The obligation of the continual covering of head and all hair
of Christian women
The Deposit of Faith which must be observed includes Tradition the First Epistle to the Corinthians [11:2], the Catechism of Saint Pope Pius X page 108 and 107 on the bar https://ia601202.us.archive.org/22/items/CatechismOfSaintPopePiuxXTheSt.PiusX/Catechism%20of%20Saint%20Pope%20Piux%20X%2C%20The%20-%20St.%20Pius%20X.pdf
"On Tradition.
34 Q. What is meant by Tradition?
A. Tradition is the non-written word of God, which has been transmitted by word of mouth by Jesus Christ and by the apostles, and which has come down to us through the centuries by the means of the Church, without being altered.
35 Q. Where are the teachings of Tradition kept?
A. The teachings of Tradition are kept chiefly in the Councils' decrees, the writings of the Holy Fathers, the Acts of the Holy See and the words and practices of the sacred Liturgy.
36 Q. What importance must we attach to Tradition?
A. We must attach to Tradition the same importance as the revealed word of God which Holy Scripture contains."
"the Holy Fathers" means Fathers of the Church because "the Holy See" means the Pope and "the Councils" means Holy Council Fathers.
Encyclical of Pope Leon XIII PROVIDENTISSIMUS DEUS
http://w2.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_18111893_providentissimus-deus.html
"14. (...) His teaching, and that of other Holy Fathers, is taken up by the Council of the Vatican, which, in renewing the decree of Trent declares its "mind" to be this - that "in things of faith and morals, belonging to the building up of Christian doctrine, that is to be considered the true sense of Holy Scripture which has been held and is held by our Holy Mother the Church, whose place it is to judge of the true sense and interpretation of the Scriptures; and therefore that it is permitted to no one to interpret Holy Scripture against such sense or also against the unanimous agreement of the Fathers."(34)
34. Sess. iii., cap. ii., de revel.; cf. Conc. Trid, sess. iv. decret de edit. et usu sacr. libror."
the unanimous agreement of the Fathers = the infallibility
"14. (...) The Holy Fathers "to whom, after the Apostles, the Church owes its growth - who have planted, watered, built, governed, and cherished it,"(39) the Holy Fathers, We say, are of supreme authority, whenever they all interpret in one and the same manner any text of the Bible, as pertaining to the doctrine of faith or morals; for their unanimity clearly evinces that such interpretation has come down from the Apostles as a matter of Catholic faith."
This above excerpt applies both to the continual headcovering of women and the range of the continual headcovering of women (the all hair).
"19. The unshrinking defence of the Holy Scripture, however, does not require that we should equally uphold all the opinions which each of the Fathers or the more recent interpreters have put forth in explaining it; for it may be that, in commenting on passages where physical matters occur, they have sometimes expressed the ideas of their own times, and thus made statements which in these days have been abandoned as incorrect. Hence, in their interpretations, we must carefully note what they lay down as belonging to faith, or as intimately connected with faith-what they are unanimous in. For "in those things which do not come under the obligation of faith, the Saints were at liberty to hold divergent opinions, just as we ourselves are,"(55) according to the saying of St. Thomas."
"Catholic Dogmatics, general part", Fr. Jacek Tylka, Tarnów 1900
"Article III. About the testimony of the Church Fathers."
page 238
"Thesis LV. The testimony of the several Fathers, uttered under certain circumstances, is also the evidence of the Divine Tradition, if others do not object."
"2. If the several Fathers enjoying the great authority in the Church announce definitely some truth of faith or customs as belonging to the faith and in public in this way that their teaching must be known to everyone else, and nobody in the whole Church denies them, we have no reason to doubt about this that they preach the truth."
"3. If the writings of the one Father were approved by others, as containing the sound teaching, one should attribute to them also the sentence of this Father.
(...) Since, so many a time the one Father's sentence hath such the authority in the eyes of others, although none of them is infallible, because this neither the Holy Bible nor the Church preach, and history shows that more than one of them essentially erred, the testimony of several illustrious Fathers, uttered towards the whole Church and applying to the truths of faith and customs, is undoubtedly the evidence of the Divine Tradition."
page 239 - 240
"Remark. From the nature of things results that not all Fathers enjoy the equal authority. It is the greater, the closer he was one man or another of the Apostolic times, the greater he was characterized by holiness and science, the higher the rank he held in the church hierarchy, the greater fame won him his writings.
At last, it depends on this whether their writings were cited and approved by the Church in defence of faith, in the fight against heresy, or in the Councils giving its rulings. (...)"
