traditions that have passed. Contemporary commentators First Corinthians have often wondered if Paul was referring to Jewish customs, Roman, Hellenistic, or local. But none of dress customs known at the time is also completely determined the will of Paul who, while ordering the women to cover, argues that it is dishonorable for men to do so and to wear long hair .

    6 In the first century, Jewish, Greek and Roman customs concerning women's and men's hairstyles that Paul knew were diverse. The Jewish Law of the Pentateuch giving no directive on the subject, Jewish women usually coiffaient according to the customs of the place where they lived 12 and men had not only used to hedge when they read or officiated at the Temple, but as when they left. In the Mediterranean world, married women living in cities were covered general-ment either on their mantle (himation, palla) or a veil to go out into the street sign of submission to their husbands. Fashion, however varied by region. In port cities such as Corinth, because of the abundance of cultural exchanges, there were all possible modes 13 both in men than in women who were either covered or uncovered. In rural women often went bareheaded probably because they needed more freedom of movement to perform their tasks that large coats and draped in which urban women wrapped themselves would have made it difficult.

    7 In the customs which Paul has known when the veiling of women is strongly attested, as in his native city, Tarsus in Turkey old 14, there is generally no obligation for men to have her head uncovered to pray 15. V. 4 openly contradicts Jewish customs, since Jewish men were covered and not disapproved abundant hair 16. Paul probably wanted Demar-cate the young Christian community of Jewish customs to better open to the Greeks, in a spirit similar to that of his letter to the Galatians that definitively separates the Jewish rite of circumcision of Christian practices. It is therefore futile to seek in the "transmitted traditions" of v. February 1 references an existing custom says.

    8 When considering Paul's writings as a whole, it becomes possible to argue that these traditions (v. 2), which Paul himself points out that he transmitted them, are essentially his own 17 and those of its theology of salvation in Jesus Christ, that of equality between baptized 18, that of the freedom of Christians in relation to Jewish law and custom of the world 19. These traditions strictly Pauline therefore concer-NEET not a priori the veiling of women. So it seems that in 1Corinthians 11 / 2-16, Paul tries to reconcile two very different themes: that of its theological tradition and the customs of the world of which the veil. The tradition of equality between the baptized and Christian freedom was certainly known to the Corinthians before they received their letter 20. Part of the Church of Corinth, in fact, is probably used the theological tradition of Paul, is to combat established custom of the veil is to prevent it from becoming established in the community. Paul wrote this passage because it considers that there is a problem in the Corinthian church 21 and congratulations of v. 2 suggest that these are the traditions mentioned, that is to say his, who are the origin. This is why the exercise of Paul summarize to try to correct its own tradition while not contradict, in order to maintain the custom of the veil, it will Christianize so. Needless to say that exercise is dangerous.

    9 Compare Galatians 3 / 27-28 and 1 Corinthians 2 Corinthians 12/13 and 3 / 7-18 and 1 Corinthians 11/7 allows compren-dre Paul's problem vis-à-vis women who disturb his theology. 1Corinthians The letter contains several passages that are torn between loyalty to the theological tradition of freedom for all and adherence to customs advocating gender inequality. Paul says in Galatians 3 / 27-28: "Yes, all of you who were baptized into Christ have put on Christ. There is neither Jew nor Greek; there is neither slave nor free man; there is no longer man and wife; because all of you are one in Christ Jesus "22. In 1 Corinthians 12/13, following passage of nearly ours, Paul gives extreme-ly a text similar to that of Galatians without mentioning gender equality, certainly not contradict the previous chapter, "For we all been baptized in one Spirit to be one body, whether Jews or Greeks, slaves or free, and we were all made ​​to drink of one Spirit "23. Whether one or the other passage that has been modified from its source 24 is the same as to the meaning: that which is granted to man to woman is removed and each given text Paul used in his argument of the moment. Yet in the two texts, Paul exposes his theology of equality among the baptized. What the parallel reading of Galatians and 1 Corinthians 11-12 shows is that this equality is not always the same for everyone. In Galatians, Paul frees men of the Act by freeing them of circumcision, they have no more obligations that women face the Judaic Law: men are equal and women baptized without gender specification takes Christ as a new garment. In 1 Corinthians, Paul places a new law against women by subjecting them to the custom of the veil, wearing this garment gives them a lower status compared to men in their relationship with God 25: all the baptized are equal, in short, except women 26. If man has the same religious rights as the woman, the woman is not the same as humans. The veiling of women is a garment too in Paul's theology on freedom and the sovereign equality of Christians.

