Long Hair on Men and Fancy Clothes

Scriptures:

1 Corinthians 11:14-16 – Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering [clothing]. But if anyone is inclined to be contentious, we have no such custom, nor do the churches of God.

Deuteronomy 22:5 – The apparel of a man shall not be on a woman, neither shall a man put on a woman’s dress; for every one that does these things is an abomination to the Lord thy God.

Revelation 9:8 – Their hair was like women’s hair, and their teeth were like lions’ teeth.

2 Samuel 14:25-26 – And there was not a man in Israel so very comely as Absalom: from the sole of his foot even to the crown of his head there was no blemish in him. And when he cut his hair (and it was at the beginning of every year that he cut it, because it grew heavy upon him) even when he cut it, he weighed the hair of his head, two hundred shekels according to the royal shekel.

2 Samuel 18:9 – And Absalom went to meet the servants of David: and Absalom was mounted on his mule, and the mule came under the thick boughs of a great oak; and his head was entangled in the oak, and he was suspended between heaven and earth; and the mule passed on from under him.

Church Fathers:

Clement of Alexandria:

I admire that ancient city of the Lacedæmonians which permitted harlots alone to wear flowered clothes, and ornaments of gold, interdicting respectable women from love of ornament, and allowing courtesans alone to deck themselves. On the other hand, the archons of the Athenians, who affected a polished mode of life, forgetting their manhood, wore tunics reaching to the feet, and had on the crobulus — a kind of knot of the hair — adorned with a fastening of gold grasshoppers, to show their origin from the soil, forsooth, in the ostentation of licentiousness. – Clement of Alexandria, The Instructor, book 2, chapter 11

Ordinances of the Apostles:

And if you would please God and not men, and look and hope for the life and rest everlasting, adorn not your natural beauty which is given you from God, but with humility of neglect make it mean before men. In like manner also you shall not nourish the hair of your head, but do you shear it off; and you shall not comb and adorn it, nor anoint it, lest you bring upon you such women as ensnare, or are ensnared, by lust. Neither shall you put on fine raiment, nor be shod on your feet with shoes which are fashioned according to the lust of folly; nor shall you put upon your fingers rings of gold device: for all these things are the wiles of harlotry, and every thing that you do apart from nature. For to you, a faithful man of God, it is not permitted to nourish the hair of your head and to comb and smooth it, which is a wantonness of lust; neither shall you arrange and adorn it, nor adjust it so that it may be beautiful. And you shall not destroy the hairs of your beard [Leviticus 19.27], nor alter the natural form of your face and change it to other than God created it, because that you desire to please men. But if you do these things, your soul shall be deprived of life, and you shall be rejected before the Lord God. As a man therefore who would please God, take heed you do no such things; and avoid all those things which the Lord hates.” – Ordinances of the Apostles, book 1, chapter 2

Apostolic Constitutions:

That beauty which God and nature has bestowed on you, do not further beautify; but modestly diminish it before men. Thus, do not permit the hair of your head to grow too long, but rather cut it short; lest by a nice combing your hair, and wearing it long, and anointing yourself, you draw upon yourself such ensnared or ensnaring women…. Nor may men destroy the hair of their beards, and unnaturally change the form of a man. For the law says: You shall not mar your beards. For God the Creator has made this decent for women, but has determined that it is unsuitable for men. But if you do these things to please men, in contradiction to the law, you will be abominable with God, who created you after His own image. If, therefore, you will be acceptable to God, abstain from all those things which He hates, and do none of those things that are unpleasing to Him. – Apostolic Constitutions, Book 1, Section 2

Ambrose:

You have referred to me, as to a father, the inquiry which has been made of you, why the Law was so severe in pronouncing those unclean who used the garments of the other sex, whether they were men or women, for it is written, The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for all that do so are an abomination unto the Lord (Deut. xxii. 5.). – Ambrose, Letter LXIX, chapter 1

Now, if you will consider it well, that which nature herself abhors must be incongruous. For why do you not wish to be thought a man, seeing that you are born such? Why do you assume an appearance which is foreign to you? Why do you play the woman, or you, O woman, the man? Nature clothes each sex in their proper raiment. Moreover in men and women, habits, complexion, gestures, gait, strength and voice are all different. – Ambrose, Letter LXIX, chapter 2

