# LCMS Convention Proceedings_St. Louis Missouri_1956_S557
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

|
|
|
\
|

INTERSYNODICAL AND DOCTRINAL MATTERS 557

works in the world, national and social distinctions and transfigure
the relations between the sexes. Far from canceling the mundane
orders, this passage expressly affirms them with respect to our
existence in the present world. The social orders and, above all,
the basic order of matrimony constitute the areas in which the
new life in Christ finds expression in the self-surrender of love
and service.

4. In connection with Gal. 3:28 we should also think of the
Letter to the Ephesians, which is the full-dress exposition of this
passage and which at the same time lays great stress on living the
Christian life in the “orders” of human society, particularly in the
creational order in holy matrimony, Eph. 5:22—6:9. Compare
among many other passages 1 Cor. 7:17-24; also read Zerbst,
pp. 73—77. Luther aptly says: “In worldly relationship there is
a very great difference between individuals and we dare not dis-
regard this fact. For if the woman should want to play the role of
man, the son the role of the father, the pupil that of the teacher, the
subject that of the magistrate, the result would be confusion and
anarchy. In Christ, however, there is no law, no distinction of
persons; there is neither Jew nor Greek, but all are one. ... The
same Christ whom Peter and Paul and all saints have we, too,
have: you, I, and all believers, also our baptized children.” (Saint
Louis ed. IX, 469 f.)

C. 1 Corinthians 11:2-16 (Zerbst, pp. 31—45).

1. As the previous passage puts stress on the Order of Re-
demption, this passage stresses the Order of Creation. A full
exposition of the entire passage is not needed here. Only those
features need to be pointed out which are pertinent to our
problem.

2. Paul deals with a CUSTOM (!) introduced into the churches
founded by him or his helpers in harmony with the custom of
all the “churches of God” (v. 16), namely, that women in the
church services should appear with a head-covering (whether this
meant a veil or some type of headgear akin to modern women’s
hats, is still in dispute among scholars). This custom originated
as a symbol of woman’s distinct position over against man and is
so interpreted here by Paul. Custom is variable, and Paul by no
means was legislating a custom for the church of all ages. But the
arguments employed by Paul against certain Corinthian women
who flouted this custom in church services the Apostle could have
employed, for example, against the temerity of those in grand-
mother’s days who slipped across the aisle to sit on the men’s side
in church services.