    10 In both texts 2 Corinthians 3 / 7-18 and 1 Corinthians 11/7 Paul uses exactly the same vocabulary (eikon and doxa) in the same context, that the cult 3/18 2Corinthians said. "We all, with open face unveiled, beholding the glory (doxa) of the Lord, are being transformed into his likeness (eikon), with a glory (doxa) ever greater, for the Lord who is the Spirit "27. But 1Corinthians 11/7 corrects: "Man, he must not cloud the mind: it is the image (eikon) and glory (doxa) of God; but woman is the glory (doxa) of man "28. Besides the fact that Paul, the former Pharisee who knew by heart the texts of the Torah, has knowingly altered the vocabulary of his biblical reference 29, the two texts 1Corinthians 2Corinthians and can easily play one against the other: Paul corrects the text, probably oldest of 3/18 2 Corinthians could have been interpreted by Christians of Corinth subversively. Indeed, in 2 Corinthians 3 / 7-18, Paul relates the head uncovered and immediate relationship with God: Christians released, men and women, reflect the glory of God and are transfigured in his image. The specificity of Christianity from Judaism 30 is, for the Apostle, to have opened the way to genuine face-to-face with God and have inaugurated a new relationship, a new covenant between divinity and its creatures . In 1Corinthians 11/7, however, man alone is the image and glory of God, that is why it should not set sail. The veil represents a distance from God is in women, because that is the man who has the monopoly of the direct relationship with divinity, is the Jews who have not accepted Christ and who So not hold the complete and immediate divine revelation that their dispensation the Spirit (2 Corinthians 3 / 7-18). Christian women must thus pass through the man to access a relationship with God while in 2 Corinthians 3 / 7-18 characteristic of all Christians is precisely to be free of the veil separating the front and pray discovered. Between 2 Corinthians 3 / 7-18 and 1 Corinthians 11 / 2-16, the contra-diction is clear. That is why the significance of the web is too. Renounce his theological tradition of freedom regarding women leads Paul to formulate arguments that contradict the very heart of his faith.

     

    11 2. An impossible theological argument

    12 If the theological tradition concerning the equality and liberty of Christians is well attested, Paul does not dare confirm it in 1Corinthians 11 / 2-16, probably because they are women whose state of submission seems, for unstated reasons, impossible to circumvent. Besides, further in-1Corin thians 14 / 34-36, Paul once again restrict the freedoms he had granted prohibiting women to speak in the assemblies and abrogate their right to prophesy yet mentioned in 1 Corinthians 11 / 2-16 31. This tension between the theological tradition of Paul and customs of the subjugation of women that want to maintain the nascent Christianity led him to support the absurdities to justify the veiling of women.

    13.  In verse 3, for example, he says that God has established an order 32 which would be part of gender hierarchy. This would decompose and (the elements are linked by the word kephale - chief, head - which means "superior" because Paul insists, in this passage, the need of female subordination 33): the man would be higher (kephale) to the wife, as Christ is superior to man (male) and God in Christ above 34. But the idea of ​​the inferiority of Christ in relation to God is not the usual thought of Paul. If, however, the man and woman were equal in their differences as Christ is God, what about the relationship between man and Christ? On the other hand, if Christ was named head of the Church which is his body, as in Ephesians and Colossians 1/18 5/23, the riddle would see reduced; but in what sense can Christ be called in 1Corinthians 11/3, Human Head, that not all Christians and of all humanity (anthropos), but any human male (aner) 35? Anyway, in the Pauline Epistles whose authenticity is certain, Christ is not the head of the body and the idea of the body implies equality of all members, not a hierarchy 36. This could explain why in v. 7, the pecking order developed in v. 3 loses one of its heads: Christ. The man has suddenly more intermediary between him and God, while the woman always keeps the man's between her and God, showing that v. 3, Christ is irrelevant. Paul's confusion is clear.