Encyclical of Pope Leon XIII PROVIDENTISSIMUS DEUS
http://w2.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_18111893_providentissimus-deus.html
"7. (...)In the Eastern Church, (...) Others who have widened the field of this science may also be named, as especially eminent; thus, (...)Antioch, of St. John Chrysostom, in whom the science of Scripture was rivalled by the splendour of his eloquence. In the Western Church there were many names as great: (...) St. Ambrose, (...) most famous of all, St. Augustine and St. Jerome, of whom the former was so marvellously acute in penetrating the sense of God's Word and so fertile in the use that he made of it for the promotion of the Catholic truth, (...)"
Saint John Chrysostom (before 350 - 407) is the Saint, the Father of the Church, the Doctor of the Church and the Bishop, is called "Golden-mouthed" and he is known from the Divine Liturgy of Saint John Chrysostom, Homilies, Treatises and letters.
Saint Ambrose of Milan (ca. 339 - 397) is the Saint, the Father of the Church, the Doctor of the Church and the Bishop. He wrote many Theological Treatises and contributed to the reform of the Liturgy. From his hands Saint Augustine of Hippo Regius was baptized. He had notable influence on St. Augustine. He fought judaism. He was a fierce enemy of pagan beliefs. St. Ambrose staunchly opposed arianism.
Tradition credits St. Ambrose with promoting "antiphonal chant", a style of chanting in which one side of the choir responds alternately to the other, as well as with composing Veni redemptor gentium, an Advent hymn.
However, Ambrosian chant was named in his honor due to his contributions to the music of the Church; he is credited with introducing hymnody from the Eastern Church into the West.
Ambrose composed several original hymns as well, four of which still survive, along with music which may not have changed too much from the original melodies.
Saint Ambrose was also traditionally credited with co-composing the Hymn "Te Deum laudamus", which he is said to have composed when he baptised Saint Augustine of Hippo Regius, his celebrated convert.
Saint Augustine of Hippo Regius (354 - 430) is the Saint, the Father of the Church, the Doctor of the Church and the Bishop. He was a Roman African, early Christian Theologian whose writings influenced the development of the Western Church and Western philosophy, and indirectly all of Western Christianity. He was the Bishop of Hippo Regius in North Africa and is viewed as one of the most important Church Fathers of the Latin Church for his writings in the Patristic Period. Among his most important works are The City of God, De Doctrina Christiana, and Confessions.
According to his contemporary, St. Jerome, St. Augustine "established anew the ancient Faith". After his Baptism and Conversion to Christianity in 386, St. Augustine developed his own approach to philosophy and Theology, accommodating a variety of methods and perspectives. Believing that the Grace of Christ was indispensable to human freedom, he helped formulate the Doctrine of original sin and made seminal contributions to the development of Just War Theory. When the Western Roman Empire began to disintegrate, St. Augustine imagined the Church as a spiritual City of God, distinct from the material earthly city. His thoughts profoundly influenced the medieval worldview. The segment of the Church that adhered to the concept of the Trinity as defined by the Council of Nicaea and the Council of Constantinople closely identified with St. Augustine's "On the Trinity".
Saint Augustine was also traditionally credited with co-composing the Hymn "Te Deum laudamus".
"Catholic Dogmatics, general part", Fr. Jacek Tylka, Tarnów 1900
"Article I. Introductory messages."
page 223
The name and division of Tradition.
"1. Tradition (from the word Latin "trado", to give) this is "the giving", taken in the broadest sense, means any science, from ancestors received verbally or by means of writing, or also contained in the practice introduced by them."
"Catholic Dogmatics, general part", Fr. Jacek Tylka, Tarnów 1900
"Article VI. About the uncontaminated preservation of Tradition."
"Thesis LVIII. Divine Tradition hath come to us uncontaminated."
page 253
"2. This, what for all times from the beginning the Catholic world hath preserved and confessed, comes at least from the Apostles, if not from Christ the Lord Himself."
In Christian Societies the continual covering of head and all hair of Christian women hath been practicing. When the certain Christian Societies became objectively heretical or pagan gave up this Christian Tradition. Maybe on a large scale it happened in the 1960s and later, though false headcoverings such as mantilla, hats, etc. have already appeared before.
It is interesting that St. Paul the Apostle writes about Tradition in his Epistle before the head covering by women the First Epistle to the Corinthians [11:2].
The continual headcovering of women
Saint John Chrysostom, Father of the Church and Doctor of the Church, Bishop "Homilies on First Corinthians".
http://www.newadvent.org/fathers/220126.htm
In the heading "1 Corinthians 11:4-5"
"But if to be shaven is always dishonorable, it is plain too that being uncovered is always a reproach. And not even with this only was he content, but added again, saying, "The woman ought to have a sign of authority on her head, because of the angels." He signifies that not at the time of prayer only but also continually, she ought to be covered."
