Early Christian Beliefs About Veiling
Early Christians often taught that women should veil their heads, especially in prayer and worship. Tertullian argues this most strongly, and Clement of Alexandria also speaks of covered dress for women. The main Bible passage behind the discussion is 1 Corinthians 11, though the exact scope of the rule was debated.
92 early-church witnesses · 171 source quotations · compared with Scripture
What did early Christians believe about veiling?
Early Christian writers often taught that women should veil their heads, especially in prayer and public worship, and Tertullian and the Apostolic Constitutions are the clearest witnesses here. Clement of Alexandria also ties women’s dress to modesty and covering, while 1 Corinthians 11 gives the main biblical basis for the practice.
The evidence is broad for head covering as a Christian custom, but it is mixed on whether this meant every woman at all times or mainly women in worship, and Tertullian especially argues strongly for virgins. Some of the strongest texts are direct and practical, while a few others are only indirect or use veil language in a different sense. Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- Tertullian treats veiling as a real Christian duty, not just a custom.
- The strongest Bible texts for the topic are 1 Corinthians 11:5-13 and 1 Corinthians 11:10.
- Early writers agree more on head covering in worship than on every detail of when and how it applied.
Questions Answered by the Sources
Did early Christians expect women to cover their heads in prayer or church?
The clearest sources say women should approach prayer and church with covered heads or a veil. Tertullian and the Apostolic Constitutions both present head covering as proper for women, and 1 Corinthians 11 is the main related Bible passage behind that practice.
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Tertullian, On Prayer Direct teaching
But, withal, the declaration is plain: Every woman, says he, praying and prophesying with head uncovered, dishonours her own head.
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Apostolic Constitutions, Apostolic Constitutions Direct teaching
Look downward when you walk abroad, veiling yourself as becomes women.
Why did early Christians say women should wear a veil?
The supplied sources connect veiling with modesty, order, the distinction between men and women, and reverence in worship. Tertullian argues strongly from Christian discipline, while Clement and the Apostolic Constitutions frame covering as part of proper female conduct.
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Tertullian, On the Veiling of Virgins Direct teaching
...mes, man and woman, with "every" in each case: two different laws, distinct from each other, one of veiling and the other of baring. Therefore, if the words "every man" make it clear that the name man is common even to one who is not yet a man, that is, a stripling male; and if, because the name is common according to nature, the law of not veiling is also common according to discipline to him who among men is a virgin; why is it not therefore already decided that, when woman is named, every woman who is a virgin is likewise included in the fellowship of the name, so as to be included also in the community of the law? If a virgin is not a woman, then a stripling is not a man either. If the virgin is not covered on the plea that she is not a woman, then let the stripling be covered on the plea that he is not a man. Let the same virginity share the same indulgence. As virgins are not compelled to be veiled, so let boys not be bidden to be unveiled. Why do we partly acknowledge the apostle's definition as absolute in regard to every man, without entering upon disquisitions as to why he did not also name the boy, but partly evade it, though it is equally absolute in regard to every
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Tertullian, De Corona Supporting witness
If Susanna also, who was subjected to unveiling on her trial, furnishes an argument for the veiling of women, I can say here also, the veil was a voluntary thing.
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Tertullian, On the Veiling of Virgins Supporting witness
(It is this.) If an uncovered head is a recognised mark of virginity, (then) if any virgin falls from the grace of virginity, she remains permanently with head uncovered for fear of discovery, and walks about in a garb which then indeed is another's.
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Tertullian, On the Veiling of Virgins Supporting witness
and as they veil their head in presence of heathens, let them at all events in the church conceal their virginity, which they do veil outside the church.
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Tertullian, On the Veiling of Virgins Supporting witness
Impose a veil externally upon her who has (already) a covering internally.
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Tertullian, On Prayer Background
...ll divine Scripture, and that book of Genesis as well, was drawn up, used that same word in writing women, which, by the example of Eve unmarried, applies also to a virgin. In fact, all the other passages agree with this. For by this very fact, that he has not named virgins, as he does in another place where he is teaching about marrying, he shows well enough that his remark is made about every woman, and about the whole sex. No distinction is made between a virgin and any other, since he does not name her at all. For he who elsewhere, namely where the difference requires it, remembers to make the distinction, and indeed makes it by calling each species by its proper name, intends that where he makes no distinction, while he does not name each one, no difference should be understood. And what of the fact that in the Greek language, in which the apostle wrote his letters, it is usual to say women rather than females, that is, gunaikas rather than theleias? Therefore, if that word, which in translation stands for what female, femina, stands for, is often used instead of the name of the sex, then by saying gunaika he has named the sex. And within that sex, the virgin also is includ
Was veiling required for all Christian women, including virgins?
Some early texts apply veiling broadly to women, while Tertullian specifically argues that virgins are included in the same rule. The evidence shows a real early debate over whether virginity exempted a woman from the normal covering practice.