    14 The famous angels v. 10 are equally strange. Why does the woman suddenly cover "because" of them in 1Corinthians 11/10, while in 1Corinthians 6/3 all Christians, regardless of gender, will one day judge angels? The insertion of these angels in v. 10 only relates to anything. The text gives no indication as to their status, did not specify whether they are good or bad 37 and if the woman should, wearing the veil, revere or protect themselves. Know who these angels has also not important 38. However, they change, probably in spite of themselves, the status of man and woman: the wife gets another dimension by wearing a head covering, since, if it were to wear before because of the authority of (v. 2-9) man, this is more because of it - or, at least, alone - she has to cover, even if it should protect against evil angels in order to maintain its purity. The man suddenly need supernatural help of angels to the women cover in the assemblies. This is the first step that Paul chose to give the female veil a religious status, that is to say to make it necessary for the woman in their relationship with the divine.

    15 In that same  v. 10, using the word exousia to refer to the hairstyle of the woman is also a mystery that shows how Paul was troubled. It means power, freedom, power, authority, independence, and in Greek, has never experienced the sense of domination. Moreover, in all the other epistles of Paul, the word has the active sense 39. If Paul would have used exousia with its usual meaning, the woman would wear a head covering as a sign of independence, authority and freedom. However, the context advocates passive translation of the word undergo authority, that of the man who is chef. But then, why Paul have used a word that is never passive precisely to express the opposite 40? We believe that the use of the word manifest reluctance of Paul among his theological tradition and custom of the world: the apostle can not bring himself to demean the woman completely, but can not decide to grant him freedom whose discovery is a sign head 41. This ambivalence is again developed in v. 11 and 12. Indeed, after insisting on the subordination of women in the preceding verses, Paul seems to change what he said (v. 11): "But the woman is inseparable from man and man the woman before the Lord "42. Paul seems to follow the thought of Galatians 3/28 inspired by Genesis 1 / 26-27: in Christ, God's image, the fundamental and essential gender is recreated and inequalities between men and women are overcome. But v. 12 has a certain curiosity: where one would have expected a Christological reference to justify the equality of men and women, as in Galatians, Christ disappears and Paul takes up the idea of creation issued v.8 by opposing the unique creation of woman in Genesis 2 / 21-23 to the natural birth of man: "For if the woman was taken from man, man born of woman and all from God "43. V. 12 is correcting v. 8 and 9. "before the Lord" in v. 11 appears not only as a Christianization effort of the demonstration. She joins the conclusion: "everything comes from God" that tries, with little success, to give a unit, a logic, the fact that the woman is originally out of man when nature demonstrates that this is the woman leave men. These successive corrections and those obscurities within our text make the argument incomprehensible Paul.

     

    16 3. Paul deal with pagan customs

    17 Paul's inability to justify the veil by women in a consistent and appropriate to its theology, however, understandable: first, this sign of the subjugation of women to men is up to pagan customs that Paul just wanted to fight and secondly, the theological tradition of Paul is not made to fit such customs. Indeed, could he release the Christians of the Act, and simultaneously, without contradiction, absolutely unknown enact another law of Torah law? Indeed if it never asked the women to wear the veil or be silent in the assemblies, these customs were practiced in some Jewish communities in Paul's day. However on this point Paul's text is much more severe than anything to be found in Judaism.

    18 The fact that the veiling of women is not mentioned as an obligation in the Hebrew Bible and it has been written in the monotheistic religions that from the beginning of the Christian era which is also used to confirm, with the help of numerous documents from the regions bordering the Mediterranean, the veiling of women has a pagan origin 44. Paul is the one who actually brought the women veil in the monotheistic tradition by making religious law that involves the relationship with God (v. 13). Yet Paul in his epistles often insists on the fact that Christians should behave differently pagans, but he never mentions the women sailing in paganism unlike Tertullian who, repeating the command of Paul, gives for example the pagan and Jewish Christian who veil themselves 45. On the contrary, to defend on any loan to paganism, Paul places his apology 1Corinthians 11 / 2-16 in favor of the veil between two other passages condemning idolatry to show that the veil is an object totally Christian (1Cor 10 / 14s;. 12 / 1s).

