Something about hair growth

Composition by St. Philaret of Moscow (Drozdov) “Something about growing hair” is a discussion on the correspondence of the custom of Orthodox clergy and monastics to wear long hair with the teaching of the Apostle Paul, set out in the 11th chapter of the First Epistle to the Corinthians. The author begins with an interpretation of the key verse (1 Cor. 11:14-15), where the apostle says that for a man to grow his hair is “a disgrace to him,” and for a woman “to be her glory.” The saint explains that the words of the apostle are not a divine commandment. A man who wears long hair does not break the law, but deviates from established custom. St. Filaret speaks of symbolism inherent in nature itself. The differences between a man and a woman (strength and weakness, courage and modesty) indicate their different purposes: a man is called to open activity and protection, a woman to intimate, domestic activity. A woman’s long hair, according to the apostle, is her “instead of clothing,” that is, a symbol of covering and modesty, which gave rise to the custom of covering her head. For a man, hair does not carry such a symbolic load. Long hair is a practical obstacle to work, which has led to the custom of cutting it. The author recalls the Old Testament Nazirites, who, according to divine decree, as a sign of special dedication to God, did not cut their hair. The Apostle Paul himself participated in the Nazirite vow. The main example is Jesus Christ, who also wore long hair. This is precisely what becomes the spiritual justification for the practice of the clergy and monasticism: the desire to imitate Christ not only internally, but also externally. Some ask: “The clergy and monastics in the Orthodox Church have a rule to grow their hair, is this not contrary to the instructions of the Apostle Paul?” In order to give a thorough answer to this question, one must delve into the words of the Apostle. He writes: “Or it is not the most natural thing for you to teach, as if a man were to grow his hair, it would be dishonor to him; If a wife grows hair, does she have glory? For Zana, a plant of hair was given to her instead of clothing” (1 Cor. 11, 14, 15). This saying of the Apostle is not a commandment, but only an indication of nature and a custom following nature. Above (v. 4. 5.) he wrote the commandment: “During prayer, the husband should not have his head covered, and the wife should not have her head uncovered.” To convince one to fulfill this commandment, he points to nature and the custom following nature. Consequently, if a husband grows his hair, then he is not breaking a commandment, but only deviating from custom. Custom is not the same as law or rule. A law or rule is, in a whole society or a particular race of people, a course of action prescribed for everyone. Custom is a way of acting, according to tradition, not strictly obligatory, and by imitation, accepted by the majority. The one who breaks the law becomes guilty. One who deviates from custom may remain innocent, and in special circumstances may even deserve approval. Whatever that willful education that wants to equalize the rights of male and female may say: the evidence of nature does not favor this. The husband is given more power, the wife less: a sign that he can protect her and rule over her (for the self-willed cannot be protected), and she may need his protection, and for this purpose obey him. The husband is given more courage, the wife more modesty: a sign that the husband is assigned to more open activities, and the wife is assigned more to secret domestic activities. Likewise, in the fact that the wife is given long hair, the Apostle finds a sign, or a hint of nature, that she should be covered. Long hair can cover part of her nakedness: “a plant of hair instead of clothing was given to her.” But just as during labor, long, flowing hair becomes an obstacle: then need leads to the fact that it is braided, wrapped around the head or placed on the head; and to hold them here, a bandage or cloth on the head becomes necessary. This is how custom is founded; and when a wife performs a modest custom, she deserves approval - “to her is glory.” The husband's hair is usually not so long and does not represent the thought of clothing. But they also interfere during labor, falling on the face and eyes; and the husband, more than the wife, is strong in mind and courageous, more decisively and briefly frees himself from the obstacle, cutting off the excess part of the hair. As this is necessary for all workers, this naturally becomes a general custom. And if someone, contrary to the general custom, grew long hair and came into society, having had their hair cut according to the general custom, then of course he would be subject to censure and ridicule; - “there is dishonor to him.” There is something essential and fundamental in the glory and approval of a wife who grows her hair and covers her head: namely, the moral thought of modesty. On the contrary, in a husband cutting his hair according to general custom, there is no moral thought: and therefore the dishonor or condemnation of a husband who does not cut his hair is only an ordinary human opinion without essential truth and without deep foundation. Thus, there is more obligation in the custom for the wife to grow her hair and cover her head than in the custom for the husband to cut his hair. And therefore this last custom more conveniently allows exceptions. There are exceptional circumstances in which having the husband's hair cut has greater merit than cutting it. The latter is common; and the first is sometimes sacred. According to Divine decree, the Nazirite grew his hair during the votive time; and it is said about him: “The hair of his head will be holy” (Numbers 6:5). And the Apostle himself, who wrote against the hair-raising of her husband, out of condescension towards the Jewish Christians who had not yet renounced the Mosaic law of rituals, submitted to the law of the Nazirites when he shaved his head in Cenchrea (Acts 18:18), which was the beginning of the Nazirite hair-raising, or renewal, due to an accidental violation of the vow (Num. 6:9). The Jewish Nazirite was a type of Christ (Matthew 2:23). And Christ the Savior, corresponding to the prototype, and explaining it by the very appearance of his face, according to the Nazarite type, did not cut his hair. This has been shown since ancient times by His icons, starting from the miraculous Image. It is very natural that the followers of Christ the Savior, and even more so the ministers of the faith by a special calling, desired to imitate Him not only in the spiritual, but also in the external. Hence the hair-raising of those belonging to the clergy, ascetics, and monks, which is, of course, less free in the centuries of persecution of Christianity than in subsequent centuries of security. It is visible in ancient images of saints, painted by obvious fame, or by true tradition. Ulpius the Roman (in a Greek manuscript kept in the Synodal Library) in his description of the physical image of some saints writes that Saint Dionysius the Areopagite and Saint Cyril of Jerusalem had long hair, and St. Basil the Great had his hair cut somewhat short, probably to avoid the difficulty of its length. Acceptable for monasticism and clergy, cutting your hair at head height does not contradict hair-wearing. This is not at all like the simple domestic and civil custom of cutting hair, often dictated by nature, often by necessity. This is a church blessing and symbol. What is hair? – Light ray-like outflows from the head, clothed in the corresponding external form of a thin, kneeless, flexible reed. Therefore, hair is a close image and symbol of human thoughts. By cutting someone's hair into the clergy or into monasticism, it is a sign that he must cut off carnal and worldly thoughts. After this, let the head who has received the blessing abundantly grow new hair—spiritual, pure and holy thoughts. But for everyone, instead of competing about growing and cutting their hair, isn’t it better to take care of cutting off carnal and worldly thoughts, and returning spiritual, pure and holy thoughts? You might be interested in: