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Question 7
He argued that calling head covering “cultural” collapses because Paul says he “delivered” it, and because men covering their heads was actually the Greco-Roman and Jewish norm (Augustus as Pontifex Maximus, Marcus Aurelius, Exodus 28 turbans), while Paul commands men not to cover; how does this “countercultural” claim reshape the usual conversation about contextualization, and what would it mean for Christians today if faithfulness sometimes requires being visibly out of step with both secular culture and religious tradition?
Another way to ask: If Paul’s commands were meant to be countercultural, how does that change the usual “it was just cultural” argument? What would it mean today if following Jesus sometimes makes us look out of step with both society and religious tradition?

Direct Answer Finny’s argument reframes contextualization: 1 Corinthians 11 is not Paul baptizing local custom but correcting it with an apostolic ordinance. If so, faithfulness today may require visible practices that clash not only with secular trends but also with respected religious norms and even with what feels “normal” in church culture.

Support from Transcript:

  • He points to verse 2: Paul praises them for keeping “the traditions just as I deliver them to you,” meaning it came from Paul, not Corinth.
  • He says the “number one argument” against head covering is “this was just cultural,” and he aims to “tear down every argument” like that.
  • Greco-Roman evidence: Augustus as “Pontifex Maximus” with head covered while performing priestly duties.
  • Another example: Marcus Aurelius at the Temple of Jupiter—again “his head is covered.”
  • Jewish/OT norm: Exodus 28 priests wore a “turban,” and he notes Jewish men still cover (yarmulke).
  • Therefore Paul’s command for men: “don’t cover your heads if you’re a man” is “clearly countercultural,” not culture-following.
Discussion Follow-ups Finny also mentions evidence that women in Corinth often had uncovered heads, complicating simplistic “that culture required veils” claims. If Paul’s teaching is intentionally countercultural, how should churches think about the charge, “You’ll look weird,” as a decisive argument?

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