    19 However, Paul could not help but to justify the veil, borrow some of his ideas to paganism. First, the veil itself. When Paul says in verse. 13: "is it comely that a woman pray unto God uncovered? "We are entitled to ask whether Paul, a Roman citizen and traveler, was unaware of the ritual veil in Rome, during the prayer and sacrifice 46, men and women 47 were covered in devotional sign . Roman sacrificial veil is an indispensable part of the rite of consecration and means to human deities that puts the 48, his initiation, his aside, its separation from the secular world: the capitis consecratio or obnubilatio capitis . The dress of the Roman marriage ritual where the bride veil, preserved in Christian usage and extended to the consecration ceremony of the fourth century Christian virgin 49, expresses the same idea: the bride is initiated at domestic worship of her husband in submission to the husband himself. It is just before the wedding, covered with a veil (conferreatio), the flammeum whose bright color should remember the sacred flame of the goddess Vesta 50. Roman has a life devoted, like the Vestals or Flamines, also cover their heads.The Vestal Virgins, virgins consecrated use their stola, Garment matron 51, or palla to further cover a rectangular white veil, the suffibulum 52. This dual significant veil will serve to make their consecration visible for all to see. In Italy the fourth century, the Church Fathers who introduced the velatio pristine as consecration rite have imitated the Roman ritual veil brides and Vestals 53. If the Christian liturgy of the fourth century as easily assimilated the essential pagan rite of sacrifice veil also involving the woman's submission to her husband, is not it because Paul has left the door wide open to such possibilities? Paul, linking worship God and the veil v.13 takes a well-known theme of Roman paganism. Thus, because the text of 1Corinthians 11 / 2-16, the veiling of women, as an intermediary between the sacred and the profane, became a Christian sign.

    20 Other references to the pagan world also appear in our path. That women pray and prophesy in the assembly (v. 5) is a novelty compared to Jewish customs and also probably comes from Greek and Roman pagan customs where women were actively involved in many forms of worship, especially the mysteries . In verses. 5 and 6, where, curiously, Paul writes that the woman who shows the head uncovered (showing off his hair) is comparable to a shaved woman, he still refers to the customs of pagan antiquity: indeed, shaved head punishment could be either a 54 or the mark of captivity and slavery 55. Using this comparison that makes the slave incarnation of shame, Paul also drops he wanted establish equality in the Church between free citizens and slaves 56: if it is shameful for a free woman look like a slave, then the slave has no chance to access the respect in the new church and be placed on a par with the free.

    21 Finally, in verses. 14 and 15, Paul takes a pagan theme developed by Stoic philosophy 57: Nature does things well, conform us to His teaching. This argument is very current: Do not we say often today that man and woman have different tasks in society because Nature has so ordered? Paul believes that nature does things even if God in Genesis 1/28 and 2/15, gave the order for humanity to transform nature. Furthermore it curiously uses this argument. Indeed Epictetus (50 / 125-130), to defend the wearing of beards by men, refers to the nature regarding natural secondary sexual characteristics that have simultaneously a social function. Paul, on the contrary, refers to conventional symbols of gender roles in society - hair cut men, heads veiled women - to highlight the natural differences. He defends a cultural behavior he sees as intended by nature through the roundabout way of sartorial conventions, so unnatural in nature. These verses clearly show how the thinking of Paul on Christian liberty in relation to the existing social agreements is unsound.

    22 From a historical point of view, the text of 1Corinthians 11 / 2-16 is of utmost importance: it is a reflection of the internal struggles of the young Christian community seeking to forge its own identity. The veil of women, whatever their origin, must, according to Paul, participate in this identity. Over the following centuries, the veil will become the symbol of the consecrated virgin and the sign of the Christian woman across the Christian world; Corinth rebels had been defeated. Curiously, a similar phenomenon seems to be developing in the Islamic world in the late twentieth century, the supporters of a liberating theology face the supporters of fundamentalist Islam who use the custom of the veil, the same as known from Paul, as a weapon to build a rigid and unequal society between the sexes. Is it not because the question of the social position of women is at the heart of the great monotheistic religions as well yesterday as today?

     

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    1931 Babylonian Talmud, Berlin, Jüdischer Verlag.