In the heading "1 Corinthians 11:6"
"Having taken then what was confessedly shameful, and having said, "but if it be a shame for a woman to be shorn or shaven," he states in what follows his own conclusion, saying, "let her be covered." And he said not, "let her have long hair," but, "let her be covered," ordaining both these to be one, and establishing them both ways, from what was customary and from their contraries: in that he both affirms the covering and the hair to be one, and also that she again who is shaven is the same with her whose head is bare. "For it is one and the same thing," says he, "as if she were shaven." But if any say, "And how is it one, if this woman have the covering of nature, but the other who is shaven have not even this?" we answer, that as far as her will goes, she threw that off likewise by having the head bare. And if it be not bare of tresses, that is nature's doing, not her own. So that as she who is shaven has her head bare, so this woman in like manner. For this cause He left it to nature to provide her with a covering, that even of it she might learn this lesson and veil herself."
In the heading "1 Corinthians 11:10"
""For this cause:" what cause, tell me? "For all these which have been mentioned," says he; or rather not for these only, but also "because of the angels." "For although thou despise your husband," says he, "yet reverence the angels."
It follows that being covered is a mark of subjection and authority. For it induces her to look down and be ashamed and preserve entire her proper virtue. For the virtue and honor of the governed is to abide in his obedience."
In the heading "1 Corinthians 11:15"
""And if it be given her for a covering," say you, "wherefore need she add another covering?" That not nature only, but also her own will may have part in her acknowledgment of subjection. For that you ought to be covered nature herself by anticipation enacted a law. Add now, I pray, your own part also, that you may not seem to subvert the very laws of nature; a proof of most insolent rashness , to buffet not only with us, but with nature also. This is why God accusing the Jews said, Ezekiel 16:21-22 "You have slain your sons and your daughters: this is beyond all your abominations."
And again, Paul rebuking the unclean among the Romans thus aggravates the accusation, saying, that their usage was not only against the law of God, but even against nature. "For they changed the natural use into that which is against nature." Romans 1:26 For this cause then here also he employs this argument signifying this very thing, both that he is not enacting any strange law and that among Gentiles their inventions would all be reckoned as a kind of novelty against nature. So also Christ, implying the same, said, "Whatsoever ye would that men should do to you, do ye also so them;" showing that He is not introducing anything new."
Saint Ambrose of Milan, Father of the Church and Doctor of the Church, Bishop "Concerning Virginity (Book III)".
http://www.newadvent.org/fathers/34073.htm
In Chapter 6.
"Is anything so conducive to lust as with unseemly movements thus to expose in nakedness those parts of the body which either nature has hidden or custom has veiled, to sport with the looks, to turn the neck, to loosen the hair? Fitly was the next step an offense against God."
St. Ambrose who calls unveiled hair nakedness [unveiled hair = nakedness] which conducives to lust, and such nakedness always conducives to lust also beyond prayer and prophesying, so all hair have to be veiled continually.
Saint Augustine of Hippo Regius, Father of the Church and Doctor of the Church, Bishop "Of Holy Virginity".
http://www.newadvent.org/fathers/1102245.htm
"But those who belong to the world have also to consider how they may in these things please their wives if they be husbands, their husbands if they be wives; 1 Corinthians 7:32-34 with this limitation, that it is not becoming even in married women to uncover their hair, since the apostle commands women to keep their heads covered."
The above pronouncement is quoted by St. Thomas Aquinas in Summa Theologiae, IIa-IIae, Q. 169, Art. 2. And so St. Thomas confirms the continual headcovering of women. Summa Theologiae is approved by the Catholic Church and so this is the ordinary and universal Magisterium of the Catholic Church, which is infallible.
This alleged sentence of St. Thomas in the alleged Summa Theologiae after the above pronouncement http://www.newadvent.org/summa/3169.htm "Yet in this case some might be excused from sin, when they do this not through vanity but on account of some contrary custom: although such a custom is not to be commended." is the forgery (about it at the end of this message).
The Gospel according to St. Matthew [10:32-33].
Saint Thomas Aquinas, Doctor of the Church "Super I Epistolam B. Pauli ad Corinthios lectura".
https://www.corpusthomisticum.org/c1r.html#87587
"Caput 11, Versiculus 5
(...) naturaliter autem mulier comam nutrit, ergo naturaliter debet cooperire caput."
"Chapter 11, Verse 5
(...) woman naturally nourishes her hair, therefore she naturally ought to cover her head."
Natural nourishing of hair is also after prayer or prophesying and so naturally covering of head ought to be after prayer or prophesying as well.
"Caput 11, Versiculus 14
Ratio sua talis est: illud quod naturaliter est laudabile et gloriosum alicui, debet ab eo fieri; sed mulieri est laudabile et gloria nutrire comam: haec autem significat velamen capitis; ergo mulier naturaliter debet velare caput."
