"Without wrath and disputing:" that is, in the spirit of Christian peace and trust. Ill-will and misgiving respecting one another are incompatible with united prayer to our common Father. The atmosphere of controversy is not congenial to devotion. Christ Himself has told us to be reconciled to our brother before presuming to offer our gift on the altar. In a similar spirit St. Paul directs that those who are to conduct public service in the sanctuary must do so without angry feelings or mutual distrust. In the Pastoral Epistles warnings against quarrelsome conduct are frequent; and the experience of every one of us tells us how necessary they are. The bishop is charged to be "no brawler, no striker; but gentle, not contentious." The deacons must not be "double-tongued." Women must not be "slanderers." Young widows have to be on their guard against being "tattlers and busybodies." Timothy is charged to "follow after ... love, patience, meekness," and is reminded that "the Lord's servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves." Titus again is told that a bishop must be "not self-willed, not soon angry," "no brawler, no striker," that the aged women must not be "slanderers," that all men are to be put in mind "to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men."[43] There is no need to assume that that age, or that those Churches, had any special need of warnings of this kind. All ages and all Churches need them. To keep one's tongue and one's temper in due order is to all of us one of the most constant and necessary duties of the Christian life; and the neglect cannot fail to be disastrous to the reality and efficacy of our devotions. Those who have ill-will and strife in their hearts cannot unite to much purpose in common thanksgiving and prayer.
And just as the men have to take care that their attitude of body and mind is such as befits the dignity of public worship, in like manner the women also have to take care that their presence in the congregation does not appear incongruous. They must come in seemly attire and with seemly behaviour. Everything which might divert attention from the service to themselves must be avoided. Modesty and simplicity must at all times be the characteristics of a Christian woman's dress and bearing; but at no time is this more necessary than in the public services of the Church. Excessive adornment, out of place at all times, is grievously offensive there. It gives a flat contradiction to the profession of humility which is involved in taking part in common worship, and to that natural sobriety which is a woman's fairest ornament and best protection. Both reverence and self-reverence are injured by it. Moreover, it may easily be a cause of offence to others, by provoking jealousy or admiration of the creature, where all ought to be absorbed in the worship of the Creator.
Here again St. Paul is putting his finger upon dangers and evils which are not peculiar to any age or any Church. He had spoken of the same thing years before, to the women of Corinth, and St. Peter utters similar warnings to Christian women throughout all time.[44] Clement of Alexandria abounds in protests against the extravagance in dress so common in his own day. In one place he says; "Apelles the painter seeing one of his pupils painting a figure thickly with gold colour to represent Helen, said to him; 'My lad, you were unable to paint her beautiful, and so you have made her rich.' Such Helens are the ladies of the present day; not really beautiful, but richly got up. To these the Spirit prophesies by Zephaniah: And their gold shall not be able to deliver them in the day of the Lord's anger."[45] Tertullian is not less emphatic. He says that most Christian women dress like heathen, as if modesty required nothing more than stopping short of actual impurity. "What is the use," he asks, "of showing a decent and Christian simplicity in your face, while you load the rest of your body with the dangling absurdities of pomps and vanities?"[46] Chrysostom also, in commenting on this very passage, asks the congregation at Antioch: "And what then is _modest apparel_? Such as covers them completely and decently, and not with superfluous ornaments; for the one is decent and the other is not. What? Do you approach God to pray with broidered hair and ornaments of gold? Are you come to a ball? to a marriage-feast? to a carnival? There such costly things might have been seasonable: here not one of them is wanted. You are come to pray, to ask pardon for your sins, to plead for your offences, beseeching the Lord, and hoping to render Him propitious to you. Away with such hypocrisy! God is not mocked. This is the attire of actors and dancers, who live upon the stage. Nothing of this kind becomes a modest woman, who should be adorned with shamefastness and sobriety.... And if St. Paul" (he continues) "would remove those things which are merely the marks of wealth, as gold, pearls, and costly array; how much more those things which imply studied adornment, as painting, colouring the eyes, a mincing walk, an affected voice, a languishing look? For he glances at all these things in speaking of modest apparel and shamefastness."