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Adore the Lord in Holy Attire – On Proper Dress for Mass

Last week we had a discussion on the women wearing veils in Church. One of the themes that emerged in the comments was that the discussions about what to wear in Church should be broader than just a veil. More specifically BOTH men and women should consider how they dress when going into God’s house. Hence I would like to explore some background issues and  enunciate some principles. You of course will be able to add to them.

1. Scripture – There is very little in Scripture that seems to spell out the proper way to dress for sacred worship. There is the general directive to Adore the Lord in holy attire (Psalm 96:9; Ps 29:2) But this seems more an allusion to holiness (God’s and ours) more than to clothing per se. There are directives for the Passover meal that one should have staff in hand, with loins girt and sandals on their feet (Ex 12:11). But this seems a specific rule for the Passover meal only and hardly something that would done in the synagogue or temple. To gird one’s loins meant to pull up the lower part of one’s outer garment and tighten the belt. This exposed the lower legs and allowed greater mobility for them. It was a sign of being flight or of being at work. It is the ancient equivalent of “roll up your sleeves.”  (more HERE). As a general rule Jewish people would not show their legs unless circumstances strongly required it. They would surely not come to the synagogue or the Temple in this manner. Scripture also speaks of Phylacteries and Prayer Shawls. But these sorts of clothing and accessories seem to have come under some critique in the New Testament (Matt 23:5) and their use was not continued in the New Testament Church worship.

2. Church norms and rules – There are no official and specific Church norms or requirement for lay persons who attend Mass mentioned in Canon Law or the Sacramentary. Surely for priests and other clergy there are many rules and norms but I am unaware of any currently binding norms for the laity. Although the veils were once required for women, the 1917 Code of Canon Law was abrogated and the current code is silent on any requirement.

3. Hence it seems that Culture supplies most of the norms regarding what is considered appropriate attire for Church. And, alas our culture is currently quite unhelpful to us in this regard. Here in America we have become extremely casual about the way we dress for just about everything. It seems we almost never dress up anymore. This has changed somewhat dramatically in my own life time of just less than 50 years. “Sneakers” or “tennis shoes” as we called them were for sports or running around and playing in the neighborhood. But we would never even think of wearing them to school and certainly not to Church. I remember having a special set of shoes just for church. In the 1960s, it was also expected that I would go to Church in formal, pressed trousers, a button down shirt, and, except in the hottest months, a tie and even a suit jacket in winter. My sister and mother always wore a dress. Pants would not even have been considered for them. For the younger girls a skirt and a blouse might be OK but preferably a dress with a hat or veil.

But things changed dramatically around 1970. The photo above right was taken in 1969 at St. John the Evangelist Parish in Canton, Massachusetts. It was the end of an era. Within five years neckties were lost and jeans and a t-shirts came to be the norm. Most of the women as we discussed lost the veil, and dresses gave way to more casual pants suits and then also to other more casual things like jeans etc. Shorts for men and women, unthinkable in previous years also began to appear in church as did tank tops and other beach attire. Within ten years the culture of dressing up for Church was almost wholly abandoned. Now  wearing a tie to Church would seem stuffy and formal.

But this is where our culture has gone. It is not just Church. Years ago when my family went out to eat we almost always dressed up. Maybe it wasn’t a full neck tie but at least trousers and a button down shirt. Maybe not a formal dress for mom and sis, but at least a skirt and blouse. A restaurant was considered a semi-formal outing. School was also considered a place where things like jeans and informal t-shirts were out of place. Going down town to shop meant we changed out of shorts and put on something appropriate. Shorts were basically for running around the house, playing in the yard and such. But you just didn’t go out to more public settings wearing shorts and flip flops or even sneakers.

Pardon me for sounding like and old fud but I am not really that old. My point is that culture has changed,  and changed rather quickly. This has affected the Church as well. What were fighting is a strong cultural swing to the extremely informal. Most people don’t even think of dressing up for most things any more let alone Church.