I conceive however that it is spoken not so much of garments as of manners, and of our habits and actions, in that one kind of act becomes a man, the other a woman. – Ambrose, Letter LXIX, chapter 5

But how unseemly is it for a man to do the works of a woman! As for those who curl their hair, like women, let them conceive also, let them bring forth. Yet the one sex wears veils, the other wages war. – Ambrose, Letter LXIX, chapter 6

It is but just that chastity should be lost where the distinction of sexes is not preserved, a point wherein the teaching of nature is unambiguous, according to the Apostle’s words;  Is it comely that a woman pray unto God uncovered? Doth not even nature itself teach you that if a man have long hair it is a shame unto him: but if a woman hath long hair, it is a glory unto her; for her hair is given her for a covering. Such is the answer which you may make to those who have referred to you. – Ambrose, Letter LXIX, chapter 7

John Chrysostom:

Their women used both to pray and prophesy unveiled and with their head bare, (for then women also used to prophesy;) but the men went so far as to wear long hair as having spent their time in philosophy, and covered their heads when praying and prophesying, each of which was a Grecian custom. – Homily 26 on First Corinthians,  1 Corinthians 11:2

Jerome:

27. Others change their garb and assume the mien of men, being ashamed of being what they were born to be—women. They cut off their hair and are not ashamed to look like eunuchs. Some clothe themselves in goat’s hair, and, putting on hoods, think to become children again by making themselves look like so many owls.

But don’t think I’m only attacking women. Flee from those men as well—the ones you see wearing chains, sporting long hair like women (against the Apostle’s word), with beards like goats, black cloaks, and feet left bare as a fake display of ‘enduring the cold.’ These are all the devil’s props. Rome once groaned under Antimus; lately, it groaned under Sophronius. These men worm their way into the houses of the nobility and deceive silly little women burdened with sins—women who are always ‘learning’ but never reaching the truth. They fake a look of sorrow, pretending to undergo long fasts while they actually gorge themselves in secret all night. Shame forbids me from saying more, for my language might appear more like invective than admonition. There are others—I speak of those of my own order—who seek the presbyterate and the diaconate simply that they may be able to see women with less restraint. Such men think of nothing but their dress; they use perfumes freely, and see that there are no creases in their leather shoes. Their curling hair shows traces of the tongs; their fingers glisten with rings; they walk on tiptoe across a damp road, not to splash their feet. When you see men acting in this way, think of them rather as bridegrooms than as clergymen. — Jerome, Letter 22.28 (PL 22.414)

“But don’t think I’m only attacking women. Flee from those men as well—the ones you see wearing chains, sporting long hair like women (against the Apostle’s word), with beards like goats, black cloaks, and feet left bare as a fake display of ‘enduring the cold.’ These are all the devil’s props. Rome once groaned under Antimus; lately, it groaned under Sophronius. These men worm their way into the houses of the nobility and deceive silly little women burdened with sins—women who are always ‘learning’ but never reaching the truth. They fake a look of sorrow, pretending to undergo long fasts while they actually gorge themselves in secret all night. Shame forbids me from saying more, for my language might appear more like invective than admonition. — Jerome, Letter 22.28 (PL 22.414)

Jerome says Paul had long hair while he was in Corinth because of a vow, in order to appear devoted to the law in the sight of the Jews:

Jerome: The Apostle was forced to choose many things which he did not like. He circumcised Timothy, and shaved his own head, practised going barefoot, let his hair grow long, and cut it at Cenchrea. And he had certainly chastised the Galatians, and blamed Peter because for the sake of Jewish observances he separated himself from the Gentiles. As then in other points connected with the discipline of the Church he was a Jew to Jews, a Gentile to Gentiles, and was made all things to all men, that he might gain all. – Against Jovinianus, book 1, chapter 15

Epiphanius:

Augustine:

