Why Do Some Catholic Women Wear Mantillas?

Historical Overview

Brief Overview

• The practice of women wearing veils, including mantillas, in the Catholic Church traces its roots to ancient Jewish and early Christian traditions of modesty and reverence.
• By the 4th century, veiling became a common custom for women during worship, as evidenced in writings of early Church Fathers like Tertullian and St. Augustine.
• The mantilla, a lace or silk head covering, emerged distinctly in Spain and Mediterranean regions by the Middle Ages, reflecting both cultural and religious influences.
• The 1917 Code of Canon Law (Canon 1262) formalized the requirement for women to cover their heads in church, a rule tied to veiling practices, though it did not specify the mantilla.
• After the Second Vatican Council (1962–1965), head covering became optional, yet some women continued wearing mantillas as a personal devotion.
• Today, mantilla use persists among traditionalist Catholics, often during the Tridentine Mass or as a symbol of humility before God.

Detailed Response

The origins of veiling in the Catholic tradition predate Christianity itself, drawing from Jewish customs where women covered their heads as a sign of modesty and submission to God. In the Old Testament, married women often veiled themselves in public, a practice that carried over into early Christian communities. By the 2nd century, Tertullian, in his treatise On the Veiling of Virgins, argued that women should veil during prayer, citing both cultural norms and theological principles. This set a precedent for centuries, with veiling becoming a near-universal practice in Christian worship by the time of the Roman Empire’s Christianization.

The mantilla, as a specific form of veil, emerged later, particularly in Spain and southern Europe during the medieval period. Made of lace or silk, it was both practical—shielding from the sun—and symbolic, denoting piety and femininity. Historical records show its popularity among Spanish nobility, which spread through colonial influence to Latin America and beyond. Unlike heavier veils, the mantilla’s lightweight, ornate design distinguished it as a garment of both elegance and devotion, aligning with Catholic sensibilities of beauty in worship.

By the early 20th century, the Church codified head covering in the 1917 Code of Canon Law. Canon 1262 stated that women “should have their heads covered” during sacred rites, reflecting centuries of tradition rather than initiating a new practice. The mantilla became a prominent choice in many cultures, especially where Spanish influence was strong. Compliance varied, but photographs and accounts from the era show widespread use of veils, with mantillas particularly favored in Hispanic communities.

The shift came with Vatican II, which, while not explicitly abolishing head covering, prompted a reevaluation of liturgical norms. The 1983 Code of Canon Law omitted the 1917 requirement, rendering veiling optional. For many, this marked a decline in the practice, as modern sensibilities favored simplicity over formality. Yet, the mantilla endured among those attending the Extraordinary Form of the Mass (pre-Vatican II liturgy), where traditional practices remained intact.

In contemporary times, the mantilla’s use reflects a resurgence of interest in Catholic heritage. Women who wear it often cite historical continuity, connecting their actions to the practices of saints and forebears. It also serves as a countercultural statement in an era of casual worship, emphasizing reverence in sacred spaces. This revival is evident in traditionalist parishes and online communities where mantillas are crafted and sold.

Historically, then, the mantilla is not merely a relic but a living tradition. Its evolution—from ancient veiling customs to a distinctly Catholic garment—demonstrates how faith adapts to culture while retaining core symbolic meanings. Whether worn out of obligation or choice, it links modern Catholics to a rich past.

Scriptural Overview

Brief Overview

• Scripture provides a foundation for veiling, most notably in 1 Corinthians 11:4-7, where St. Paul instructs women to cover their heads while praying or prophesying.
• The passage ties head covering to the order of creation, suggesting it honors both God and man’s headship as a theological principle.
• Old Testament examples, like Rebekah veiling herself before Isaac (Genesis 24:65), offer a precedent for modesty and respect in sacred contexts.
• St. Paul’s reference to a woman’s hair as her “glory” (1 Corinthians 11:15) underscores the veil as a sign of dignity, not subjugation.
• Early Christians interpreted these texts as normative, shaping the practice of veiling for centuries.
• Modern Catholic women who wear mantillas often point to these verses as a biblical basis for their choice.

Detailed Response

The primary scriptural basis for veiling lies in 1 Corinthians 11:4-7, where St. Paul writes, “Every woman who prays or prophesies with her head uncovered dishonors her head … For a man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.” This instruction emerges in the context of worship in Corinth, addressing both cultural norms and theological order. Paul’s reasoning hinges on the creation narrative (Genesis 2:18-23), where woman is made for man, suggesting a symbolic hierarchy expressed through head covering.

Paul further elaborates in 1 Corinthians 11:10, stating, “That is why a woman ought to have a veil on her head, because of the angels.” Scholars debate this cryptic reference, with some suggesting it invokes angelic presence during worship, demanding propriety. Others see it as a cultural marker distinguishing Christian women from pagan practices. Regardless, the text elevates the veil beyond mere custom, rooting it in divine worship and cosmic order.

