On the Veil Worn by Women at Mass
The Christian women's veil is the antithesis of the Islamic veil, to which some critics compare it.
Discussing the female veil is not just a women's issue. Men can also read these lines, as this question concerns them as well.
Here we want to trace the history of the female veil, an extremely strong tradition in the Church for almost two thousand years, and show how it was abandoned with surprising ease.
Many probably already know this, but the first trace of the use of the female veil in Christian communities is found in the New Testament.
On this subject, Saint Paul writes (1 Cor. 11:1-16):
“Follow my example, as I follow the example of Christ. I commend you for remembering me in everything and for holding to the traditions just as I handed them down to you. But I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God.”
Every man who prays or prophesies with his head covered dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head—it is just as if her head were shaved. If a woman does not want to cover her head, she should have her hair cut off. But since it is a disgrace for a woman to have her hair cut off or her head shaved, she should cover her head.
A man ought not to cover his head, since 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; neither was man created for woman, but woman for man. For this reason, and because of the angels, a woman ought to have a symbol of authority on her head.
However, in the Lord, woman is not independent of man, nor is man independent of woman. For as woman came from man, so man is born of woman; and everything comes from God.
Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not nature itself teach you that it is a disgrace for a man to have long hair, but for a woman to have long hair? For long hair is given to her as a covering. If anyone wants to be contentious about this, we have no such practice, nor do the churches of God.”
In these few lines lies the heart of the matter. St. Paul's tone is clear: this is a commandment.
What is the meaning of his words? Just as Christ, according to his human nature, has God above him, so man has Christ as his head and receives from him the authority he exercises over woman. However, this subordination of woman does not concern the supernatural order of grace, for in this respect "there is neither male nor female" (Gal 3:28), nor the rights and duties of marriage, where true equality reigns, nor even the intrinsic value of the human person, since man and woman complement each other (1 Cor. 11:11). It concerns only the social and familial order.
This is why St. Thomas Aquinas teaches that "a woman should cover her head when she prays to God in public, in order to signify that she is not directly subject to God, but that she is also subject to man, insofar as he is subject to God." Saint Augustine, for his part, specifies: "Man is the head of woman in the most orderly way when the head of man is Christ, who is the Wisdom of God."
Other reasons can also be cited. In countless cultures and civilizations, women adorn their hair, a sign of care, prosperity, and beauty. It is therefore natural to cover this gift received from God in order to further highlight the glory of God himself, to whom we owe life and, consequently, beauty.
An illustration of this can be found in the Gospel episode of Mary of Bethany (Jn. 12:1-8), who, in an act of supreme adoration, wipes the feet of Our Lord with her hair after anointing them with a precious ointment. Jesus praises her gesture.
Why, on the contrary, should men uncover their heads? To the reason given by St. Thomas, we can add another. In many cultures, male head coverings often identify rank, function, or dignity: military uniform, ecclesiastical hat, crown, professional attire, etc. Uncovering oneself before God is therefore an act of humility by which a man outwardly lays aside the signs of his importance. Similarly, for a woman, covering her hair is an act of humility.
A Constant Tradition of the Church
Tertullian, as early as the 2nd century, described the veil as "the yoke of her [a woman's] humility." From this perspective, the two gestures, although contrary, express the same inner attitude.
St. John Chrysostom admirably summarizes the Christian balance: “After extolling the glory of man, Paul restores the balance so as not to exalt man more than he deserves and not to demean woman. In the Lord, woman is not independent of man, but man is not independent of woman. Each is the cause of the other, and God is the cause of both.”
According to the Liber Pontificalis , Pope St. Linus, the immediate successor of Saint Peter, reaffirmed the obligation of the veil for all women "by the authority of the blessed Peter".
In the 4th century, St. John Chrysostom called the veil "the emblem of submission", while the Council of Gangres (around 340 AD) described it as a "memorial" of this submission.
It is also worth remembering that, in Jewish tradition as in many other civilizations, precious and sacred things are covered. The Holy of Holies was veiled. At the Traditional Latin Mass, the chalice remains covered until the offertory. The tabernacle itself is often veiled, since it contains the Body of Christ.
From this perspective, the Christian veil is the antithesis of the Islamic veil, to which some critics compare it. To counter the prohibition against coveting another man's wife, Islam tends to cover the woman herself, placing the responsibility for the male gaze upon her. The Catholic veil, on the other hand, has never had this meaning. Limited to the church, not covering the hair entirely, and not prescribing any particular fabric, it primarily expresses a spiritual and liturgical reality. It honors women, confers upon them a special dignity, and integrates them into the order ordained by God.
Gradual Abandonment After Vatican II
The last explicit mention of the female veil in canon law is found in the 1917 Code, canon 1262: "When the faithful attend sacred services, either in the church or outside the church, men must have their heads uncovered [...] women, on the other hand, must be modestly dressed and have their heads covered, especially when they approach the Eucharistic table."
Then came the Second Vatican Council, which, despite not being intended to be dogmatic, had considerable consequences. During the Council, journalists asked Archbishop Bugnini whether women should continue to cover their heads. He simply replied that the question had not been addressed. This response was interpreted as an abandonment of the practice and was thus reported in the international press. From that moment on, the majority of Catholic women stopped wearing headscarves in church.
The 1983 Code of Canon Law no longer mentions this obligation. This is not an explicit abrogation, but in practice, the custom has almost entirely disappeared. In cases of doubt regarding the applicable law, a strict obligation can no longer be imposed.
In other words, not wearing a veil is no longer considered a sin in itself (except in specific circumstances of scandal), but remains a strongly recommended practice, just like other traditional customs that have ceased to be obligatory without ever being formally prohibited. It is striking, moreover, to observe how certain practices of Catholic tradition, without ever being officially abolished, have gradually disappeared simply through disuse.
No ecclesiastical norm ever specified the exact form of the veil. The essential point was to enter the church with one's head covered. This is why the majority of Christian populations simply used shawls, scarves, mantillas, hats, or other head coverings. Only certain countries, notably Spain and Italy, developed specific, more elegant veils reserved for this purpose, as an additional sign of respect due to the house of God. In Italy, a social custom even spread: white for unmarried girls, black for married or widowed women.
Why Rediscover the Female Veil Today?
Many women testify to the spiritual benefits associated with this practice:
The veil promotes contemplation and helps one remember that one is in a sacred place;
It constitutes a discreet form of apostolate, recalling the continuity of the Tradition of the Church;
it encourages progress in Christian modesty and consistency in dress;
It contributes to the dignity and sacredness of religious ceremonies, particularly in churches frequented by tourists.
Let us conclude with the one who remains the model for every Christian woman: the Blessed Virgin Mary. In Christian iconography, she is almost always depicted veiled. She is the Ark of the New Covenant, the spiritual vessel, the Mother of the Incarnate Word. By wearing the veil, the Christian woman imitates Mary and discreetly affirms her own vocation, that of guardian and transmitter of life, under the gaze of God.
On the Veil Worn by Women at Mass
