{"id":16676,"date":"2021-02-18T05:52:30","date_gmt":"2021-02-18T09:52:30","guid":{"rendered":"https:\/\/admin.patheos.com\/blogs\/euangelion\/?p=16676"},"modified":"2021-02-12T20:14:02","modified_gmt":"2021-02-13T00:14:02","slug":"janelle-peters-on-ancient-corinth-women-and-veils","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/euangelion\/2021\/02\/janelle-peters-on-ancient-corinth-women-and-veils\/","title":{"rendered":"Janelle Peters on Ancient Corinth, Women, and Veils"},"content":{"rendered":"\n<\/head>

I\u2019ve always found 1 Cor 11:1-16 to be one of the most perplexing parts of the NT since the whole discussion of head-coverings and gender depends on cultural scripts and house church debates that we are not privy to and do not fully understand.<\/p>\n

One new article on this front is by Janelle Peters, \u201cSlavery and the Gendered Construction of Worship Veils in 1 Corinthians,\u201d Biblica<\/em> 101.3 (2020): 431-443 (which you can read at Peters\u2019 academia.edu<\/a> page). It\u2019s well-written and has a thesis worthy of consideration.\u00a0She concludes:<\/p>\n

\n
Paul\u2019s instructions give the veil to women in addition to restricting it\u00a0<\/span>from men. While recent scholarship has contended that Paul\u00a0only removes\u00a0<\/span>honor from the men, I have shown that Paul extends honor to women\u00a0<\/span>by allowing all women to veil. The position that Paul takes away honor\u00a0<\/span>from men to assign women marriage veils presumes different contexts for\u00a0<\/span>male\u00a0<\/span>and female veiling occurring at the same event.\u00a0As Pitta has advanced<\/span>,\u00a0<\/span>this view is not corroborated by the\u00a0lack of male veiling in\u00a0many religiou<\/span>s\u00a0<\/span>contexts in Corinth, including that of the cult of Isis. It also ignores th<\/span>e\u00a0<\/span>significant frequency of female headgear in secular and religious roles.\u00a0<\/span>\u00a0<\/span>Paul is concerned with messengers, outsiders of angelic or human origins,\u00a0<\/span>in 1 Cor 11,1-16 in a manner similar to his relativization of glossolalia\u00a0<\/span>as an\u00a0<\/span>activity that could be incomprehensible to visitors (1 Cor 14,23).\u00a0<\/span>However, as in his instruction with glossolalia, church remains a liturgical\u00a0<\/span>activity. The ecclesial gathering does not represent a return to ordinary time\u00a0<\/span>in public, non-church settings with accompanying lesser expectations for\u00a0<\/span>veiling.\u00a0<\/span>By having the Corinthian Christians veil according to their gender dur<\/span>ing\u00a0<\/span>their assembly, Paul implies that the Corinthians should identify by\u00a0<\/span>their gender instead of by their social class, which would have proscribed\u00a0<\/span>the veil from some of them. Paul progresses through his instruction trying\u00a0<\/span>to unravel the hierarchies whose formulations he mimics at the beginning\u00a0<\/span>of the pericope. Just as men and women are explicitly found to be inter-<\/span>dependent rather than hierarchically ordered, so free and\u00a0enslaved persons\u00a0<\/span>gain tacit equality.<\/span><\/div>\n<\/blockquote>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

I\u2019ve always found 1 Cor 11:1-16 to be one of the most perplexing parts of the NT since the whole discussion of head-coverings and gender depends on cultural scripts and house church debates that we are not privy to and do not fully understand. One new article on this front is by Janelle Peters, \u201cSlavery […]<\/p>\n","protected":false},"author":196,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-16676","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nJanelle Peters on Ancient Corinth, Women, and Veils<\/title>\n<meta name=\"description\" content=\"I've always found 1 Cor 11:1-16 to be one of the most perplexing parts of the NT since the whole discussion of head-coverings and gender depends on\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.patheos.com\/blogs\/euangelion\/2021\/02\/janelle-peters-on-ancient-corinth-women-and-veils\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Janelle Peters on Ancient Corinth, Women, and Veils\" \/>\n<meta property=\"og:description\" content=\"I've always found 1 Cor 11:1-16 to be one of the most perplexing parts of the NT since the whole discussion of head-coverings and gender depends on\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.patheos.com\/blogs\/euangelion\/2021\/02\/janelle-peters-on-ancient-corinth-women-and-veils\/\" \/>\n<meta property=\"og:site_name\" content=\"Euangelion\" \/>\n<meta property=\"article:author\" content=\"https:\/\/www.facebook.com\/michael.bird.33\" \/>\n<meta property=\"article:published_time\" content=\"2021-02-18T09:52:30+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2021-02-13T00:14:02+00:00\" \/>\n<meta name=\"author\" content=\"Michael F. 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