4. Hence at the cost of seeming old and stuffy I might like to suggest a few norms and I hope you’ll supply your own as well:

  1. Men should wear formal shoes to Church. We used to call these hard shoes (because they were) but today many formal shoes are actually quite comfortable.
  2. Men should wear trousers (not jeans).
  3. Men should never wear shorts to Church.
  4. Men should wear a decent shirt, preferably a button down shirt. If it is a pullover shirt it should include a collar. Wearing a plain t-shirt without a collar is too informal.
  5. Men should consider wearing a tie to Church and in cooler weather, a suit coat. Some may consider this a bit too stuffy and formal but who knows, you might be a trend setter!
  6. Now as I talk about women I know I’ll get in some trouble!
  7. Women should wear decent shoes to Church. Flip flops, beach sandals etc. seem inappropriate.
  8. Women should not wear shorts to Church.
  9. Women, if they wear pants, should never wear jeans to Church. Some nice slacks that are not too tight can be fine.
  10. Women should consider wearing a dress or at least a skirt in preference to pants. It just looks a bit more formal than pants.
  11. Women should wear a nice blouse (if they are not wearing a full dress). The blouse or shirt they wear should not be too tight.
  12. Sleeveless garments are pushing it a bit but can be acceptable.
  13. Women should never wear tank tops, tube tops, spaghetti straps, or bare midriffs to Church.
  14. Well, you may have at this list. Add or subtract as you will.

A final thought: Clothes say something about what we think, what we value. They also influence how we behave and feel. That our culture has become so casual about everything says something about us. I cannot exactly articulate it but it seems to say, “nothing is really all that important.” But that is not true. Going to God’s house IS  important. Being ministered to by the King of Kings and Lord of Lords is astounding. Casual attire in these circumstances is simply inappropriate if we really think about what we are doing, where we are going and who it is we will meet. It does not necessarily follow that we must wear tuxedos and formal gowns. But decent semi-formal attire seems wholly appropriate. Sunday is special, God’s House is special. Somethings really ARE important and our clothing and demeanor ought to reflect this truth.

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First Huddle then Hustle! Pentecost and Evangelization

Today we celebrated Pentecost Sunday wherein the Church is strengthened and empowered for her great mission to go unto all the nations. The principal account of it took place in the first reading from the Acts of the Apostles (Acts 2).

As we encounter the Church we find a Church that has been given quite a tall task:

Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you (Matt 28:19-20).

And Luke adds a detail in his account:

Jesus said “Thus it is written that the Messiah would suffer and rise from the dead on the third day and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem. You are witnesses of these things. And (behold) I am sending the promise of my Father  upon you; but stay in the city until you are clothed with power from on high.” (Lk 24:46-49)

And so the Church gathered in Jerusalem, about 120 in all, and prayed for nine days (the origin of the Catholic practice of “Novena” wherein one prays nine days for an intention). On the Tenth Day the Holy Spirit came. During those nine days we find the little Church somewhat fearfully gathered. There is no evidence that they are boldly seeking converts. They are a small community huddled together, fearful, behind closed doors,  and awaiting a fulfillment of the promise of Jesus to send the Spirit. This was something they probably only vaguely understood.

So there’s the image: a community fearfully and apprehensively huddled together, wonder how they would ever Go unto all the nations when they were too afraid even to go out side the doors where the huddled together.

This is all about to change, but for a moment, grasp the picture and consider with me if it does not look a lot like many of our Catholic parishes today. Increasingly small communities that huddle together and talk only privately about the Lord but are afraid to go out of the doors of the Church and speak a word about the Lord. Perhaps they will be laughed at, scorned or asked questions they cannot answer. The general approach of most Catholic parishes in terms of evangelization does not seem to be to open the doors and go out but, rather to open the doors and hope people come in. But Christ said “GO.” And still we huddle together fearfully and with an inward focus. We spend most of our time talking about inward things like what color to paint the women’s restroom, who will be the new Holy Name Society President, why women can’t be ordained etc. All perhaps important issues  to resolve but the main mission of evangelization is neglected and we focus on inward things too much.

Hence we are huddled together, fearful, and lacking in proper focus. Outside the Church doors is a world that needs to hear from us, but still we huddle together, timid and fearful of opening the doors and going out.

To be sure it is not wrong to huddle together. It is essential for us to gather each week as a community to ponder the word of the Lord, hear his teaching and plan, be fed and strengthened for our mission. But if all we do is huddle, we are missing the point.

Consider a football game. The offensive team always huddles before the play. This is essential to make sure all the team members are on the same page and know their roles. The quarterback makes clear what each is to do. But at a certain point it is time to break the huddle and come out and execute the play. If you went to a foot ball game where all they did was huddle you wouldn’t stay long. The huddle is not the game or the point,  is to  prepare the play. And then it is time to hustle up and run the play.

