Reformed SHEology

Shortly after publishing my first post on the topic of headcovering a few weeks ago, I was stunned at the number of people who were commenting on it both publicly and privately. I realized there is definitely a need for and an interest in this topic, so I veered away from my usual inspiration (writing about themes prevalent in our chosen "Films of the Month") and dedicated much of my writing to the headcovering topic. I regret that I was not able to devote more time to some of the other rich themes in our film of the month, but I am going to make one final attempt on this last day of May to mention our sadly neglected film.

When I first started studying 1 Corinthians 11, I was looking for further evidence beyond the regular arguments that this is not just a cultural thing, but a true symbol reminding us of the proper exchange in behavior between men and women. And so I asked myself, "How has headgear often been used throughout much of our culture?" (I am basing this entirely on American culture, because it is the only culture I am truly familiar with.) Since much of American culture is reflected in television and film, I began to reflect upon the images of headgear I had seen in both television and in the movies.

As a former theatre major in college, I can remember my costuming textbook had various drawings of both men's and women's apparel that corresponded to the changing times. Whenever we would consider adding a hat to an actor's wardrobe, that actor was responsible for using it not only as a part of his or her costume, but also as a prop. Headgear communicates quite a bit. It becomes an additional appendage by which we can amplify our body language. Watch this clip (approximately ten minutes) from Splendor in the Grass, our film of the month, and pay careful attention to the use of headgear as it relates to the attitudes of the people using it:



If you look carefully, you will notice the following:

1. Men wore hats but took them off in church. As they are leaving the service, the rain is quite heavy, and many hats go right back on. This "reverse look" at covering from the uncovered perspective helps us to further understand the idea of "praying without ceasing" as referring to the practice of prayer and not the action of prayer. After all, if being covered in prayer is a disgrace to a man and we are to pray without ceasing, when would a man ever wear a hat?

2. The use of a hat to symbolize who is the leader in a relationship. Ginny is clearly in charge of Glenn, whereas Deenie has submitted herself lovingly and adoringly to Bud. Look at where Ginny's hat ends up about halfway through the clip -- on Glenn's head!

3. The implied contrast between sinner and saint; rebellion and submission. The scene in which both Ginny's uncovered, short hair is contrasted against Deenie's covered, long hair together in the same shot is a mark of cinematic genius. The imagery is very strong and I wholeheartedly believe director Elia Kazan made this choice on purpose.

Perhaps one of the most fascinating things I can gather from this clip is that once you look at headgear against the backdrop of 1 Corinthians 11, you start to see things you didn't notice before. You begin to realize that even within secular society, the use of a hat or headcovering is quite symbolic.

Note that it was common in 1928 (the year in which this story is set) for women to cover, and for men to be uncovered. Although the main characters in this story are most likely not Christians, it demonstrates that headcovering was understood to be a way of life in society. It was not just for the Corinthians. The year 1928 is much closer to our present-day culture both chronologically and technologically than it is to the Corinthian culture in AD 55, yet the practice of headcovering in society was quite commonplace in both cultures. Ironically, we view headcovering more as a matter of fashion that was particular to that society at that time in history. The truth is, the hat or heacovering has been a staple of the feminine wardrobe for centuries. That means, the only time headcovering has ever really been a "cultural thing" is in our present day society -- because it is our custom not to wear it!

This clip is only one example. Imagine all the times you have seen a man wearing a hat on television, perhaps in an old Western or an old episode of Little House on the Prarie. What do a group of men do whenever a woman enters their presence? They take their hats off! As soon as the woman leaves, the hat is returned to its rightful place on the head. Even in brief encounters, respect for God's order is acknowleged. Should a woman walk by, what does the man do? He either "tips" his had to her or slightly lifts it off his head. Ask yourself, where did such a custom originate, and why is it not the other way around (women tipping their hats to men)? Is this just some strange ritual that manifested out of thin air? Or can we trace its beginnings to a specific custom that explains why it began and the reason it has continued for centuries?

The Bible tells us in 1 Corinthians 11:2 that this is not a temporary fad reserved only for the Corinthians. This is a tradition. Jesus criticized the Pharisees for breaking the command of God for the sake of tradition (Matthew 15:3). That is, they focused too much on ritual and not enough on the meaning behind it. Our modern day culture appears to have outdone even the Pharisees: for we have forsaken both God and tradition. We are a people who no longer needs God to tell us how to live our lives. In essence, today's woman says, "I don't need God -- I've got it covered," as she bares her head to the world.