    1936 Babylonian Talmud, London, the Soucino Press.

    1985 Babylonian Talmud, Chico, California, Scholar Press.

    Tertullian (V.155 / V.220)

    1980 To his wife, Christian Sources No. 273, Paris, Cerf.

    1844 From the crown of the soldier, Patrologia Latina, t.2, Paris, Petit Montrouge.

    1983 In prayer, in prayer in Christian Africa, trans. AG Hamman / Steiner Paris, Desclée Brouwer.

    1971 The toilet women, Christian Sources No. 173, Paris, Cerf.

    1696 On the pallium, Leiden, Claudius Salmasius.

    1844 On the blank veil, Patrologia Latina, vol. 2, Paris, Petit Montrouge.

    TITE LIVE (-64 or -59 / v.10)

    1940-1984 Roman History, Paris, Les Belles Lettres, G. Bude, 34 vol.

    Varro (v.-116 / v.-27)

    1985 In the Latin language, Paris, Les Belles Lettres, G. Bude.

     

    Notes

    1 Translation Ecumenical Bible, complete edition of the Old and New Testaments, Paris, Cerf / The shepherds and the Magi, 1976 (TOB): 510.
    2 The word "veil" is not used in the text where it says that women should cover their hair. This is certainly the himation Greek, flexible large cloak which covered many women to get out.
    3 The word "man" will be used throughout the article to refer to the male, the combination of both sexes will be designated by the word "humanity" to avoid unfortunate confusion.
    4 See my study on women sailing in history before the seventh century, Chapter I, Editions de l'Atelier, Paris, 1995, forthcoming.
    5 Those who most developed the theme regarding respectively the West and the East are: Tertullian (150-160 / 222?) To his wife; On Prayer; The toilet women; On the veil of virgins; Clement of Alexandria, the pedagogue.
    6 Lambin 1992: 99 sq.
    7 Qur'an, 24/31; 33/57. The head veil is not mentioned.
    8 In this article the word "custom" will designate the customs of the world and the word "tradition" theological traditions of Paul merely for the sake of clarity.
    9 If the rabbis of the first centuries have asked the woman to cover and have developed the theme, they have not bound to report that the woman must have with the deity. Cf. Mishnah (second century.), Treated "Shabbat" VI / 6; Babylonian Talmud, treatise "Kethuboth" Fol.17 / 2; treated "Nedarim" III / 8/30 / b; treated "Sanhedrin" VII / 58 / b; treated "Gittin ', 90 / a, Jerusalem Talmud, treatise" Berachot "fol. 24 / a. In the Hebrew Bible, is like being "disheveled" by the priest who plays a religious role: Number 5/18.
    10 See the statements of Romans and Galatians.
    11 TOB: 510. We chose to put some words in taliques.
    12 Mishnah (second century.), Treated "Shabbat" VI / 6.
    13 Theissen 1983: 166: results of excavations of Corinth, sculptures and small objects.
    14 De Vaux, 1935: 99, n. 3.
    15 Judaism: the men also cover (Exodus 28/40; Leviticus 10/6; Ezekiel 44 / 18-20); the priests have an honorary hairstyle; . in the first century, the synagogue readers put prayer veils; since the fourth century. at least, men cover their heads to pray or read the Torah. Rome bareheaded is not a sign of freedom for the man who prays and sacrifices head covered (devotio, oblatio). Greece: if the woman often covers both sexes pray bareheaded, except as regards some specific cults (mysteries).
    16 Bald lend themselves to mockery (2Kings 2/23), the Nazarite vow requires that men let themselves grow hair (Num 6/5) and the Act prohibits foreign custom to shave the corners of the hair (Leviticus 19/27).
    17 also developed by Theissen Thesis 1983: 161-180 and Senft 1979: 140-141.
    18 This word is synonymous with "Christian."
    19 In a different context, he mentions twice again in the epistle in 11 / 23a and 15 / 1-11.
    20 Comparing our text to the Galatians, although writing probably oldest, one can imagine that this tradition, after the preaching of Paul, was already known to Corinth. Indeed, the thought of Paul in 1 Corinthians is close to that of Galatians but did not, contrary to the Galatians, logical context; So we think a recovery.