What would you think of a football player that was afraid to come out of the huddle and run the play? Perhaps he is afraid of getting hit or something. Well it’s clear that we’d think he’s a pretty poor excuse for a football player. But this is our struggle as Christians. Too many of us are afraid to come out of the huddle (the Mass) and run the play. What play you say? “Go there are make disciples of all nations…..” The deacon or priest says it at every Mass: “The Mass is ended, Go in peace.”  And this is short for “Go make disciples….” And so it is that the huddle is supposed to break and we are to go out on the (mission) field. But in too many of our parishes this is not happening. We are not passing on the faith well even to our children,  let alone strangers.

Come Holy Spirit – The early Church was also huddled together behind closed doors. But on that tenth day (Pentecost) the Holy Spirit descended on them as a strong rushing wind and tongues of fire. And suddenly they started speaking boldly. The next thing we notice is that the door is open and Peter preaches a sermon to the crowd so bold that three thousand are added to their number that day.

And the Church went forth that day, unto all the nations. Sure there were fits and starts but the mission to the world had begun. The huddle broke and the play was executed. Surely the Church would huddle frequently, but then they would break huddle and hustle up to the line to execute the play: Go therefore.

How about your parish? How about you? Don’t just huddle….., hustle! When the Mass concludes “Go in peace” don’t miss that this is a commissioning. Get out on the field and execute the play. Move the ball, gain some yards! And if you loose some yards, get back up, huddle up again, and hustle again. But don’t give up! First huddle then hustle.

Here is an excerpt from the Sermon I preached today at my parish here in Washington DC that makes some of these points. I am preparing my parish for a neighborhood outreach.

The full sermon can be heard here: http://frpope.com/audio/Pentecost%202010.mp3

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It’s Not About You

We have come to the conclusion of the Easter Cycle as we celebrate Pentecost this weekend. All through this period we have been reading from the Acts of the Apostles. Fully the last two-thirds of Acts has focused on the Evangelical Mission of St. Paul as he made four journeys into Asia Minor and then into Greece. The final chapters of Acts deal with Paul’s arrest, imprisonment and appearance before Roman officials such as Felix and Festus, as well as Herod Agrippa in Jerusalem and Caesarea.

Paul appeals his case to Rome and is sent there on ill fated journey that shipwrecks at Malta. Finally making it to Rome, Paul is imprisoned and awaits the trial that will either vindicate him or seal his fate. The story seems to be building to a climactic conclusion and we, the readers,  are ready to see Paul through his final trial. But then something astonishing happens: the story just ends. He is the concluding line of the Acts of the Apostles:

[Paul] remained for two full years in his lodgings. He received all who came to him, and with complete assurance and without hindrance he proclaimed the kingdom of God and taught about the Lord Jesus Christ. (Acts 28:30-31)

But Luke! Don’t just leave us hanging! Did Paul go on trial? We he acquitted as some traditions assert and then made his way to Spain as he wanted? Or did he loose his appeal and suffer beheading right away? What was the outcome? We have seen Paul so far and now the story just ends?!

How can we answer this exasperating and unsatisfying end?

The simplest answer is that the Acts of the Apostles is not about Paul. It is about the going forth of the Gospel of Jesus Christ to the nations. Luke has, to be sure, personified this going forth of the Gospel to the nations by focusing on Paul. But once Paul reaches Rome and, though under house arrest,  is able to freely preach the Gospel there (for there is chaining the Word of God(2 Tim 2:9)), the story reaches its natural conclusion. It is true, others had preached the Gospel in Rome before Paul, but since Paul has been the way Luke illustrates this going forth of the Word of God, the entry of Paul into Rome means the story has reached its goal. From Rome the Gospel with go forth to every part of the Empire, for every road led to Rome and away from it. Now that the Gospel has reached the center hub and is being freely preached, it will radiate outward in all directions by the grace of God.

But what about Paul and what of his fate? It doesn’t matter. It never WAS about Paul. It was about the Gospel. Paul himself testified to this when he said, I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me–the task of testifying to the gospel of God’s grace. (Acts 20:24)

We are often focused on personalities and frequently we loose track about what is most important. And, frankly the personality we are most focused on is very often ourselves. Acts never really was about Paul. And your life is not about you. It is about what the Lord is doing for you and through you. We often want things to revolve around us, around what we think, and what we want. But, truth be told, you are not that important, neither am I. We must decrease and the Lord must increase (Jn 3:30).

Some of these notions hit hard in the self esteem culture in which we live. But in the end our true glory is not our own glory, but the glory of God radiating in us. If we decrease, the Lord increases. But that does not mean we are swallowed up and lost in Christ. Rather, it means we truly become the man or woman God has always made us to be, one who reflects the very glory of God. Perhaps it is best to let Paul himself end this:

For we do not preach ourselves but Jesus Christ as Lord, and ourselves as your slaves for the sake of Jesus. For God who said, “Let light shine out of darkness,” has shone in our hearts to bring to light the knowledge of the glory of God on the face of (Jesus) Christ. (2 Cor 4:5-6)

This video is of the conclusion of the Acts of the Apostles. The scene begins with Paul speaking to Jewish leaders in Rome. The epilogue in the video which shows Luke leaving Rome is not part of the Acts of the Apostles.

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Truth in the New Translation Series # 4: The Hanc Igitur of the Roman Canon

We have been exploring the new translation of the Roman Missal that will go into effect by Advent of 2011. It is the purpose of this series to show the value of the New Translation by meditating upon the truths that it more accurately translates. These truths were never lost to the Church for the Latin texts have remained with us. However, most Catholics who do not read Latin have not been able to appreciate these beautiful truths since the  1970 translation currently in use omitted a great deal of the Latin meaning. With the new translation, much of this meaningful teaching is fully restored to the faithful. We are a little less than half way through the First Eucharistic Prayer (the Roman Canon). If you have missed previous installments of this series they can be viewed here: Truth in the New Translation Series

As with previous installments we note first the Latin text. Then the new translation, and then the 1970 rendering that is currently in use. There follows commentary that shows forth the improvements in the new translation.

LATIN: Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae tuae, quaesumus, Domine, ut placatus accipias: diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi et in electorum tuorum iubeas grege numerari.

NEW TRANSLATION: Therefore, Lord, we pray: graciously accept this oblation of our service, and that of your whole family; order our days in your peace, and command that we be delivered from eternal damnation and counted among the flock of those you have chosen.

1970 TRANSLATION: Father, accept this offering from your whole family. Grant us your peace in this life, save us from final damnation, and count us among those you have chosen.

1. Rediscovering a more polite and requesting tone – One of the more puzzling qualities of the translation currently in use is the consistent refusal to translate the word quaesumus. This Latin word is variously rendered as “we beseech you,” “we ask you,” “we humbly pray,”  “we pray” It is a Latin equivalent of what we mean when we say to one another “please.” In almost every case (and the word comes up a lot in the Latin text) the word is simply ignored by the 1970 translation. Without the use of this word our tone can easily sound imperative, as if we were telling the Father what to do or making a demand: “Father, accept this offering!” Thankfully the new translation will restore the tone  of  humble request so clear in the Latin. It renders the text quite faithfully by saying: Therefore, Lord, we pray: graciously accept this oblation….  Hence the imperitive tone of the current rendering gives way to a more requestful tone (we pray =quaesumus) that also recognizes God’s graciousness in accepting our offering. This a much more proper tone for prayer.

2. Rendering our debt to God –  The current rendering simply asks God to accept our offering but the Latin calls it an oblation of our service (oblationem servitutis nostrae). We are not simply making offerings to God, we are making offerings that are expected. As we have discussed earlier in these reflections  on the Roman Canon, our praise is due to God. We have a debt of gratitude to render unto God. It is true we could never thank God enough for what he has done. That is why we join our prayers to Christ who alone can give the Father the thanks and praise he deserves. Hence it is good that the new translation will render the Latin more faithfully and thus remind us that our offering is not just some wonderful gesture on our part but is, rather, the partial rendering of a debt that is owed that only Christ can complete.

3. Peace is experienced in good order– The current rendering merely asks God to “grant us his peace” but the Latin has a little more to teach us here about how God gives us his peace. He orders our days in his peace (diesque nostros in tua pace disponas). To be under God’s good order, under his law, under his dispensation is to experience greater peace. Sin is chaos and disorder, grace is good order and brings peace. The new translation brings to light this teaching once again by rendering the Latin more faithfully:  “order our days in your peace.”  Peace and good order are hand and glove.