13 Therefore the Lord said:

“ Inasmuch as these people draw near with their mouths
And honor Me with their lips,
But have removed their hearts far from Me,
And their fear toward Me is taught by the commandment of men,
14 Therefore, behold, I will again do a marvelous work
Among this people,
A marvelous work and a wonder;
For the wisdom of their wise men shall perish,
And the understanding of their prudent men shall be hidden.”
15 Woe to those who seek deep to hide their counsel far from the LORD,
And their works are in the dark;
They say, “Who sees us?” and, “Who knows us?”
16 Surely you have things turned around!
Shall the potter be esteemed as the clay;
For shall the thing made say of him who made it,

“ He did not make me”?
Or shall the thing formed say of him who formed it,

“ He has no understanding”?

(Isaiah 29:13-16, NKJ)

Becoming speaks of change, development, maturing, growth and transformation. It also speaks of beauty, something attractive or pleasing, appropriate or proper. Just as the caterpillar grows and reaches the stage of complete transformation it becomes beautiful to behold, pleasing and attractive. It is transformed into that which it was created to be.
As it is with us who are born into the kingdom of God. We too are being transformed into that which we were created to be.

For those whom he foreknew he also predestined to be conformed to the image of his son, in order that he might be the first born among many brothers. Rom. 8:29

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. Eph. 2:10
Like the caterpillar within the chrysalis, we don’t transform ourselves; we are transformed!

It is this subject of becoming like Jesus that has held my attention now for months. I am captivated by the reality that we can be transformed. Transformed from our old sinful self to being like our saviour, like Jesus. For me personally this gives me hope. God starts with us as we are the moment we are born again and deals with, in His time, our sinful thoughts, motives, attitudes, feelings etc. As we surrender ourselves to Gods transforming work, no longer relying on our natural human nature but on the Holy Spirit, we will, in time, begin to produce the fruits of the Spirit. Like the caterpillar within the chrysalis, we don’t transform ourselves; we are transformed!

From Jacob to Israel

A wonderful example in the Bible of this transforming work is in the life of one of the patriarchs, Jacob. On learning of who Jacob was we see the beauty of God’s grace when we read the words “Jacob have I loved” (Mal. 1:2,3 Rom. 9:13). Jacobs name (Ya’aqob) means “heel-holder” or “supplanter” and indeed he was true to his name for as time went by, from his birth, he supplanted his brother Esau. The means by which Jacob gained the blessing from his father, Isaac, was by deception. Jacob had strength of character and his nature completely controlled him. We see his desire for spiritual things but he was yet to have his own personal encounter with the God of his father, who at this point was only a God whom he accepted on trust from his parents.
Then, on fleeing from his brother Esau, Jacob has his first personal encounter with God which we see in Genesis 28:10-22. It is very interesting to note the impact of this encounter on Jacob by comparing Genesis 27:20 to 28:21;

But Isaac said to his son, “How is it that you have found it so quickly, my son?” He answered, “Because the Lord your God granted me success.” Gen:27:20

“so that I come again to my father's house in peace, then the Lord shall be my God. Gen:28:21

From this moment on we see the beginnings of the transformation in Jacob. His mind is transformed and his will redirected and established. We see this in Genesis 28:20-22;

Then Jacob made a vow, saying, “If God will be with me and will keep me in this way that I go, and will give me bread to eat and clothing to wear,
“so that I come again to my father's house in peace, then the Lord shall be my God,
“and this stone, which I have set up for a pillar, shall be God's house. And of all that you give me I will give a full tenth to you.”

Later in Genesis we see Jacobs faith has matured by his change in name, from Jacob to Israel: Genesis 32:28. An interesting verse in Isaiah. 43:1 captures this transformation and maturing in faith;

But now thus says the Lord,
he who created you, O Jacob,
he who formed you, O Israel:
“Fear not, for I have redeemed you;
I have called you by name, you are mine.

Notice that Jacob was created and Israel was ‘formed’. Indeed we too have been created but on being born again we are being formed, as the potter forms the vessel.

Belle!
It is an encouraging thought that God takes our weakness, our faults and turns them into a thing of beauty. We can become women of beauty and strength. This may at times be a very lonely place but we have one who understands and the results of our endurance are of everlasting worth, far exceeding any worth of earthly treasures!
The following is poem, Belle!, written by a dear sister & friend, Juliette Hutsby, who has kindly given me permission to include it here. It is a poem born from experience.

There was no beauty for Him to be desired
but when transfigured His splendour was admired
so it is, with you and I
like the caterpillar, destined to fly!

She crawls upon the earth feasting upon her leaf
who could know such beauty lying deep beneath
even she will encounter a glorious new birth
flying then with wings no longer crawling earth!

She knew her time, the time to be still
the time for transformation letting go of her will
alone in her darkness the journey lay ahead
with it’s new horizons where new dreams were bred!

At the appointed time her beauty arrived
the fruit of her labours the tears she had cried
she need not have strived her time was always right
as she had been predestined to change and take her flight!