39. For there is less sin, if people do not praise the sinner in the desires of his soul, and speak good of him who practises iniquities. Now what is more an iniquity than to wish to be obeyed by inferiors, and to refuse to obey superiors? The Apostle, I mean, not us: insomuch that they even let their hair grow long: a matter, of which he would have no disputing at all, saying, If any chooses to be contentious, we have no such custom, neither the Church of God. Now this I command; which gives us to understand that it is not cleverness of reasoning that we are to look for, but authority of one giving command to attend unto. For whereunto, I pray you, pertains this also, that people so openly against the Apostle’s precepts wear long hair? Is it that there must be in such sort vacation, that not even the barbers are to work? Or, because they say that they imitate the Gospel birds, do they fear to be, as it were, plucked, lest they be not able to fly? I shrink from saying more against this fault, out of respect for certain long-haired brethren, in whom, except this, we find much, and nearly every thing, to venerate. But the more we love them in Christ, the more solicitously do we admonish them. Nor are we afraid indeed, lest their humility reject our admonition; seeing that we also desire to be admonished by such as they, wherever we chance to stumble or to go aside. This then we admonish so holy men, not to be moved by foolish quibblings of vain persons, and imitate in this perversity them whom in all else they are far from resembling. For those persons, hawking about a venal hypocrisy, fear lest shorn sanctity be held cheaper than long-haired; because forsooth he who sees them shall call to mind those ancients whom we read of, Samuel and the rest who did not cut off their hair. And they do not consider what is the difference between that prophetic veil, and this unveiling which is in the Gospel, of which the Apostle says, When you shall go over unto Christ, the veil shall be taken away. That, namely, which was signified in the veil interposed between the face of Moses and the beholding of the people Israel, that same was also signified in those times by the long hair of the Saints. For the same Apostle says, that long hair is also instead of a veil: by whose authority these men are hard pressed. Seeing he says openly, If a man wear long hair, it is a disgrace to him. “The very disgrace,” say they, “we take upon us, for desert of our sins;” holding out a screen of simulated humility, to the end that under cover of it they may carry on their trade of self-importance. Just as if the Apostle were teaching pride when he says, Every man praying or prophesying with veiled head shames his head; and, A man ought not to veil his head, forsomuch as he is the image and glory of God. Consequently he who says, Ought not, knows not perchance how to teach humility! However, if this same disgrace in time of the Gospel, which was a thing of a holy meaning in time of Prophecy, be by these people courted as matter of humility, then let them be shorn, and veil their head with haircloth. Only then there will be none of that attracting of people’s eyes in which they trade, because Samson was veiled not with haircloth, but with his long hair.

