The following work is the second book of a larger whole by Tertullian, which deals with the subject of modesty in female dress. The idea presented is one that is indisputably Christian in nature, but the application of that idea in the mind of the earliest believers in Christ may seem very foreign to the modern reader. However, one must consider the nearness of the apostolic teaching to those presented here and wonder, did this teaching migrate more in the first 150 years, or the next nearly 2000 years? Upon reading the comments of others about it in the present day, some have found Tertullian's explanation hard to understand, others have called it ascetic, or outright legalism. I, for one, profoundly disagree with these assessments. When the apostle Paul says, "women should adorn themselves in respectable apparel, with modesty and self - control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness - - with good works" (1 Tim 2:9 - 10), what else is meant except that it is right for a woman to do exactly as stated? Are we living now in a day when obeying a commandment is considered legalism? Yet the logic of Tertullian is sharp and astute, simply providing the explanation of the doctrine, and its reasoning behind it. Rather than a case for legalism, Tertullian uses the issue as an apt means to show the motives and conditions of the heart. "A tree is known by its fruit" (Matt. 12:33), said the Master. Should not a modest woman dress modestly? Should a woman who is not vain not revel in vanity? And yet in many churches, the women of God dress no differently, with no less vanity or frivolity than those that do not know God. Some may want to show how "blessed" they are with their finery, still others want to show "excellence" in all they do so they come in their Sunday Best. Though I understand such logic, it still defies the repeated Scriptural command, as well as the unified view of the early church, the former of which ought to be our uncompromising guide in all manners of life. While simply dressing with conscience is no means of salvation on its own, it ought to adorn those whose hearts have been made tender through the conviction and sanctifying power of the Holy Spirit. What is being presented is not a 'work, ' but the fruit of a changed life. This topic, probably considered minor by many, is unique in its ability to expose the tension between faith and works that so many seem to struggle with. However, the Bible is clear, works on their own, or as a means to impress God, or earn His love, are entirely without value. However, works are the natural and inevitable product of a living and vibrant faith. The one produces the other. Likewise, dressing modestly gains nothing for one who is already separated from God - it does not bring them one inch closer - but for one who has been bought with a price, it ought to be their natural desire to be pleasing to their Master, not begrudgingly, but as an act of love and thankfulness. Walking with Christ is not a "fake it until you make it" endeavor. One does not want to be as the pharisees, who outwardly were as "whited sepulchers, but inside, full of dead men's bones" (Matt. 23:27). Looking the part outwardly is just another deception if it is not first found inwardly. In the same manner though, let what is found inside be manifest on the outside. May the Lord use this work of gravity and pointed insight in a day where its message is much needed.
The following work is the second book of a larger whole by Tertullian, which deals with the subject of modesty in female dress. The idea presented is one that is indisputably Christian in nature, but the application of that idea in the mind of the earliest believers in Christ may seem very foreign to the modern reader. However, one must consider the nearness of the apostolic teaching to those presented here and wonder, did this teaching migrate more in the first 150 years, or the next nearly 2000 years? Upon reading the comments of others about it in the present day, some have found Tertullian's explanation hard to understand, others have called it ascetic, or outright legalism. I, for one, profoundly disagree with these assessments. When the apostle Paul says, "women should adorn themselves in respectable apparel, with modesty and self - control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness - - with good works" (1 Tim 2:9 - 10), what else is meant except that it is right for a woman to do exactly as stated? Are we living now in a day when obeying a commandment is considered legalism? Yet the logic of Tertullian is sharp and astute, simply providing the explanation of the doctrine, and its reasoning behind it. Rather than a case for legalism, Tertullian uses the issue as an apt means to show the motives and conditions of the heart. "A tree is known by its fruit" (Matt. 12:33), said the Master. Should not a modest woman dress modestly? Should a woman who is not vain not revel in vanity? And yet in many churches, the women of God dress no differently, with no less vanity or frivolity than those that do not know God. Some may want to show how "blessed" they are with their finery, still others want to show "excellence" in all they do so they come in their Sunday Best. Though I understand such logic, it still defies the repeated Scriptural command, as well as the unified view of the early church, the former of which ought to be our uncompromising guide in all manners of life. While simply dressing with conscience is no means of salvation on its own, it ought to adorn those whose hearts have been made tender through the conviction and sanctifying power of the Holy Spirit. What is being presented is not a 'work, ' but the fruit of a changed life. This topic, probably considered minor by many, is unique in its ability to expose the tension between faith and works that so many seem to struggle with. However, the Bible is clear, works on their own, or as a means to impress God, or earn His love, are entirely without value. However, works are the natural and inevitable product of a living and vibrant faith. The one produces the other. Likewise, dressing modestly gains nothing for one who is already separated from God - it does not bring them one inch closer - but for one who has been bought with a price, it ought to be their natural desire to be pleasing to their Master, not begrudgingly, but as an act of love and thankfulness. Walking with Christ is not a "fake it until you make it" endeavor. One does not want to be as the pharisees, who outwardly were as "whited sepulchers, but inside, full of dead men's bones" (Matt. 23:27). Looking the part outwardly is just another deception if it is not first found inwardly. In the same manner though, let what is found inside be manifest on the outside. May the Lord use this work of gravity and pointed insight in a day where its message is much needed.