4. Sheep of the flock– one of the criticisms of the Old Mass was it’s diminished use of scripture. This is not an invalid critique in that we have a far richer sampling today than we used to. However, there were many allusions to scripture in the prayers of Mass and many of them were lost when the current 1970 translation went into force. One of the allusions to scripture is here where we ask the Lord to number us among the sheep he has Chosen (in electorum tuorum iubeas grege numerari). This is a clear allusion to Matthew 25:31ff  wherein the Lord says he will judge the nations and place the sheep on his right and the goats on his left. The sheep will inherit everlasting life, but the the goats (those on his left) will depart unto eternal damnation. The allusion is lost in the current rendering which eliminates any reference to the sheep and only asks that we be counted among the chosen and saved from final damnation. The new translation will restore the scriptural allusion.

Once again we see that the new translation restores many things to us that were  lost or diminished in the current 1970 version. Many riches have lay hidden which are now brought to light. Stay tuned for more installments.

Since the Eucharistic Prayer is about gratitude due to God this video says gratias agimus tibi propter magnam gloriam tuam (We give you thanks on account of your great glory)  From the Vivaldi Gloria in D

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The Church is A Miracle

If the Church were depending on human beings to exist and stay unified how long do think she would have lasted? Probably about twenty minutes, max!

There are no governments or nations that have lasted 2000 years. Very little else in this world can claim such antiquity and even if it does can it claim to have remained essentially unchanged in its dogma or teaching?

The Catholic Church is one, even after 2000 years. An unbroken line of Popes back to Peter and an unbroken line of succession for all the Bishops back to the Apostles through the laying on of hands. Not bad. Our history is not without some pretty questionable moments, in terms of the human elements of the Church. That the gates of hell would never prevail against the Church certainly suggests they would try again and again. But here we are, a miracle. Still standing after all these years! Christ is true to his promise to remain with us all days unto the consummation of the world.

We, the human elements of the Church may not live teachings of Christ perfectly, but the Church has never failed to teach what Christ taught even (as now) when the world hated us for it. At times we are tepid and struggle to find our voice, but Christ still speaks and ministers even in our weakness. St. Paul once wrote regarding himself and his fellow clergy: But we hold this treasure in earthen vessels, that the surpassing power may be of God and not from us (2 Cor 4:7). When I think of the human weakness of the Church whether in the clergy or in the laity, I am absolutely struck by the truth that the continued existence of the Church all these centuries is a true miracle, right before our very eyes. Yes! A miracle.

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Should Women Cover Their Heads in Church?

Now be of good cheer. This blog post is meant to be a light-hearted discussion of this matter. The bottom line is that the Church currently has NO rule on this matter and women are entirely free to wear a veil or a hat in Church or not.

I thought I’d blog on this since it came up in the comments yesterday and it occurred to me that it might provoke an interesting discussion. But again this is not meant to be a directive discussion about what should be done. Rather an informative discussion about the meaning of head coverings for women in the past and how such customs might be interpreted now. We are not in the realm of liturgical law here just preference and custom.

What I’d like to do is to try and understand the meaning and purpose of a custom that, up until rather recently was quite widespread in the Western Church.

With the more frequent celebration of the Traditional Latin Mass, the use of the veil is also becoming more common. But even at the Latin Masses I celebrate, women exhibit diversity in this matter. Some wear the longer veil (mantilla) others a short veil. Others  wear hats. Still others wear no head covering at all.

History – the wearing of a veil or hat for women seems to have been a fairly consistent practice in the Church in the West until fairly recently. Practices in the Eastern and Orthodox Churches have varied. Protestant denominations also show a wide diversity in this matter. The 1917 Code of Canon Law in  the Catholic Church mandated that women wear a veil or head covering. Prior to 1917 there was no universal Law but it was customary in most places for women to wear some sort of head covering. The 1983 Code of Canon Law made no mention of this requirement and by the 1980s most women, at least here in America, had ceased to wear veils or hats anyway. Currently there is no binding rule and the custom in most places is no head covering at all.