    21 Theissen, op.cit. ; Senft, op. cit. ; Allo, 1934: 256; Deluz, 1959: 163; Hering, 1959: 90-91, "Commentary of the New Testament."
    22 Galatians 3 / 27-28, NRSV: 557.
    23 1 Corinthians 12-13, NRSV: 513.
    24 It may be that in Galatians, Paul has rather added the reference to gender equality text 1Corinthians 12 to allow men to have the same religious rights as women, that is to say of be freed of Jewish law which is the visible sign of circumcision, a major theme of the Epistle.
    25 Swimsuit 1978: 180.
    26 A similar contradiction appears elsewhere within the epistle of 1 Corinthians: how can we, in fact, harmonize 1Corinthians 11 / 2-16 with 1Corinthians 9 / 19-23?
    27 TOB: 532.
    28 TOB: 510.
    29 The v. 7 interprets Genesis 1 / 26-27 which describes humanity as "image" (eikon) and "likeness" (homoiosis) of God. Paul replaces the word "glory" (doxa) the word "likeness": man is the image (eikon) and glory (doxa) of God, the woman is the glory of man. The Vs. 8 and 9, unlike v. 7, refer to the text of Genesis 2 / 21-24 which woman is called flesh of man, when in Genesis 1, the woman, like man, is directly made ​​to the likeness of God. The reference to Genesis 1 in v. 7 is therefore played according to Genesis 2/18: the woman must be the glory of man because she was taken out of man. Some commentators, to avoid difficulties, feel that the word orthodoxy is a scribal error; doxa would be a mistake to write dogma which means `copy 'Judeo-Aramaic native language of Paul: cf. Hering, 1959: 92.
    30 The letter of 2 Corinthians, as Romans 8/15 and 21, develops the topic of freedom of Christians against Jews. The text of 2 Corinthians 3 / 7-18 shows that of Exodus 34 / 29-35 in the Torah. Moses must cover before his people because his face radiates out and direct report he had with God, that the people can see. According to Paul, the veil of Moses represents the boundary between God and his people, only the freedom of the Spirit manifested in Jesus Christ can no longer afford to use them.
    31 Because of the contradiction between these two passages, some commented-ers concluded an interpolation to c. 14: Conzelmann, 1969: 289-290, considers that it goes from v. 33b in v. 36; Fitzer, 1963 and Gryson, 1972: 28-29, the interpolation to restrict v. 34-35.
    32 Spicq 1939: 557 ff. ;Jaubert, 1972: 419; Godet, 1965: 124; Hello, 1934: 257; Gryson, op. cit.: 27.
    33 The v. 4 doer v. Three playing on the double meaning of the word kephale (head / head). Hello, op. cit.: 256 and Hering, op. 91, reflect kephale by "Chief" to maintain the double meaning of the word, which seems fair.
    34 fundamental equality between Christ and God: Romans 9/5; 1Corinthians 8/6; 2 Corinthians 4/4; [Ephesians 1 / 21-23; Colossians 1 / 15-20; 2/9].
    35 Cf. Hering, op. cit.: 91.
    36 Romans 12 / 4-5; 1 Corinthians 6/15; 10/17; 12 / 12.27. 1Corinthians 12/21 is the only one written by Paul with 1Cor 11 to use the word kephale.
    37 Cf. Hering, op. cit.: 95: bad angels are those of Genesis 6/2.
    38 We agree with the judicious remark of Godet, 1965: 139: "(...) if they are good angels, they have many more opportunities to see non-veiled women in the worship of Christians; and if it is bad, that temptation does not change their status. "
    39 Cf. Romans 9/22; 13/1; 1Corinthians 7/37; 8/9; 9 / 4-6, 12, 18; 15/24; 2 Corinthians 10/8; [Colossians 1/16]. This word is derived from the verb form exestin and mean power of choice, freedom of action, capacity.
    40 This confusion is such a mystery that some commentators have again put forward the idea of a scribal error. In Aramaic, Chiltôna means both authority and sailing: Kittel, 1920: 17-31.
    41 Godet, op. cit.: 137; Hello, op. cit. 260, 264-265, 267, thinks that power is exercised and both suffered the woman would participate in that of her husband; dependent on a single man, she would be independent of the others; her veil would signal, known in the East, honor, dignity and respect that would protect the lust and insults.