"Chapter 11, Verse 14
His [of St. Paul] reasoning is this: that which is naturally praiseworthy and glorious to her, she ought to take on. But it is praiseworthy and glorious for a woman to nourish her hair; and this [hair] means a veil on the head; therefore, a woman naturally ought to cover her head.”
Natural nourishing of hair is also after prayer or prophesying and so naturally covering of head ought to be after prayer or prophesying as well.
St. Thomas confirms the continual headcovering of women. These above pronouncements are in the work "Super I Epistolam B. Pauli ad Corinthios lectura" of Saint Thomas Aquinas which was approved by the Catholic Church and so this is the ordinary and universal Magisterium of the Catholic Church, which is infallible.
The following forgeries are contrary to the Holy Bible and the teaching of St. Cyprian the Father of the Church, the Bishop.
http://www.newadvent.org/fathers/050702.htm#note053158
Forgeries in the alleged Summa Theologiae of St. Thomas Aquinas
I already wrote about proven forgeries in this topic
http://krzyz.nazwa.pl/forum/index.php/topic,10206.0.html
Since jews forged the Holy Bible, at least one the Catechism of the Catholic Church, the Code of Canon Law then why not the Summa Theologiae of St. Thomas Aquinas ? Why not ?
Covering of hair by women
Covering of hair by women is the Commandment of God and the Gospel according to St. John [15:18-19], the Gospel according to St. Matthew [5:13-16] [10:32-38] [5:48].
http://www.newadvent.org/summa/3169.htm
Article 2.
The last sentence over "Reply to Objection 1."
"Yet in this case some might be excused from sin, when they do this not through vanity but on account of some contrary custom: although such a custom is not to be commended."
By the contrary custom, in this way one can justify other sins because why not ? For example, a large cutting out to the breasts in order to one could see them a bit, wearing of trousers by women or a miniskirt.
The Gospel according to St. Matthew [10:32-33].
Painting and adornments
Article 2.
"Reply to Objection 2."
"However, such painting does not always involve a mortal sin, but only when it is done for the sake of sensuous pleasure or in contempt of God, and it is to like cases that Cyprian refers."
The above sentence it seems to me internally contradictory because such painting is always done for the own sensual pleasure or other people (e.g. husband) who watch it except to hide a disfigurement appropriate from some cause such as sickness or the like which is the return to normality, and not to something above normality what is done for the sensual pleasure. St. Cyprian point 15 and 17.
"Wherefore Augustine says (Ep. ccxlv ad Possid.): "To dye oneself with paints in order to have a rosier or a paler complexion is a lying counterfeit. I doubt whether even their husbands are willing to be deceived by it, by whom alone" (i.e. the husbands) "are they to be permitted, but not ordered, to adorn themselves.""
1. At the beginning of this sentence there is "To dye oneself with paints", and at the end "to adorn themselves". As if it was about two different things, modest adorning is allowed the First Epistle to Timothy [2:9].
2. The construction of this excerpt "(...), by whom alone" (i.e. the husbands) "are they to be permitted, (...)" is strange.
3. This applies only wives.
St. Cyprian
"17. (...) Let married women see to it, in what respect they are flattering themselves concerning the solace of their husbands with the desire of pleasing them, and while they put them forward indeed as their excuse, they make them partners in the association of guilty, consent. (...)"
and elsewhere of the alleged Summa Theologiae of St. Thomas Aquinas
"But those women who have no husband nor wish to have one, or who are in a state of life inconsistent with marriage, cannot without sin desire to give lustful pleasure to those men who see them, because this is to incite them to sin. And if indeed they adorn themselves with this intention of provoking others to lust, they sin mortally; whereas if they do so from frivolity, or from vanity for the sake of ostentation, it is not always mortal, but sometimes venial. And the same applies to men in this respect."
But this is not only about their perspective but that they are the reason of depravation, the Gospel according to St. Matthew [18:6-7]. What about women coming to the male and female bath and washing themselves maybe even without a brassiere ? Can they say - this is the problem of men, I have come here only to wash ? St. Cyprian point 9 and 19.
"Hence Augustine says (Ep. ccxlv ad Possid.): "I do not wish you to be hasty in forbidding the wearing of gold or costly attire except in the case of those who being neither married nor wishful to marry, should think how they may please God: whereas the others think on the things of the world, either husbands how they may please their wives, or wives how they may please their husbands, (...)"
This is contrary to the First Epistle of St. Peter the Apostle [3:1-3], the First Epistle to Timothy [2:9] and the teaching of St. Cyprian point 12 and 21.
Do all these forgeries not look analogously to the talmud ?