Ecclesiastes 3:11
He hath made everything beautiful in His time

Over the past year or so, I have found myself in several discussions where the question will be posed, "What is forgiveness?" The individual who initially raised the question will then proceed to demonstrate that forgiveness is not required of a Christian until repentance occurs first. The reasoning goes like this: The Bible says we are to extend forgiveness to others, just as God has forgiven us (Ephesians 4:32). This naturally inspires a follow-up question, How has God forgiven us? The response is, He forgives us when we repent. Of course, we should always be ready and willing to forgive, but we do not actually extend forgiveness until the other party repents. We don't hold a grudge against that person, but that is not the same thing as forgiveness. Only when true repentance takes place can true forgiveness really happen.

If you have ever been exposed to this definition of forgiveness, please know that this is not biblical.

First, the reasoning of "how has God forgiven me?" has already presented itself as flawed the moment we attempt to answer the question with "when". When and how address two completely separate issues. When addresses the issue of timing -- the sequencing or the order in which a thing occurs. How addresses the means by which an action is accomplished. To answer "How does God forgive me?" with, "When I repent" is to evade the real question being asked. Even if this were an appropriate response, it would still be incorrect from a reformed perspective. According to reformed theology, we do not initiate anything. God forgave us first. He did not wait for us to repent. The Bible says Christ died for us while we were yet his enemies (Romans 5:8). We respond as a result of irresistible grace. So in response to the question of when does God forgive, it's not when I repent. It has already happened before I've even realized that I sinned.

So on to the real question: How does God forgive? Let's look at the verse that sparked the question in the first place:

Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you (Ephesians 4:23).

According to the context, we are clearly told how God forgives: with kindness and tenderheartedness. This is how we forgive someone. We love them. We are not angry, or judgmental, or rude (see 1 Corinthians 13). The context of this passage tells us we are to forgive in a loving manner. There are no exceptions.

But what about those scriptures that seem to say that we are not to forgive unless someone first repents? For instance:

If your brother sins, rebuke him, and if he repents, forgive him, (Luke 17:3).

It certainly does appear that we are only to forgive on the condition that the other person repents first. But remember, the chapters and verses are not inspired. They are not Scripture. Only the words are inspired. In order to understand what the Lord is saying, you must read His complete thought:

If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, 'I repent,' you must forgive him. (Luke 17:3-4).

Now we all know that someone who is going to repeat a sin seven times in one day and just arbitrarily says, "I repent" is not very repentant at all! But what Jesus is saying here is, "Whether the person is repentant or not, you have two choices: forgive, or forgive." It's not so much a conditional as it is a command. Forgiveness is not optional.

So what is forgiveness? Forgiveness means you relieve the other person of a debt -- they no longer owe you anything to compensate you for the damage they did. You do not become angry with the sinner any more. You do not continually play the scene over and over in your head. You do not hold it against the person. We are to forgive as God forgives: completely. The Bible says, "as far as the east is from the west, so far has He removed our transgressions from us." We are to remove that sin from our memory as well. This can be very difficult when the person continues to sin against us. This is one of the reasons I believe we are told to avoid people who do not repent. Their repetitive sinful actions against us will eventually wear us down and drain us of our love for them. It is markedly more difficult to forgive a person when the wound is fresh. By separating from a person who will not repent, we are protecting that person from sinning against us further. We are also protecting that person from our own anger and unforgiveness.

This is especially applicable when the offender has committed an unusually heinous sin. The final objection to forgiveness is presented along these lines. For example, what if the person sexually abused you as a child? What if they never said they were sorry? What does God expect of you in a case like this?

Well, here are your choices, according to the Bible: 1) Forgive that person; or 2) Forgive that person. The severity of the sin does not matter. You are commanded to forgive. Situations like this make it very, very tempting to justify unforgiveness by manipulating the Scriptures so that they read the way we want them to read: "If he repents, then forgive him." We may even say, "How can God expect me to forgive this person when his sin is so great?" There is nothing people have done to you that you haven't done to God one hundred times worse.

Let's put this into perspective. Whatever that person did to you, they sinned against another sinner. But you sinned against a Holy God. Which sin is worse? If I step on a bug, it will go completely unnoticed. If I kill a dog, I may have some explaining to do. If I kill a homeless man, I'll probably be prosecuted for it. If I kill the President of the United States, I'll get locked up for a long time. Reader, you killed Jesus Christ. What do you think He'll say when you look Him in the eye one day and tell Him you couldn't forgive that other person because they _________ (fill in the blank)?

There is nothing people have done to you that you haven't done to God one hundred times worse. God forgave you. So you should forgive your brother, just as God forgave you.

Is there someone in your life that you have not forgiven? Consider your choices as outlined in Luke 17:3-4. You can forgive, or you can forgive. You have no other options. If you haven't forgiven someone, remember, unforgiveness is a sin in itself. You may have some repenting of your own to do.