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Clement of Alexandria, The Instructor (Paedagogus) Direct teaching
..."And your face is lovely." "Yes, but only for the man who has married me." But I do not want chaste women to give any occasion for such praise to those who use praise to look for reasons to condemn. This is true not only because it is forbidden to expose the ankle, but also because it has been commanded that the head be veiled and the face covered. For it is an evil thing when beauty becomes a trap for men. Nor is it proper for a woman to want to draw attention to herself by wearing a purple veil. If only it were possible to get rid of purple in clothing, so that it would not draw the eyes of onlookers to the faces of those who wear it. But women, in making all the rest of their clothing, have made everything purple, and so they stir up lust. And in truth, those women who are mad about these foolish and luxurious purples have been seized by "purple death," according to the poetic saying. Because of this purple, Tyre and Sidon, and the region around the Spartan Sea, are greatly desired. Their dyers and purple-fishers, and the purple fish themselves, are highly valued because their blood produces purple dye. But cunning women and effeminate men mix these deceptive dyes with delica
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Clement of Alexandria, The Stromata (Miscellanies) Background
The ruling power, therefore, is the head. And if the Lord is head of the man, and the man is head of the woman, then the man, being the image and glory of God, is lord of the woman. Therefore it is also written in the Epistle to the Ephesians, “Submitting yourselves to one another in the fear of God. Wives, submit yourselves to your own husbands, as to the Lord. For the husband is head of the wife, just as Christ is the head of the Church; and He is the Savior of the body. Husbands, love your wives, just as Christ also loved the Church. So men also ought to love their wives as their own bodies. He who loves his wife loves himself. For no man has ever yet hated his own flesh.” Ephesians 5:21-29. And in the Epistle to the Colossians it is said, “Wives, submit yourselves to your own husbands, as is fitting in the Lord. Husbands, love your wives, and do not be bitter against them. Children, obey your parents in all things, for this is pleasing to the Lord. Fathers, do not provoke your children to anger, lest they become discouraged. Servants, obey in all things those who are your masters according to the flesh. Do not serve only when watched, like people-pleasers, but with sincerity of
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Apostolic Constitutions, Apostolic Constitutions Supporting witness
... royal priesthood, and a holy nation." After this let the sacrifice follow, the people standing and praying silently. And when the oblation has been made, let each rank by itself partake of the Lord's body and precious blood in order, and approach with reverence and holy fear, as to the body of their king. Let the women approach with their heads covered, as is proper to the order of women. But let the door be watched, lest any unbeliever, or anyone not yet initiated, come in.
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Tertullian, On the Veiling of Virgins Supporting witness
...they do not quite reach to the ears. If they are so weak in hearing that they cannot hear through a covering, I pity them. Let them know that the whole head constitutes the woman. Its limits and boundaries reach as far as the place where the robe begins. The region of the veil is coextensive with the space covered by the hair when it is unbound, in order that the necks too may be encircled. For it is they that must be subjected, for the sake of which power ought to be had on the head. The veil is their yoke. The heathen women of Arabia will be your judges. They cover not only the head, but the face also, so completely that, with one eye left free, they are content to enjoy rather half the light than to prostitute the whole face. A woman would rather see than be seen. And for this reason a certain Roman queen said that they were most unhappy, because they could more easily fall in love than be fallen in love with. Whereas they are rather happy in their immunity from that second infelicity, and indeed the more frequent one, that women are more apt to be fallen in love with than to fall in love. And the modesty of heathen discipline is indeed simpler and, so to speak, more barbaric
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1 Timothy 2:9 Background
In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
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1 Corinthians 11:5 Background
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.
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1 Corinthians 11:13 Background
Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered?
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1 Corinthians 11:6 Background
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.
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1 Corinthians 11:10 Background
For this reason the woman ought to have a symbol of authority on her head, because of the angels.
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1 Corinthians 11:7 Background
For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.
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1 Peter 3:5 Background
For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
Common Questions
Did early Christians teach that women should wear veils?
Yes. Tertullian and the Apostolic Constitutions plainly tell women to be veiled, and Clement of Alexandria also speaks of women’s heads being covered.
Was veiling linked to Bible teaching?
Yes. Early writers tied it mainly to 1 Corinthians 11, especially the verses about a woman praying with her head uncovered.
Did all early Christians agree on veiling virgins?
No. Tertullian argues very strongly for veiling virgins, but the broader evidence is clearer for women in worship than for every virgin in every setting.
Source Index for Veiling
The guided sections above show the strongest quotations. This compact index highlights 159 ranked source links from 171 compiled sources for deeper study.
Source index 159 ranked links shown
Early Christian Writings 80 shown of 92
Primary-source quotations from early Christian writers and church documents.
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Unknown, Unknown Work
Bible Passages 79 included
Related Bible passages saved for comparison with the early Christian quotations.
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Book 79 1:34
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Book 79 1:32
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Course Lesson
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