{"id":128141,"date":"2026-06-05T18:35:34","date_gmt":"2026-06-05T22:35:34","guid":{"rendered":"https:\/\/www.patheos.com\/blogs\/anxiousbench\/?p=128141"},"modified":"2026-06-05T18:42:39","modified_gmt":"2026-06-05T22:42:39","slug":"calvinandcorinthians","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/anxiousbench\/2026\/06\/calvinandcorinthians\/","title":{"rendered":"Calvin in Corinth: Complementarian, Confused, or Contextual?"},"content":{"rendered":"\n<\/head>

Have you ever read something about history that stopped you in your tracks? That shook up your assumptions about the past? It happens to me all the time. I still remember reading the epilogue of Ward Holder\u2019s Calvin and the Christian Tradition <\/em><\/a>(Cambridge University Press, 2022) on a plane ride a few years back, when I was stunned to read about John Calvin\u2019s interpretation of 1 Corinthians 11:13-15. The passage in question comes in the context of Paul arguing that men must pray or prophesy with their heads uncovered, while women must do the same with their heads covered. Observing this tradition will, in Paul\u2019s argument, rightly symbolize the gender hierarchy of husbandly authority and wifely submission. Holder highlighted the scripture, and Calvin\u2019s grappling with it, to make a larger point about how we all, even\u2014especially!\u2014biblicists don\u2019t just <\/em>come to the Bible and read it afresh. We all read within traditions. These reading traditions tell us what to pick up to bring on the journey and what to leave on the floor, as it were. In Ward\u2019s words, \u201cMy argument here is not that biblical literalism is wrong, but that the idea of a biblically literal community is in itself a tradition. Every \u2018biblically literal\u2019 community of faith decides subconsciously that certain passages are not meant literally, or that they should be glossed over or not considered.\u201d Holder illustrates this by dialoguing with Tim Keller\u2019s work supporting the withholding women\u2019s ordination. Keller argued from 1 Corinthians 11:3-8, which states the husband is the head of the wife. As Holder writes, Keller argues specifically from the created order, from nature. But, Holder asks, why stop at verse 8? Beginning in verse 13, Paul appeals specifically to nature:<\/p>\n

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 long hair, it is degrading to him, but if a woman has long hair, it is her glory? For her hair is given to her for a covering (1 Cor. 11:13-15).<\/p><\/blockquote>\n

Holder then turns to Calvin\u2019s commentary on the passage. This is the part that surprised me. Holder offers his own translation, but I\u2019ll provide the translation from CCEL<\/a> so interested readers can find it in context. Calvin writes of the passage,<\/p>\n

[Paul] again sets forth\u00a0nature\u00a0<\/em>as the mistress of decorum, and what was at that time in common use by universal consent and custom \u2014 even among the Greeks \u2014 he speaks of as being\u00a0natural<\/em>, for it was not always reckoned a disgrace for men to have long hair. Historical records bear, that in all countries in ancient times, that is, in the first ages, men wore long hair. Hence also the poets, in speaking of the ancients, are accustomed to apply to them the common epithet of\u00a0unshorn<\/em>. It was not until a late period that barbers began to be employed at Rome \u2014 about the time of Africanus the elder. And at the time when Paul wrote these things, the practice of having the hair shorn had not yet come into use in the provinces of Gaul or in Germany. Nay more, it would have been reckoned an unseemly thing for men, no less than for women, to be shorn or shaven; but as in Greece it was reckoned all unbecoming thing for a man to allow his hair to grow long, so that those who did so were remarked as effeminate, he reckons as\u00a0nature\u00a0<\/em>a custom that had come to be confirmed.<\/p><\/blockquote>\n

Did you catch that? Calvin writes that Paul was, strictly speaking, incorrect about the \u201cuniversally understood\u201d teaching that men should have short hair and women long. Paul was limited, as are we all, by his cultural context, and Calvin pointed this out. Holder writes, \u201cCalvin was also clear that this was not the order of nature\u2014not something decreed by God.\u201d To be sure, most conservative churches have followed Calvin\u2019s conclusion by effectively ignoring Paul\u2019s teaching on nature, long hair, short hair, and veils even as they loudly proclaim Paul\u2019s teaching on nature, male authority, and female submission.<\/p>\n

I thought of Ward\u2019s dialogue with Tim Keller again this week in the shadow of another looming vote to restrict women\u2019s ordination or public teaching in the Southern Baptist Convention. And I returned to Calvin\u2019s commentary on 1 Corinthians 11. The obvious take on Calvin is that he denied the ordination of women, and that he generally saw women as inferior to men. Yes, this is true. And it\u2019s important context. Calvin was a 16th<\/sup> century man of some influence and learning\u2014thus, he was patriarchal in his outlook.<\/p>\n

What\u2019s more interesting to me is the way that the Bible pushes on Calvin\u2019s and others\u2019 patriarchal assumptions in real time and that, because Calvin took the Bible very seriously, he was often very obviously forced to grapple with a text that didn\u2019t behave as expected. There is no \u201ccomplementarian\u201d synthesis or evangelical reading tradition from which Calvin can draw to help him decide how to go on any given passage. He\u2019s using different maps to chart new paths. This leads to fascinating and often competing through-lines or values in Calvin\u2019s exegesis. It also elevates Calvin\u2019s dependence on hermeneutical strategies like divine condescension and culturally contextual readings. This is clear in his commentary on 1 Corinthians 11.<\/p>\n

To begin with, Calvin views much of this passage as dealing not with eternal decrees, but with order and custom. The beginning of 1 Cor. 11 begins with Paul praising the church in Corinth for \u201cmaintaining the traditions just as I handed them on to you.\u201d What traditions? Calvin writes, these are unrecorded traditions having to do with mitigating scandal and promoting dignity: \u201call actions are set off to advantage by decorum, and are vitiated by the want of it\u2026Hence he prescribes some things that are connected with public order, by which sacred assemblies are rendered honorable.\u201d And later, he writes that these things related to decorum and church government are not rigid. \u201cFor we know that every Church has liberty to frame for itself a form of government that is suitable and profitable for it, because the Lord has not prescribed anything definite.\u201d The prevailing motif for Calvin is found in 1 Cor. 14:40, that \u201call things should be done decently and in order.\u201d<\/p>\n

The emphasis on custom and propriety, culturally defined, is carried through Calvin\u2019s interpretation of 1 Cor. 11:3: \u201cBut I want you to understand that Christ is the head of every man, and the husband is the head of his wife, and God is the head of Christ.\u201d Calvin writes this seems to conflict with Paul\u2019s teaching elsewhere in Galatians 3:28, that in Christ there is no \u201cmale and female.\u201d Calvin\u2019s rhetorical question: \u201cWhy then does he make a distinction here, which in that passage he does away with?\u201d His answer:<\/p>\n

The solution of this depends on the connection in which the passages occur. When he says that there is no difference between the man and the woman, he is treating of Christ\u2019s spiritual kingdom, in which individual distinctions\u00a0are not regarded, or made any account of; for it has nothing to do with the body, and has nothing to do with the outward relationships of mankind, but has to do solely with the mind \u2014 on which account he\u00a0declares\u00a0<\/em>that there is no difference, even between\u00a0bond\u00a0<\/em>and\u00a0free<\/em>. In the meantime, however, he does not disturb civil order or honorary distinctions, which cannot be dispensed with in ordinary life. Here, on the other hand, he reasons respecting outward propriety and decorum \u2014 which is a part of ecclesiastical polity. Hence, as regards spiritual connection in the sight of God, and inwardly in the conscience, Christ is the head of the man and of the woman without any distinction, because, as to that, there is no regard paid to male or female; but as regards external arrangement and political decorum, the man follows Christ and the woman the man, so that they are not upon the same footing, but, on the contrary, this inequality exists.<\/p><\/blockquote>\n

Notice that Calvin doesn\u2019t make the evangelical complementarian move: to underline spiritual equality but highlight divinely ordained and eternally decreed differentiation in roles<\/strong>. Calvin does something quite different. He affirms the spiritual equality of men and women, but then places the headship of men under a different category, that of standing<\/strong>: his concerns orbit around civil order, honorary distinctions, or social decorum. These are all fluid and localized categories. Calvin\u2019s culturally conservative interpretation of Paul nevertheless opens the possibility of something different, precisely because Calvin\u2019s reading of Paul respects its contextuality. If indeed external arrangement and political decorum are prevailing concerns in the churches, the kinds of arrangements and decorum that are to be observed are open to change. At other points, Calvin is unable to imagine the world as other than it is, and thus is forced into an uncomfortable corner, like in his reading of vv. 4-5. The scripture reads: \u201cAny man who prays or prophesies with something on his head disgraces his head, but any woman who prays or prophesies with her head unveiled disgraces her head.\u201d<\/p>\n

Naturally Calvin asks, what\u2019s all this about women praying and prophesying? This creates problems for Calvin, especially since he views prophesying and praying as authoritative public acts. Of prophecy, he says it means \u201cdeclaring the mysteries of God for the edification of the hearers,\u201d while praying means \u201cpreparing a form of prayer, and taking the lead, as it were, of all the people\u2014which is the part of the public teacher.\u201d So if prophecy and prayer are public and authoritative, what gives, Paul? Calvin essentially argues that Paul isn\u2019t reneging on his teaching in 1 Timothy 2 or 1 Cor. 14, that women should be silent, but rather is condemning uncovered prophecy without commending covered prophecy.<\/p>\n