Scripture – In Biblical Times women generally wore veils in any public setting and this would include the Synagogue. The clearest New Testament reference to women veiling or covering their head is from St. Paul:

But I want you to know that Christ is the head of every man, and a husband the head of his wife, and God the head of Christ. Any man who prays or prophesies with his head covered brings shame upon his head.  But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved.  For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil.  A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man. For man did not come from woman, but woman from man; nor was man created for woman, but woman for man;  for this reason a woman should have a sign of authority on her head, because of the angels. Woman is not independent of man or man of woman in the Lord. For just as woman came from man, so man is born of woman; but all things are from God.  Judge for yourselves: is it proper for a woman to pray to God with her head unveiled? Does not nature itself teach you that if a man wears his hair long it is a disgrace to him, whereas if a woman has long hair it is her glory, because long hair has been given (her) for a covering? But if anyone is inclined to be argumentative, we do not have such a custom, nor do the churches of God. (1 Cor 11:1-11)

This is clearly a complicated passage and has some unusual references. Paul seems to set forth four arguments as to why a woman should wear a veil.

1. Argument 1 – Paul clearly sees the veil a woman wears as a sign of her submission to her husband. He also seems to link it to modesty since his references to a woman’s  hair cut short were references to the way prostitutes wore their hair and his reference to a shaved head was the punishment due an adultress. No matter how you look at it such arguments aren’t going to encourage a lot of women to wear a veil today. It is a true fact that the Scriptures consistently teach that a wife is to be submitted to her husband. I cannot and will not deny what God’s word says even though it is unpopular. However I will say that the same texts that tell a woman to be submitted tell the husband to have a great and abiding love for his wife. I have blogged on this “difficult” teaching on marriage elsewhere and would encourage you to read that blog post if you’re troubled or bothered by the submission texts. It is here: An Unpopular Teaching on Marriage. That said, it hardly seems that women would rush today to wear veils to emphasize their submission to their husband.

2. Argument 2 – Regarding the Angels– Paul also sees a reason for women to wear veils “because of the angels.” This is a difficult reference  to understand. There are numerous explanations I have read over the years. One of the less convincing ones is that the angels are somehow distracted by a woman’s beauty. Now the clergy might be 🙂 but it just doesn’t seem likely to me that the angels would have this problem. I think the more convincing argument is that St. Paul has Isaiah in mind who wrote: I saw the Lord seated on a high and lofty throne, with the train of his garment filling the temple. Seraphim were stationed above; each of them had six wings: with two they veiled their faces, with two they veiled their feet, and with two they hovered aloft.(Is 6:2-3). Hence the idea seems to be that since the angels veil their faces (heads) it is fitting for women to do the same. But then the question, why not a man too? And here also Paul supplies an aswer that is “difficult” for modern ears: A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man. For man did not come from woman, but woman from man. In other words a man shares God’s glory immediately whereas a woman does as well but derivatively for she was formed from Adam’s wounded side. Alas this argument too will not likely cause a run on veil sales.

3. Argument 3 – The argument from “nature” – In effect Paul argues that since nature itself veils a woman with long hair and this is her glory that this also argues for her covering her head in Church. What is not clear is that, if nature has already provided this covering, why then should she cover her covering? I want to take up this notion of glory in my conclusion.

4. Argument 4-  The Argument from Custom–  This argument is pretty straight-forward: Paul says it is customary for a woman to cover her head when praying and, other things being equal, this custom should be followed. Paul goes on to assert that those who insist on doing differently are being “argumentative.” In effect he argues that for the sake of good order and to avoid controversy the custom should be followed. However, in calling it a custom, the text also seems to allow for a time like ours where the custom is different. Customs have stability but are not usually forever fixed. Hence, though some argue that wearing veils is a scriptural norm that women “must” follow today, the use of the word custom seems to permit of the possibility that it is not an unvarying norm we are dealing with here. Rather, it is a custom from that time that does not necessarily bind us today. This of course seems to be how the Church understands this text for she does not require head coverings for her daughters.

Conclusions –

1. That women are not required to wear veils today is clear in terms of Church Law. The argument that the Church is remiss in not requiring this of her daughters is hard to sustain when scriptures attach the word “custom” to the practice.

2. I will say however that I like veils and miss women wearing them. When I was a boy in the 1960s my mother and sister always wore their veils and so did all women in those days and I remember how modestly beautiful I found them to be. When I see women wear them today I have the same impression.

3. That said, a woman does not go to Church to please or impress me.

4. It is worth noting that a man is still forbidden to wear a hat in Church. If I see it I go to him and ask him to remove it. There  a partial exception to the clergy who are permitted to wear birettas and to bishops who are to wear the miter. However, there are strict rules in this regard that any head cover is to be removed when they go to the altar. Hence,  for men,  the rule, or shall we say the custom, has not changed.