40. And then that further device of theirs (if words can express it), how painfully ridiculous is it, which they have invented for defense of their long locks! “A man,” say they, “the Apostle has forbidden to have long hair: but then they who have made themselves eunuchs for the kingdom of God are no longer men.” O dotage unparalleled! Well may the person who says this arm himself against Holy Scripture’s most manifest proclamations, with counsel of outrageous impiety, and persevere in a tortuous path, and essay to bring in a pestiferous doctrine that not Blessed is the man who has not walked in the counsel of the ungodly, and in the way of sinners has not stood, and in the chair of noisome wickedness has not sat. For if he would meditate in God’s law day and night, there he should find the Apostle Paul himself, who assuredly professing highest chastity says, I would that all men were even as I: and yet shows himself a man, not only in so being, but also in so speaking. For he says, When I was a child, I spoke as a child, I understood as a child, I thought as a child; when I became a man, I put away childish things. But why should I mention the Apostle, when concerning our Lord and Saviour Himself they know not what they think who say these things. For of Whom but Him is it said, Until we come all to unity of faith and to knowledge of the Son of God, to the Perfect Man, to the measure of the age of the fullness of Christ; that we be no longer babes, tossed and carried about with every wind of doctrine, in sleight of men, in cunning craftiness for machination of error. With which sleight these persons deceive ignorant people, with which cunning craftiness and machinations of the enemy both they themselves are whirled round, and in their whirling essay to make the minds of the weak which cohere unto them so (in a manner) to spin round with them, that they also may not know where they are. For they have heard or read that which is written, Whosoever of you have been baptized in Christ, have put on Christ: where is no Jew nor Greek; no bond nor free; no male nor female. And they do not understand that it is in reference to concupiscence of carnal sex that this is said, because in the inner man, wherein we are renewed in newness of our mind, no sex of this kind exists. Then let them not deny themselves to be men, just because in respect of their masculine sex they work not. For wedded Christians also who do this work, are of course not Christians on the score of that which they have in common with the rest who are not Christians and with the very cattle. For that is one thing that is either to infirmity conceded or to mortal propagation paid as a debt, but another that which for the laying hold of incorrupt and eternal life is by faithful profession signified. That then which concerning not veiling of the head is enjoined to men, in the body indeed it is set forth in a figure, but that it is enacted in the mind, wherein is the image and glory of God, the words themselves do indicate: A man indeed, it says, ought not to veil his head, forsomuch as he is the image and glory of God. For where this image is, he does himself declare, where he says, Lie not one to another; but stripping off the old man with his deeds, put ye on the new, which is renewed to the acknowledging of God, according to the image of Him who created him. Who can doubt that this renewing takes place in the mind? But and if any doubt, let him hear a more open sentence. For, giving the same admonition, he thus says in another place: As is the truth in Jesus, that you put off concerning the former conversation the old man, him which is corrupt according to the lust of deception; but be renewed in the spirit of your mind, and put on the new man, him which after God is created. What then? Have women not this renewal of mind in which is the image of God? Who would say this? But in the sex of their body they do not signify this; therefore they are bidden to be veiled. The part, namely, which they signify in the very fact of their being women, is that which may be called the concupiscential part, over which the mind bears rule, itself also subjected to its God, when life is most rightly and orderly conducted. What, therefore, in a single individual human being is the mind and the concupiscence (that ruling, this ruled; that lord, this subject), the same in two human beings, man and woman, is in regard of the sex of the body exhibited in a figure. Of which sacred import the Apostle speaks when he says, that the man ought not to be veiled, the women ought. For the mind does the more gloriously advance to higher things, the more diligently the concupiscence is curbed from lower things; until the whole man together with even this now mortal and frail body in the last resurrection be clothed with incorruption and immortality, and death be swallowed up in victory.

41. Wherefore, they which will not do right things, let them give over at least to teach wrong things. Howbeit they be others whom in this speech we reprove: but as for those who by this one fault, of letting their hair contrary to apostolic precept grow long, offend and trouble the Church, because when some, being unwilling to think of them anything amiss, are forced to twist the manifest words of the Apostle into a wrong meaning, others choose to defend the sound understanding of the Scriptures rather than fawn upon any men, there arise between the weaker and the stronger brethren most bitter and perilous contentions: which things perchance if they knew, these would correct without hesitation this also, in whom we admire and love all else. Those then we not reprove, but ask and solemnly beseech by the Godhead and the Manhood of Christ and by the charity of the Holy Ghost, that they no more put this stumbling-block before the weak for whom Christ died, and aggravate the grief and torment of our heart when we bethink us how much more readily evil men can imitate this evil thing for deceiving of mankind, when they see this in them whom on the score of other so great good we with deserved offices of Christian love do honor. If however, after this admonition, or rather this solemn entreaty of ours, they shall think fit to persevere in the same, we shall do nothing else but only grieve and mourn. This let them know; it is enough. If they be servants of God, they have pity. If they have not pity, I will not say anything worse. All these things, therefore, in the which perhaps I have been more loquacious than the occupations both of you and of me could wish, if you approve the same, make to be known to our brethren and sons, on whose behalf you have deigned to put this burden upon me: but if anything seem to you meet to be withdrawn or amended, by reply of your Blessedness I shall know the same. – Of the Work of Monks, Section 39

Caesarius of Arles:

