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 For the man is not of the woman; but the woman of the man: for neither was the man created for the woman; but the woman for the man: for this cause ought the woman to have a sign of authority on her head, because of the angels. Howbeit neither is the woman without the man, nor the man without the woman, in the Lord. For as the woman is of the man, so is the man also by the woman; but all things are of God. Judge ye in yourselves: is it seemly that a woman pray unto God unveiled? Doth not even nature itself teach you, that, if a man have long hair it is a dishonour to him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. But if any man seemeth to be contentious, we have no such custom, neither the churches of God."

It is characteristic of St. Paul to base even the seemingly most trivial of his practical counsels on the largest principles, so here, when he finds it necessary to regulate the procedure of Christian women in the congregation, he brings in the first principles of religion.

The natural order in which woman is subject to man is connected with the Christian doctrine of the Incarnation, that he may hold together the fundamental equality of spiritual status,