5. Argument 5 – The Argument from Humility – This leads me then to a possible understanding of the wearing of the veil for women and the uncovered head for the men that may be more useful to our times. Let’s call it The Argument from Humility.

For both men and women, humility before God is the real point of these customs. In the ancient world as now, women gloried in their hair and often gave great attention to it. St. Paul above,  speaks of a woman’s hair as her glory. As a man I am not unappreciative of this glory. Women do wonderful things with their hair. As such their hair is part of their glory and, as St. Paul says it seems to suggest above  it is appropriate to cover our glory before the presence of God.

As for men, in the ancient world and to some lesser extent now, hats often signified rank and membership. As such men displayed their rank and membership in organizations with pride in the hats they wore. Hence Paul tells them to uncover their heads and leave their worldly glories aside when coming before God. Today men still do  some of this (esp. in the military) but men wear less hats in general. But when they do they are often boasting of allegiances to sports teams and the like. Likewise, some men who belong to fraternal organizations such as the various Catholic Knights groups often  display ranks on their hats. We clergy do this as well to some extent with different color poms on birettas etc. Paul encourages all this to be left aside in Church. As for the clergy, though we may enter the Church with these ranked hats and insignia, we are to cast them aside when we go to the altar. Knights organizations are also directed  to set down their hats when the Eucharistic prayer begins.

I do not advance this argument from humility to say women ought to cover their heads, for I would not require what the Church does not. But I offer the line of reasoning as a way to understand veiling in a way that is respectful of the modern setting, IF  a woman chooses to use the veil. Since this is just a matter of custom then we are not necessarily required to understand its meaning in exactly the way St. Paul describes. Submission is biblical but it need not be the reason for the veil. Humility before God seems a more workable understanding especially since it can be seen to apply to both men and women in the way I have tried to set it forth.

There are an amazing number of styles when it comes to veils and mantillas: Mantillas online

This video gives some other reasons why a woman might wear a veil. I think it does a pretty good job of showing some of the traditions down through the centuries. However I think the video strays from what I have presented here in that it seems to indicate that women ought to wear the veil and that it is a matter of obedience. I do not think that is what the Church teaches in this regard. There can be many good reasons to wear the veil but I don’t think we can argue that obedience to a requirement is one of them.

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The Whole Counsel of God

There is a wonderful passage from the Acts of Apostles in today’s Mass and it comprises a sermon from an early Bishop (St. Paul) to the priests of the early Church.

Paul’s Farewell Sermon – The scene is Miletus, a town in Asia Minor on the coast not far from Ephesus. Paul, who is about to depart for Jerusalem summons the presbyters (priests) of the early Church at Ephesus. Paul has ministered there for three years and now summons the priests for this final exhortation. In the sermon, St. Paul cites his own example of having been a zealous teacher of the faith who did not fail to preach the “whole counsel of God.” He did not merely preach what suited him or made him popular. He preached it all. To these early priests Paul leaves this legacy and would have them follow in his footsteps. Let’s look at excerpts from this final exhortation. First the text them some commentary:

From Miletus Paul had the presbyters  of the Church at Ephesus summoned. When they came to him, he addressed them, “You know how I lived among you the whole time from the day I first came to the province of Asia. I served the Lord with all humility and with the tears and trials that came to me…., and I did not at all shrink from telling you what was for your benefit, or from teaching you in public or in your homes. I earnestly bore witness for both Jews and Greeks to repentance before God and to faith in our Lord Jesus…..But now, compelled by the Spirit, I am going to Jerusalem……“But now I know that none of you to whom I preached the kingdom during my travels will ever see my face again. And so I solemnly declare to you this day that I am not responsible for the blood of any of you, for I did not shrink from proclaiming to you the entire plan of God….. (Acts 20:1-38 selected)

Here then is the prescription for every Bishop, every priest and deacon, every catechist, parent and Catholic: that we should preach the whole counsel (the entire plan of God). It is too easy for us to emphasize only that which pleases us or makes sense to us or fits in our worldview. There are some who love the Lord’s sermons on love but cannot abide  his teachings on death, judgment, heaven and hell. Some love to discuss liturgy and ceremony but the care of the poor is far from them. Others point to His compassion but neglect his call to repentance. Some love the way he dispatches the Pharisees and other leaders of the day but become suddenly deaf when the Lord warns against fornication or insists that we love our neighbor, enemy and spouse. Some love to focus inwardly and debate over doctrine but the outward focus of true evangelization to which we are commanded (cf Mat 28:19) is neglected.