Now what does it mean that Samson possessed strength in his hair? Notice this carefully, too, brethren. He did not have strength in his hand, his foot, his breast, not even in his head, but in his hair. What is hair? If we perceive it, the Apostle answers us after being questioned: ‘Hair is a covering’; and Christ had strength in a covering, when the shadows of the old law protected Him. For this reason the hair of Samson was a covering, since it was seen and understood in Christ at different times. What does it mean that Samson’s secret was betrayed and his head was shaved? The law was despised and Christ suffered. They would not have killed Christ if they had not contemned the law, for they knew that it was not right for them to kill Him. They told the judge: ‘It is not lawful for us to put anyone to death.’ Samson’s head was shaved, the secrets were exposed, the covering was removed; Christ who lay hidden was revealed. – Sermon 118, chapter 6

45. Quilted or embroidered and all intricately woven coverings or furnishings should never be made in the monastery. Even the furnishings in the oratories ought to be simple, never of pure silk, never bombycine; and nothing should be put on them except black or white crosses, of simple workmanship only on ordinary cloth or linen. Waxed curtains ought never to be hung, nor painted pictures affixed, nor ought any paintings be made on the walls and in the rooms, because that ought not to be in the monastery which does not please the spiritual but only the human eye. – Caesarius of Arles, The Rule for Nuns, Rule 45

55. I admonish especially, as I have already said, that neither bright-colored nor black clothing ever be used, nor with purple trim or beaver, but only of some sober color or milk white. – Caesarius of Arles, The Rule for Nuns, Rule 55

60. Neither quilted nor ornamented, nor purple-dyed or intricately woven garments should ever be made in the monastery, on account of that saying of the Apostle: “No one, serving as God’s soldier, entangles himself in worldly affairs; that he may please him whose approval he has secured” [2 Timothy 3:4]. – Caesarius of Arles, The Rule for Nuns, Rule 60

62. Although, holy and highly esteemed daughters, mine especially by charity in Christ, I have no fears concerning the obedience springing from your filial love, nevertheless, by reason of that paternal solicitude by which I desire you to be like unto the angels, I beg again and again, and I charge you by Almighty God, that you permit nothing of the essential form of the holy rule to be diminished, but that with all your strength you labor with the help of God to keep it, knowing that “. . . every man shall receive his own reward according to his labor” [I Cor., 3:8].

63. This I ask above all, that you in your holiness will not receive our admonition in a light and transitory fashion, because we do not speak out of our own presumption, but according to that which is read in the canonical Scriptures and that which abounds in the books of the ancient Fathers, we counsel you in the way of salvation with deep feeling and with true charity. And because you read that, “He . . . that shall break one of these least commandments . . . shall be called the least in the kingdom of heaven ” [Matt., 5:19], do not choose to despise our words uttered in our humility, as if of no worth, on account of that which is written: “. . . he that despiseth you, despiseth Me” [Luke, 10:16] and that other saying: “. . . he that contemneth small things shall fall by little and little” [Eccli., 19:1]. For just as in any physical strife anyone would be routed to the extent to which he should be overcome by a younger and weaker person, so in the spiritual contest, in the one who will be neglectful in small things, will be fulfilled what is written ; “ And whosoever shall keep the whole law but offend in one point, is become guilty of all ” [James, 2:10]. Reflecting in great fear and even in trembling, while my soul grows fearful lest some petty sins steal upon you, I not only counsel these things but I even likewise supplicate and admonish you, and with a deep feeling of love I solemnly warn you, so that you may come without shame in the eternal beatitude to the fellowship of the angels and of all the saints, and so that I may happily come to see you receive crowns of glory together with holy Mary and with all the other virgins, and to see you follow the Heavenly Lamb; I admonish you that with your whole heart and with your whole soul you strive earnestly to fulfill the precepts included above, through which you may happily attain to your eternal reward.

64. Even though I trust that this will not be done, nor that God on account of his mercy will allow it, if at any time any abbess should try to change or to relax something of the essence of this rule, and, either because of kinship, or for any kind of circumstance, should desire to be subject to and to be within the household of the bishop of this city, under the inspiration of God, with our permission, resist on this occasion with reverence and with dignity, and on no account permit it to be done; rather, according to the letter of the most holy Pope of the city of Rome, with God assisting you, strive to make yourselves secure in all things. I admonish especially concerning the recapitulation written below which I have written and signed with my own hand, that you remove nothing at all from it. Any abbess and prioress who might try to do anything contrary to the spirit of the rule should know that they will have to plead their guilt in my presence before the tribunal of Christ.