    42 TOB: 510.
    43 TOB: 510.
    44 One of the oldest rules of law on the veil brides was discovered at Assur and dates from the middle of the second millennium the time of King Tiglath-Pileser I (-1115 / -1077): Jastrow, 1921: 209-238.
    45 Tertullian From sailing virgin, XVII, PL, t. 2, col. 912; The crown of the soldier, IV, PL, t. 2, col. 80.
    46 Devotion: Varro (v.-116 / v.-27) From the Latin language, V / 130, 1985: 5-87: Roman women are veiled to sacrifice "Romano ritu"; Plutarch (46-49 / V.125), Roman Questions, X-XI, 1637: 9-11; Macrobius (déb.Ves.), Saturnalia, I / 8/2, 1953: 71; ibid., III / 6/17: 337. sacrifice Subject: Plutarch, Parallel Lives, Numa, 10/12, 1957-1983: 196; Festus, XIX, "ver sacrum" 1846: 684; Livy (-64 or -59 / v.10), I / 26, 1940-1984: 43; Cicero (-106 / -43), IV / 13, For Rabirius, 1960-1973: 142.
    47 Women are veiled with a rica poupre color: Varro, op. cit., V / 130. The Jupiter flamines also use the Festus, XVI, 1846: 518-519, p. 153; Gellius, X / 15 / 27-28, 1978: 168; (v. 130) Servius Honoratus (V cent.), XII / 602, 1645.
    48 Ovid (-43 / 17 or 18), Fasti, IV / 569-623, 1990: 190-191; Cyprian of Carthage, 1844 (IIIrd deb / 258..): T. 4, col. 466, states that the head of confessores (viri, foeminae, virgines, pueri) remained free of unholy veil sacrifices to stay devoted to the crown of the Lord.
    49 Cf. Metz, 1954: Appendix I, "The marriage ritual": 367-368; Gellius, The Attic nights, op.cit., X / 10.
    50 Juvenal (v.55 / V.140), 1957: II / 120-125; ibid.: VI / 224; ibid.: X / 334; Festus, VI, "flammeum" op. cit.: 153. Cf. Harrison, 1952: 256.
    51 Pliny the Younger (61 / V.114), IV / 11/9, 1928-1955: 104.
    52 Festus, XVII, op. cit.: 627.
    53 In condemning aloud the lifestyle of the Vestal Virgins to compare it with that of Christian virgins, the Church Fathers, unwittingly, put his finger on the obvious similarities between the two institutions: Origen (185 v. / 254 v) VII / 48, 1969: 129-131;. Tertullian (150-160 / 222?) To his wife, I / VI / 3-4, 1980: 113; Ambroise (v.330-340 / 397), I / 18 / 11-12 To the emperor Valentinian I, 1879, col. 975; Prudence (348 / v.415), II / 1055 1948: 193.
    54 Isaiah 3 / 17-24; Aristophanes (v -450 / -386). Thesmophoriazusae, 838; Tacitus (v 55 / v.120.) Germany, XIX / 2; Philostratus (III cent.), Opera, 1871: 253; women shaved their heads as a sign of mourning: Plutarch, Roman Questions, 14; satyrs ironic about this: Ovid Amours, I / 14; Apuleius (125 v / ap. 170.) Meta-morphoses, VII / 6; Martial, (v 40 / V.104.) Epigrammes, VI / 57; Lucien (v. 125 / V.192) Dialogue of courtesans, I / 2, V / 3 and XI / 3.
    55 Pomeroy, 1975: 83.
    56 Galatians 3/28; 1Corinthians 12/13; Colossians 3/11.
    57 Epictetus, Interviews, I / 16 / 9-14, think, as nature gives man being bearded, he must not shave in order to distinguish themselves from the other sex. Furthermore, III / 1/34 and III / 1 / 25-32, he tries to convince a young man of Corinth not to remove hair to look like women.
     

    To cite this article

    Electronic reference

    Rosine  LAMBIN, "Paul and the women's veil," Clio. History, Women and societies [Online], 2 | 1995 Online set January 1, 2005, accessed 10 January 2016. URL: http://clio.revues.org/488; DOI: 10.4000 / clio.488

     Author

    Rosine LAMBIN

    Rosine LAMBIN, Master in Religion, Louisville, KY, USA, 1986, holds a PhD (NR) in Religious Studies (Paris IV Sorbonne, November 1992). She is interested in the history of clothing in religion and the status of women in the monotheistic religions; since 1992, she is a lecturer in Comparative Education at the University of Hamburg and a lecturer at the University of Oldenburg (Germany). Address: Institute of Comparative Education. University of Hamburg. Sedanstrasse 19 20146 Hamburg, Germany.

     

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    Paul et le voile des femmes

     

    Paul et le voile des femmes

     

    Paul et le voile des femmes