In the Church as a whole we too easily divide out rather predictably along certain lines and emphases. Life issues here, social justice over there. Strong moral preaching over here, compassionate inclusiveness over there. When one side speaks the other side says, “There they go again.”

And yet somewhere we must be able to say with St. Paul that we did not shrink from proclaiming the whole counsel of God. While this is especially incumbent on the clergy it must also be true for parents and all who attain to any leadership in the Church. All of the issues above are important and must have their proper place in the preaching and witness of every Catholic, clergy and lay. While we may have gifts to work in certain areas we should learn to appreciate the whole counsel and the fact that others in the Church may be needed to balance and complete our work. It is true we must exclude notions that stray from revealed doctrine, but within doctrine’s protective walls it is necessary that we not shrink from proclaiming the whole counsel of God.

And if we do this we will suffer. Paul speaks above of tears and trials. In preaching the whole counsel of God, (not just favorite passages and politically correct themes), expect to suffer. Expect to not quite fit in with people’s expectations. Jesus got into trouble with just about everyone. He didn’t just offend the elite and powerful. Even his own disciples puzzled over his teachings on divorce saying “If that is the case of man not being able to divorce his wife it is better never to marry!” (Matt 19). Regarding the Eucharist, many left him and would no longer walk in his company (John 6). In speaking of his divine origins many took up stones to stone him but he passed through their midst (Jn 8).  In addition he spoke of taking up crosses, forgiving your enemy and preferring nothing to him. He forbade even lustful thoughts let alone fornication, and insisted we must learn to curb our unrighteous anger. Preaching the whole counsel of God is guaranteed to earn us the wrath of many.

As a priest I have sadly had to bid farewell to congregations and this is a critical passage whereby I examine my ministry. Did I preach even the difficult stuff? Was I willing to suffer for the truth? Did my people hear from me the whole counsel of God or just the safe stuff?

How about you? Have you proclaimed the whole counsel of God? If you are clergy when you move on…..if you are a parent when your child leaves for college…..if you are a Catechist when the children are ready to be confirmed or have reached college age…..If you teach in RCIA and the time comes for sacraments……Can you say you preached it all? God warned Ezekiel that if he failed to warn the sinner, that sinner would surely die for his sins but that Ezekiel himself would be responsible for his death, (Ez 3:17ff). Paul is able to say he is not responsible for the death (the blood) of any of them for he did not shrink from proclaiming the whole counsel of God. How about us?

The whole counsel of God.

This video contains the warning to the watchmen (us) in Ezekiel 3. Watch it if you dare.

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Deliver Us From the Evil One. Amen.

This morning on TV there was a commercial for a retirement community out in Virginia. You know, the ones where seniors can be found playing golf, swimming, reading, laughing, etc. in a carefully manicure and controlled environment? Nothing out of the ordinary really…but a sinister thought struck me.

Has anyone read C.S. Lewis’ The Screwtape Letters?

Ever since reading that book and seeing the play two years ago, I look at the world differently…as a place where a spiritual battle is truly being fought.

What does this have to do with retirement communities? Well, let me give the genre a crack.

Dear Wormwood,

With age comes wisdom. All humans know that. Life experience is often the best teacher, and every year a human lives, he or she gets wiser. They can’t help themselves; it’s just written in their souls. Through every relationship, hardship, success, experience of death, experience of new life, they see clearer glimpses the one who calls himself love. Ugh! Unfortunately, we can’t stop this revelation, but we can certainly try! Wise, old people are our worst enemy, especially if they are happy!

Our goal is to do everything in our power to keep these wise, old, happy from sharing their wisdom with anyone, especially children! So, what can we do? Seclude them of course! Get them far away from their families and neighborhoods.

It’s particularly helpful if these retirement communities are smelly or dimly lit or unattractive in any way. That way children will not want to go talk to the old people, even if they are family. Consequently, they won’t receive any of the wisdom these happy, old people have to offer.

Now, a word of caution. We must be vigilant about young people who work at these retirement communities, school groups who volunteer there, and families who for some reason force their children to visit their grandparents. Do everything you can to distract them, confuse them, interrupt them, etc. All conversations, story-telling, and letter-writing must be blocked.

Silence and seclusion. That is the key.         

Signed,
Screwtape