65. If by chance (may God forbid!) any one of our daughters should be so obstinate in spirit, that she out of contempt would refuse to carry out the recapitulation of this rule, written for her salvation and according to the prescriptions of the holy Fathers, do you, inflamed with the zeal of the Holy Spirit remove her from the assembly of your holy congregation; and let her remain apart in the guest quarters until she shall humbly seek pardon, and perform a fit penance ; nor should she come back until she conforms herself to the precepts of the rule. I say this because it is to be feared that if the remissness of one is indulged, and if she is not corrected according to rule, others who could profit will be weakened to commit faults. But we are confident, by the mercy of God that if you conduct yourselves in a holy and spiritual manner, and correct with true charity those who are remiss you will happily attain to your eternal reward together, through the help of Our Lord Jesus Christ to Whom is honor and power for ever and ever. Amen.

Anonymous Commentary:

“Now John wore a garment of camel’s hair and a leather belt around his waist, and his food was locusts and wild honey.” Matthew 3:4 … Every piece of clothing serves one of three purposes: either it is a sight to behold (that is, it is for vainglory) or it is a delight for the body or it is a covering for nakedness. It is not appropriate for servants of God to have clothing that is a sight to behold; similarly it is not fitting for those who serve God to delight the body. But what use remains? Only as a covering for nakedness. — Homily 3, Incomplete Commentary on Matthew (Opus Imperfectum), 5th century

Gregory the Great:

For they are rightly called priests who are set over the faithful for affording them sacred guidance. But the hairs outside the head are thoughts in the mind; which, as they spring up insensibly above the brain, denote the cares of the present life, which, owing to negligent perception, since they sometimes come forth unseasonably, advance, as it were, without our feeling them. Since, then, all who are over others ought indeed to have external anxieties, and yet should not be vehemently bent upon them, the priests are rightly forbidden either to shave their heads or to let their hair grow long; that so they may neither cut off from themselves entirely thoughts of the flesh for the life of those who are under them, nor again allow them to grow too much. Thus in this passage it is well said, Polling let them poll their heads; to wit, that the cares of temporal anxiety should both extend themselves as far as need requires, and yet be cut short soon, lest they grow to an immoderate extent. When, therefore, through provident care for bodies applied externally life is protected [or, through provident care applied externally the life of bodies is protected], and again, through moderate intentness of heart, is not impeded, the hairs on the priest’s head are both preserved to cover the skin, and cut short so as not to veil the eyes. – On Pastoral Care, book 2, chapter 7

There are some who do not consider attention to fine and costly clothing a sin. But if it were not, God’s word would not be so precise in stating that the rich man who was tormented in hell had been clothed in fine linen and purple (Luke 16:19). No one looks for remarkable clothes except out of vainglory, to appear more worthy of respect than others. That no one want to put on expensive clothing where he cannot be seen by others testifies that costly clothing is only sought out of vainglory. We are also better able to conclude that this is a sin from the contrary fact that if the disrepute that comes from cheap clothing were not a virtue the evangelist would not have said so precisely of John the Baptist that he wore a garment made of camel’s hair (Matthew 3:4). — Gregory the Great, Forty Gospel Homilies, Homily 40

Council of Trullo:

Those who are called Eremites and are clothed in black robes, and with long hair go about cities and associate with the worldly both men and women and bring odium upon their profession — we decree that if they will receive the habit of other monks and wear their hair cut short, they may be shut up in a monastery and numbered among the brothers; but if they do not choose to do this, they are to be expelled from the cities and forced to live in the desert (ἐρήμους) from whence also they derive their name. – Council of Trullo, Canon 42

Second Council of Nicaea:

Canon 16: That it does not become one in holy orders to be clad in costly apparel.