The Old Testament complements this with examples like Genesis 24:65, where Rebekah, upon meeting Isaac, “took her veil and covered herself.” This act signifies modesty and readiness for marriage, themes later echoed in Christian veiling. Similarly, Isaiah 3:18-23 lists veils among women’s adornments, indicating their commonality in ancient Israel. These instances provide a backdrop for Paul’s teaching, showing veiling as a longstanding sign of reverence.

In 1 Corinthians 11:15, Paul notes, “If a woman has long hair, it is her glory, for her hair is given to her for a covering.” This has led some to argue that hair itself suffices as a veil, a view that influenced post-Vatican II shifts away from mandatory covering. However, traditionalists counter that Paul distinguishes between natural hair and an additional veil in verses 5-6, where uncovering is treated as shameful. For mantilla wearers, this reinforces their practice as scripturally grounded.

Early Church Fathers reinforced these interpretations. St. John Chrysostom, commenting on Corinthians, argued that veiling reflects a woman’s role in salvation history, honoring God’s design. This exegesis cemented veiling as a biblical norm, influencing Catholic practice until the 20th century. Even as obligations faded, the scriptural call to humility and order persists for those who choose the mantilla.

Thus, scripture offers both direct commands and symbolic cues for veiling. While not universally mandated today, mantilla use among Catholic women draws from these texts a sense of fidelity to biblical worship. It bridges ancient teaching with personal piety.

Church Overview

Brief Overview

• The Catholic Church historically mandated head covering, as seen in the 1917 Code of Canon Law, reflecting centuries of liturgical tradition.
• The Catechism of the Catholic Church (CCC) does not address veiling directly, focusing instead on broader principles of reverence and modesty (e.g., CCC 2521-2524).
• Post-Vatican II, the Church clarified that head covering is a matter of personal devotion, not doctrine, per the 1983 Code of Canon Law.
• Popes, including Pius XII, praised veiling as a sign of humility, though no modern pontiff has required it.
• The mantilla remains prominent in traditional settings like the Latin Mass, supported by groups like the Priestly Fraternity of St. Peter.
• Today, the Church leaves mantilla use to individual conscience, aligning with its emphasis on freedom in non-essential practices.

Detailed Response

The Church’s stance on veiling crystallized in the 1917 Code of Canon Law, Canon 1262, which directed women to cover their heads during Mass and sacred functions. This codified a practice already entrenched by tradition, drawing from scriptural and patristic sources. The mantilla, while not specified, became a favored choice in many regions due to its elegance and practicality. The rule aimed to ensure uniformity and reverence, reflecting the Church’s liturgical ethos at the time.

Vatican II marked a turning point. Although the council’s documents (e.g., Sacrosanctum Concilium) do not mention veiling, the subsequent 1983 Code of Canon Law omitted Canon 1262, effectively ending the mandate. The Congregation for Divine Worship confirmed in 1970s correspondence that head covering was no longer obligatory, classifying it as a disciplinary norm rather than a doctrinal one. This shift aligned with the Church’s broader post-conciliar emphasis on cultural adaptation and personal freedom in non-essential matters.

The Catechism of the Catholic Church, promulgated in 1992, offers no explicit guidance on veiling. However, paragraphs like CCC 2521, which calls for “purity of heart” and modesty, provide a framework some women apply to mantilla use. CCC 1378 underscores reverence in worship, stating that “bodily demeanor” should reflect the soul’s disposition—an idea mantilla wearers often cite. While silent on specifics, the Catechism supports the underlying virtues of humility and respect that veiling embodies.

Papal commentary has varied. Pope Pius XII, in a 1958 address, lauded women’s modest attire, implicitly endorsing veiling as a feminine virtue. Post-Vatican II popes, however, have not emphasized it, focusing instead on universal calls to holiness. Traditionalist Catholics often reference Pius XII’s words to justify mantillas, while mainstream clergy view it as a valid but optional expression of piety.

In practice, mantillas thrive in settings like the Extraordinary Form Mass, where pre-Vatican II rubrics prevail. Organizations such as the Priestly Fraternity of St. Peter and lay groups promote their use, seeing them as a link to the Church’s liturgical heritage. Parishes offering the Tridentine Mass often see higher rates of veiling, with mantillas favored for their historical resonance.

Today, the Church neither requires nor discourages mantillas, leaving the choice to individual women. This reflects Catholicism’s balance of tradition and liberty, allowing personal devotion to shape practices once universally enforced. For those who wear them, mantillas remain a tangible sign of the Church’s enduring call to reverence.