Evangelical Views on Wearing a Kippah at Funerals
Evangelical perspectives on wearing a kippah (skullcap) at funerals are not explicitly defined within confessional statements, as the practice is rooted in Jewish tradition rather than Christian liturgy or doctrine. However, evangelical thought, particularly within Reformed and Baptist traditions, generally emphasizes a distinction from Jewish ceremonial law and a focus on the spiritual rather than external rites in mourning.
Historically, Christian traditions have viewed funeral practices through the lens of the resurrection and the hope of eternal life. Augustine, for instance, discussed the care for the dead, noting that while burial is a duty of piety, the ultimate fate of the body is not dependent on its sepulture [1]. This sentiment underscores a focus on the spiritual state of the deceased rather than specific external rituals. John Calvin, a foundational figure in Reformed theology, acknowledged that "various superstitions have arisen as to the interment of bodies," which he attributed to "the craftiness of Satan" in corrupting good practices [4]. He noted that while Jews had many ceremonies, they could not be blamed for them before Christ's revelation [4]. After Christ, however, the "proof given of the resurrection exhibited by Christ" meant that less labor was expended on funerals without superstition [2].
Calvin further critiqued practices that lacked clear biblical command or example, particularly regarding prayers for the dead, which he saw as not "supported by the command of God and legitimate example" [5]. This principle of sola Scriptura (Scripture alone) is central to evangelicalism and often leads to a cautious approach toward practices not explicitly commanded or modeled in the New Testament. While Calvin recognized that some ancient funeral customs, like Jacob's seven-day mourning, served a purpose in transmitting the memory of faith, he also noted that "excess was not free from blame" [8].
The Jewish practice of wearing a kippah is a sign of reverence for God, acknowledging His presence above. In Jewish funerals, it is a customary sign of respect and mourning. For evangelicals, however, the New Testament does not prescribe specific head coverings for men in worship or mourning contexts. Paul's instruction in 1 Corinthians 11 regarding head coverings is generally interpreted by evangelicals as applying to women in corporate worship, with men praying or prophesying with uncovered heads [7]. This passage is often understood in terms of cultural norms of the time and the symbolic representation of authority, rather than a universal command for men to wear head coverings in all solemn occasions.
John Gill, a prominent Baptist commentator, discussed Jewish mourning customs in his commentary on Ezekiel, noting that Jewish canons prescribed specific mourning rites for deceased relations [3]. However, his discussion is descriptive of Jewish practice rather than prescriptive for Christians. The Old Testament also contains regulations for priests regarding defilement by the dead, allowing them to mourn for close kin but not for others, indicating a specific ceremonial context for such rules [6]. The Talmud even discusses the interment of the High Priest's garments after Yom Kippur, highlighting the ritual significance of certain items in Jewish tradition [9].
Evangelical theology generally distinguishes between the ceremonial laws of the Old Testament, which are seen as fulfilled in Christ, and moral laws, which remain binding. Therefore, practices like wearing a kippah, which originated in Jewish ceremonial and cultural contexts, are not typically adopted by evangelicals as a matter of religious obligation or custom. While an evangelical individual might choose to wear a kippah at a Jewish funeral out of respect for the deceased and their family's traditions, it would be understood as a gesture of cultural sensitivity rather than a theological requirement or an expression of their own faith. The emphasis remains on the spiritual hope of resurrection and comfort in Christ, rather than adherence to specific external rituals [2].
Sources
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — ON CARE TO BE HAD FOR THE DEAD. (part 5): sepulture in contempt; and often whole armies, while dying for their earthly country, cared not where they should after lie, or to what beasts they should become, meat; and the poets had leave to say of this matter with applause "though all unurn'd he lie, His cov'ring is the overarching sky."3 How much less ought they to make a vaunt-ing about unburied bodies of Christians, to whom the flesh itself with all its members, re-fashioned, not only from the earth, but even from the other elements, yea, from the”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 27.5: a blind impulse, to murmur against God: for excessive grief always precipitates us into rebellion. Moreover, the mitigation of sorrow is chiefly to be sought for, in the hope of a future life, according to the doctrine of Paul. 2. And Joseph commanded his servants . Although formerly more labor was expended on funerals, and that even without superstition, than has been deemed right subsequently to the proof given of the resurrection exhibited by Christ: 218 218 Que depuis que Jesus Christ nous a baille claire demonstrance de la r”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 24:16: Forbear to cry,.... Groan or howl, or make any doleful noise: or, "be silent" (x): which the Talmudists (y) interpret of not greeting any person: make no mourning for the dead; use none of those rites and ceremonies commonly observed for deceased relations and friends, particularly and especially for a wife; who is one of the seven persons for whom mourning is to be made, according to the Jewish canons (z); and which the ties of nature, nearness of relation, and especially mutual and cordial affection, where that has taken place, require; and though a wife is not ”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 20.21: they shall rise to enjoy a blessed and immortal life in union with the soul. Various superstitions have arisen as to the interment of bodies. This has undoubtedly been occasioned by the craftiness of Satan, who usually corrupts and perverts everything that is good and useful, for he devised innumerable contrivances by which he might dazzle the eyes of men. We need not wonder that the Jews had a great variety of ceremonies connected with this subject, and they cannot be blamed on account of it, for Christ had not yet been revealed, and conseq”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 60: to have dwelt upon it. Even those who in ancient times offered prayers for the dead, saw that they were not supported by the command of God and legitimate example. Why then did they presume to do it? I hold that herein they suffered the common lot of man, and therefore maintain, that what they did is not to be imitated. Believers ought not to engage in any work without a firm conviction of its propriety, as Paul enjoins 581 ( Rom. 14:23 ); and this conviction is expressly requisite in prayer. It is to be presumed, however, that the”
- Leviticus (Lutheran) “Keil & Delitzsch on Leviticus 21:1: The priest was not to defile himself on account of a soul, i.e., a dead person (nephesh, as in Lev 19:28), among his countrymen, unless it were of his kindred, who stood near to him (i.e., in the closest relation to him), formed part of the same family with him (cf. Lev 21:3), such as his mother, father, son, daughter, brother, or a sister who was still living with him as a virgin and was not betrothed to a husband (cf. Eze 44:25). As every corpse not only defiled the persons who touched it, but also the tent or dwelling in which the person had died (Num 19:”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 94: enjoins spouses to render due benevolence to each other, it is clear that he is not referring to daily prayer, but prayers which require more than ordinary attention. 17. On the other hand, when pestilence begins to stalk abroad, or famine or war, or when any other disaster seems to impend over a province and people ( Esther 4:16 ), then also it is the duty of pastors to exhort the Church to fasting, that she may suppliantly deprecate the Lord’s anger. For when he makes danger appear, he declares that he is prepared and in a manner”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 27.9: right end in view, when he fixed the mourning to last through seven successive days, yet this excess was not free from blame. Nevertheless, it was not without reason that the Lord caused this funeral to be thus honorably celebrated: for it was of great consequence that a kind of sublime trophy should be raised, which might transmit to posterity the memory of Jacob’s faith. If he had been buried privately, and in a common manner, his fame would soon have been extinguished; but now, unless men willfully blind themselves, they have ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 60a.2: The Gemara raises a further difficulty: This works out well according to the opinion of the Rabbis, who say that the verse: “And he shall take off the linen garments, which he wore when he went into the sacred place, and shall leave them there” (Leviticus 16:23), teaches that the four white garments worn by the High Priest on Yom Kippur are not fit for further use, and they require interment.”