All buffoonery and decking of the body ill becomes the priestly rank. Therefore those bishops and clerics who array themselves in gay and showy clothing ought to correct themselves, and if they do not amend they ought to be subjected to punishment. So likewise they who anoint themselves with perfumes. When the root of bitterness sprang up, there was poured into the Catholic Church the pollution of the heresy of the traducers of the Christians. And such as were defiled by it, not only detested the pictured images, but also set at naught all decorum, being exceedingly mad against those who lived gravely and religiously; so that in them was fulfilled that which is written, The service of God is abominable to the sinner. If therefore, any are found deriding those who are clad in poor and grave raiment, let them be corrected by punishment. For from early times every man in holy orders wore modest and grave clothing; and verily whatever is worn, not so much because of necessity, as for the sake of outward show, savours of dandyism, as says Basil the Great. Nor did anyone array himself in raiment embroidered with silk, nor put many colored ornaments on the border of his garments; for they had heard from the lips of God that They that wear soft clothing are in kings’ houses.

Ancient Epitome: Bishops and clergymen arraying themselves in splendid clothes and anointed with perfumes must be corrected. Should they persist, they must be punished. – Second Council of Nicaea, canon 16

The Rudder:

Note from the present Canon that monks living in monasteries and coenobitic communities must cut their hair symmetrically; for it appears that monks affect a symmetrical haircut both from this Canon and from the discourse of Athanasios the Great concerning virginity, and also from the first sermon on Peace by St. Gregory the Theologian, and from many historical narratives of Lausaicus. Since the present time is (considered to be) a time of mourning among monks, according to divine Chrysostom (Homily on the Gospel of St. Matthew No. 56) and John of the Ladder. God, by the way, says through Isaias that shaving the head is a sign of mourning and weeping and of beating the breast (Isaias 22:12). And if, as St. Paul says, any man in general is ugly when he has hair (and see the Footnote to Canon XCVI of the present Synod), how much more ugly monks are who grow hair! But if all monks in general ought to cut their hair symmetrically, how much more ought young monks living in monasteries or cells, and deacons, to cut their hair! For such persons scandalize others with their beardless face as much as they do with their long combed hair. Against these incongruities those living in cities, and especially those living in the imperial capital city ought to be on their guard at all times. – The Rudder, FOOTNOTES TO THE HOLY AND ECUMENICAL FIFTH-SIXTH OR SIXTH SYNOD, 49. MONKS NOT TO WEAR LONG HAIR 

Those too incur the excommunication of this Canon according to Zonaras, who do not put a razor to their head at all, nor cut the hair of their head, but let it grow long, enough to reach to the belt like that of women, and those who bleach their hair so as to make it blond or golden, or who twist it up and tie it on spills in order to make it curly; or who put wigs or “rats” on their head. This excommunication is incurred also by those who shave off their heard in order to make their face smooth and handsome after such treatment, and not to have it curly, or in order to appear at all times like beardless young men; and those who singe the hair of their beard with a red-hot tile so as to remove any that is longer than the rest, or more crooked; or who use tweezers to pluck out the superfluous hairs on their face, in order to become tender and appear handsome; or who dye their beard, in order not to appear to be old men. – The Rudder, FOOTNOTES TO THE HOLY AND ECUMENICAL FIFTH-SIXTH OR SIXTH SYNOD, 127. CUTTING HAIR AND SHAVING THE BEARD

The Apostles in their Injunctions, Book I, Chapter 3 command that no one shall destroy the hair of his beard, and change the natural visage of the man into one that is unnatural. “For,” says he, “God the Creator made this to be becoming to women, but deemed it to be out of harmony with men.” The innovation of shaving the beard ensued in the Roman Church a little before Leo IX. Gregory VII even resorted to force in order to make bishops and clerics shave off their beard. What a most ugly and most disgusting sight it is to see the successor of St. Peter close-shaven, as the Greeks say, like a “fine bridegroom,” with this difference, however, that he wears a stole and a pallium, and sits in the chief seat among a large number of other men like him in a council called the college of cardinals, while he himself is styled the Pope. Yet bearded Popes did not become extinct after insane Gregory, a witness to this fact being Pope Gelasius growing a beard, as is stated in his biography. See the Dodecabiblus of Dositheos, pages 776-8. Meletios the Confessor (subject 7, concerning unleavened wafers) states that the king arrested a certain Pope by the name of Peter on account of his lascivious acts and one half of his beard was shaven off as a mark of dishonor. According to another authority, in other temples too there were princes, even on the clerical list, who had a beard, as in Leipzig they are to be seen painted after Martin Luther in the church called St. Paul’s and that called St. Thomas’s. I saw the same things also in Bardislabia. – The Rudder, FOOTNOTES TO THE HOLY AND ECUMENICAL FIFTH-SIXTH OR SIXTH SYNOD, 127. BEARDS ARE THE CORRECT APPEARANCE FOR A CHRISTIAN MAN

WHY DID SAMSON HAVE LONG HAIR?

