Clothing

Church Fathers:

A virgin meets me, adorned as if she were proceeding from the bridal chamber, clothed entirely in white, and with white sandals, and veiled up to her forehead, and her head was covered by a hood. Hermas (c. 150, W), 2.18

By no means are women to be allowed to uncover and exhibit any part of their bodies, lest both fall—the men by being incited to look, and the women by attracting to themselves the eyes of the men. Clement of Alexandria (c. 195, E), 2.246

Neither are we to provide for ourselves costly clothing. Clement of Alexandria (c. 195, E), 2.263

I say, then, that man requires clothes for nothing else than the covering of the body, for defense against excess of cold and intensity of heat, lest the inclemency of the air injure us. And if this is the object of clothing, see that one kind be not assigned to men and another to women. For it is common to both to be covered, as it is to eat and drink. “And if some accommodation is to be made, women may be permitted to use softer clothes, provided they avoid fabrics that are foolishly thin and of curious texture in weaving. They should also bid farewell to embroidery of gold and Indian silks. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.264

For these superfluous and diaphanous materials are the proof of a weak mind, covering as they do the shame of the body with a slender veil. For luxurious clothing, which cannot conceal the shape of the body, is no more a covering. For such clothing, falling close to the body, takes its form more easily, and adhering as it were to the flesh, receives its shape, and marks out the woman’s figure, so that the whole make of the body is visible to spectators, though not seeing the body itself. Dyeing of clothes is also to be rejected. . . . But for those persons who are white and unstained within, it is most suitable to use white and simple garments. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.265

Neither is it seemly for the clothes to be above the knee. Clement of Alexandria (c. 195, E), 2.266

Buying, as they do, a single dress at the price of ten thousand talents, they prove themselves to be of less use and less value than cloth. Clement of Alexandria (c. 195, E), 2.267

Women should for the most part wear shoes. For it is not suitable for the foot to be shown naked. Besides, woman is a tender thing, easily hurt. But for a man, bare feet are quite in keeping, except when he is on military service. Clement of Alexandria (c. 195, E), 2.267

Those who glory in their looks—not in their hearts—dress to please others. Clement of Alexandria (c. 195, E), 2.273

The wearing of gold and the use of softer clothing is not to be entirely prohibited. Nevertheless, irrational cravings must be curbed. . . . The Instructor permits us, then, to use simple clothing, that of a white color, as we said before. . . . As in the case of the soldier, the sailor, and the ruler, so also the proper dress of the temperate man is what is plain, becoming, and clean. Clement of Alexandria (c. 195, E), 2.284

Let a woman wear a plain and becoming dress, but softer than what is suitable for a man. Yet, it should not be immodest or entirely steeped in luxury. And let the garments be suited to age, person, figure, nature, and pursuits. Clement of Alexandria (c. 195, E), 2.285

It is never suitable for women whose lives are framed according to God to appear in public clothed in things bought from the market. Rather, they should be clothed in their own homemade work. For a most beautiful thing is a thrifty wife, who clothes both herself and her husband. Clement of Alexandria (c. 195, E), 2.287

Woman and man are to go to church decently attired, with natural step, embracing silence. . . . Let the woman observe this, further: Let her be entirely covered, unless she happens to be at home. For that style of dress is serious and protects from being gazed at. And she will never fall, who puts before her eyes modesty and her veil. Nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled. Clement of Alexandria (c. 195, E), 2.290

What reason is there in the Law’s prohibition against a man wearing woman’s clothing? Is it not that it would have us to be masculine and not to be effeminate in either person or actions? Clement of Alexandria (c. 195, E), 2.365

But if any necessity arises, commanding the presence of married women, let them be well clothed–without by raiment, within by modesty. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.252

Let the woman observe this, further. Let her be entirely covered, unless she happen to be at home. For that style of dress is grave, and protects from being gazed at. And she will never fall, who puts before her eyes modesty, and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.290

In short, I find no dress cursed by God, except a woman’s dress on a man: for “cursed,” said He, “is every man who clothes himself in woman’s attire.” Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 71

Then, too, as in His law it is declared that the man is cursed who attires himself in female garments, what must be His judgment of the pantomime, who is even brought up to play the woman! Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.89

Nay, there is more than this: for even Christ, we shall find, has ordinary raiment; Paul, too, has his cloak. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 97-98

First, then, blessed sisters, take heed that you do not admit to your use flashy and sluttish garbs and clothing. Tertullian (c. 198, W), 4.22

But it is argued by some, “Let not the Name be blasphemed in us, if we make any derogatory change from our old style and dress.” Let us, then, not abolish our old vices! Let us maintain the same character! . . . And then the nations will not blaspheme! Tertullian (c. 198, W), 4.24

Touching modesty of dress and ornamentation, indeed, the prescription of Peter likewise is plain, checking as he does with the same mouth, because with the same Spirit, as Paul, the glory of garments, and the pride of gold, and the meretricious elaboration of the hair. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 687

The dress of a modest woman should be modest. A believer should not be conscious of adultery even in the mixture of colors. Novatian (c. 235, W), 5.591, formerly attributed to Cyprian

You call yourself wealthy and rich; but Paul meets your riches, and with his own voice prescribes for the moderating of your dress and ornament within a just limit. “Let women,” said he, “adorn themselves with shamefacedness and sobriety, not with broidered hair, nor gold, nor pearls, nor costly array, but as becomes women professing chastity, with a good conversation.” Also Peter consents to these same precepts, and says, “Let there be in the woman not the outward adorning of array, or gold, or apparel, but the adorning of the heart.” …and draw the sighs of young men after you, nourish the lust of concupiscence, and inflame the fuel of sighs, so that, although you yourself perish not, yet you cause others to perish, and offer yourself, as it were, a sword or poison to the spectators; you cannot be excused on the pretense that you are chaste and modest in mind. Your shameful dress and immodest ornament accuse you; nor can you be counted now among Christ’s maidens and virgins, since you live in such a manner as to make yourselves objects of desire. Cyprian (A.D. 250) Ante-Nicene Fathers vol.5 pg.432

But self-control and modesty do not consist only in purity of the flesh, but also in seemliness and in modesty of dress and adornment. Cyprian (c. 250, W), 5.431; extended discussion: 5.430–5.436

II. Dyeing of clothing

As we said before, the Instructor permits us to use simple clothing, and those of a white color. . . . White colors are befitting to seriousness. Clement of Alexandria (c. 195, E), 2.284

What legitimate honor can garments derive from adulteration with illegitimate colors? That which He Himself has not produced is not pleasing to God—unless He was unable to order sheep to be born with purple and skyblue fleeces! If He was able, then plainly He was unwilling. What God did not will, of course should not be fashioned. Tertullian (c. 198, W), 4.17

God neither made the sheep scarlet nor purple, nor taught the extracts of herbs and shellfish to dye and color wool. Cyprian (c. 250, W), 5.434