Elsewhere, in his commentary on 1 Timothy, Calvin anticipates objections to his interpretation by those who bring up women prophets and leaders in scripture\u2014Miriam, Deborah, Huldah, Anna, and others. \u201cThe answer is easy,\u201d he says (a delightful glimpse into Calvin\u2019s style, I might add). \u201cExtraordinary acts done by God do not overturn the ordinary rules of government, by which he intended that we should be bound. Accordingly, if women at one time held the office of prophets and teachers, and that too when they were supernaturally called to it by the Spirit of God, He who is above the law might do this; but, being a peculiar case, this not opposed to the constant and ordinary system of government.\u201d<\/p>\n

We might turn Calvin\u2019s treatment of Paul on him. Where he seems to argue from the state of normalcy, the status quo, even what seems \u201cnatural,\u201d we can from our vantage point see that Calvin\u2019s own patriarchal perspective\u2014what he must have assumed to be universal and natural\u2014was a product of custom, decorum, and discrete exercises of power. The world as he saw it was not inevitable, whatever he might have thought.<\/p>\n

It\u2019s worth noting, too, that Calvin wasn\u2019t the only early modern commentator who took this tack. Peter Martyr Vermigli, the Italian reformer, wrote of women and prophecy in 1 Corinthians that although the \u201cordinary and general\u201d pattern was male leadership in the churches, \u201csince occasionally the Spirit of the Lord has come upon them [women], it was not completely forbidden them to say something.\u201d Similarly, French reformer Wolfgang Musculus wrote in his commentary that while \u201cPaul is restraining female rashness, for women are frequently very talkative and, forgetting their place as women, burst forth with teaching and prophesying\u2026Nevertheless, Paul did not quench the spirit whereby some women, inspired to predict the future, were prophesying.\u201d<\/p>\n

Patriarchal? Yes. But Calvin and others were certainly not attempting an internally consistent or coherent, systematic approach to the question. In this, they are less than complementarian, more restrictive than nearly all modern churches, and at the same time<\/em> perhaps more honest with themselves about the tensions inherent in the scriptural witness, and more open to the possibility\u2013at least rhetorically\u2013of the Spirit exploding social categories. If not open, they were at least observant.<\/p>\n

Calvin ended his commentary on this section of 1 Cor. 11 with Paul\u2019s admonition against contentious people. \u201cOf this description,\u201d Calvin writes, \u201care all who, without any necessity, abolish good and useful customs, raise disputes respecting matters that are not doubtful, who do not yield to reasonings, who cannot endure that any one should be above them.\u201d A number of live questions result. How do we know what customs are good and useful, and for whom? What constitutes a custom being necessarily abolished? How do we know if a matter is in doubt?<\/p>\n

Calvin does not leave us an example of a church leader who strove for liberative readings of scripture. In many ways, he was far from it. But because he was strenuously concerned to deal with the text as both historical and<\/em> authoritative, his exegesis unfolded in some surprising ways. Calvin\u2019s exegesis of 1 Cor. 11 placed Paul\u2019s teachings in the context of the local church in Corinth, thus detaching their creation from the realm of smooth eternality and locating them in the rough and foreign terrain of antiquity. The principles of universal application were, for Calvin, the necessity of churches to provide workable and meaningful structure and to attend to questions of dignity, propriety, and decorum. In focusing the application here, Calvin began to chisel at the ageless tradition of the Latin Church, but he also opened the possibility for a world in which propriety, order, and dignity demand the recognition that the Spirit\u2019s call upon women is not irregular, extraordinary, or at odds with the natural world. Calvin\u2019s culturally contextual, patriarchal exegesis offers a vision of equality, mutuality, and the honoring of women\u2019s authority as a gift to the churches, even if it was a vision he couldn\u2019t himself fully see.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

Have you ever read something about history that stopped you in your tracks? That shook up your assumptions about the past? It happens to me all the time. I still remember reading the epilogue of Ward Holder\u2019s Calvin and the Christian Tradition (Cambridge University Press, 2022) on a plane ride a few years back, when […]<\/p>\n","protected":false},"author":5174,"featured_media":126010,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1012,105,8971,5736,10163,12611],"tags":[],"class_list":["post-128141","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bible-2","category-calvinism","category-complementarianism","category-culture","category-jacob-randolph","category-john-calvin"],"yoast_head":"\nCalvin and the Corinthians<\/title>\n<meta name=\"description\" content=\"What does John Calvin's exegesis of 1 Corinthians 11, on the veiling of women, tell us about cultural context in the Bible?\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" 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