“But Samson got to have long hair! Why can’t I?” Samson wasn’t just ALLOWED to have long hair. He was COMMANDED to have long hair. Were YOU commanded to never cut your hair? I thought not. So why are you playing games, you rebellious person? You’ve been commanded not to grow out your hair like a woman, but you use the example of God commanding a prophet to do a very strange and humiliating thing for the sake of a prophecy as if it were lawful for all people to do it. I suppose you should go ahead and marry a whore like Hosea did (Hosea 1:1-2), or go around naked for three years like Isaiah did (Isaiah 20:1–4), or eat poop like Ezekiel did (Ezekiel 4:9-13). You stubborn fool! These things were disgraceful for the prophets to do! But they were done for mystical reasons that completely escape you. Will you take every exceptional command given to a prophet and use it as permission to run around naked, wear your hair long, eat dung, or God forbid, sacrifice your own child on an altar?

But someone may sincerely ask why Samson was allowed to have long hair, and the answer deserves an entire video devoted to the subject because Samson’s entire life is symbolic of Christ’s, as is every one of the patriarch’s. But a simple explanation is this:

Samson was commanded to have long hair because his long hair represented Christ’s incarnate body, a disguise which concealed his divinity. Christ came to redeem the human race in a weak and frail human body, which is one of the reasons why He was rejected by the Jews, because they were expecting Him to come in His glory, but instead He came in humiliation and lowliness. The early church fathers give us this interpretation, that Samson’s hair symbolically prefigured Christ’s body, because they say so in their writings. Paul compares Jesus’ body to the veil in the temple which led to the holy of holies when he said:

“Therefore, brethren, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the veil (καταπετάσματος), that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith…” – Hebrews 10:20

Cyril of Jerusalem: But He is not ashamed to take flesh from such members, when He framed these very members. Who tells us this? The Lord says to Jeremia: “Before I formed you in the womb I knew you, before you were born I dedicated you.” If in fashioning men, therefore, He touched them and was not ashamed, was He ashamed in forming for Himself the holy flesh, the veil of His Godhead? – Catechetical Lecture 12

Cyril of Jerusalem: Again: “Since, then, brethren, we have confidence to enter the Holies in virtue of the blood of Christ, a new and living way which he inaugurated for us through the veil (this is, his flesh).” Because His flesh, His veil, was dishonored, the figurative veil of the temple was rent asunder, as it is written: “And behold the curtain of the temple was torn in two from top to bottom,” for not a particle of it was left. Since the Master said: “Behold, your house is left to you desolate,” the house itself was shattered. – Catechetical Lecture 13

Just as it is disgraceful for a man to cover his head, it was humiliating for Christ to humbly empty Himself of His glory and descend to earth as a mere man. Christ did this for the sake of saving His church. He became like her, just as a man becomes like a woman if he veils his head. But Christ did this symbolically, and forbids us to cover up like women. The symbol was accomplished and should not be acted out again by any man.

As long as Christ kept His true identity a secret, the Jews had no grounds for killing Him. But as soon as He claimed to be the Son of God, and to have spoken with Abraham, they finally had grounds for executing Him, because He revealed His identity to them and they refused to believe He was the Christ.

Thus, when Samson’s hair was cut off, Christ’s identity was revealed, because hair is a covering, and his body was his disguise.

So too when He came to the baptism of John, His forerunner, lest He should not be known through the veil of flesh which covered His Divinity, the Father’s voice thundering from the sky, said, “This is My beloved Son, in whom I am well pleased.” – Pope Leo I, Letter XXVIII, chapter IV