Reading Tertullian’s on the Apparel of Women in the 21st Century

Truth and opinion is sometimes blurred when engaging historical text. It is difficult to know with absolute certainty that there is a true or right interpretation of a given text. The engagement of theology requires that there is a diversity of opinion when engaging text. This allows for multiple theological interpretations to develop that reveals the diversity of human experience. It is important when engaging different opinions to also engage diverse backgrounds and experiences that inform such opinions. Practicing this creates a sensitivity and openness to divergent interpretations. Ultimately, allowing for the individual to remain open to the possible truth in diverse ideas. It is through this lens where I will analyze Tertullian of Carthage’s On the Apparel of Women and offer suggestions as to how Christian readers in the 21st century may reinterpret, restate, and rethink this text for a new medium and a new time.

It is likely for some Christians, that Turtullian’s On the Apparel of Women possesses a sanctity that modern readers feel they should not seek to question ancient text. Though texts by authors like Tertullian should be recognized for their cultural and religious importance, Christian readers should question if such writings are responsible in the 21st century. Turtullian states “women have not the same causes for appearing in public”. He also argues that women who dress luxuriously are immodest and thus, “not lawful”. This thinking takes away a woman’s individual autonomy and makes her an object. It also perpetuates dangerous precedents for sexist action toward women based off of ancient Christian texts and further fosters unequal power dynamic in Christian communities. Christian’s have a responsibility to break the cyclical and habitual relationships that are justified by historical Christian texts, which creates a hardened heart that is normalized by justifying discrimination through ancient Christian text.

To work toward this, Christians need to recognize the numerous miscellaneous phenomena that each individual person experiences in life, which culminate in the development of a unique identity, belief system, and faith structure. It is crucial for Christians to seek to understand the context behind such backgrounds and experiences, not only in our time, but also from the past. This makes it possible to see the tension that exists between past and present conceptions of what it means to be a Christian. Engaging tension head on allows for Christians to effectively represent those in need and become a voice for those who do not otherwise have one. Tension allows for one to broaden the depth and scope of their understanding of what it means to live through Jesus Christ. Ultimately, leading toward a benevolent self-awareness that pushes back against normalizing discrimination through ancient Christian test like that of Turtullian’s writings.

Self-awareness necessitates taking the individual responsibility too see the human author behind the text. For all of Turtullian’s sexist writings, he is one person articulating his conception of what it means to be a Christian. It is likely that previous Christian works; biblical texts, and biblical traditions inform Turtullian’s conception of what it means to be a Christian, just as our own experiences inform our own understanding of Christianity. Individual responsibility places the expectation on each Christian to be held responsible for their own discriminatory actions and any appeal to authority by means of writers like Turtullian is nothing but an argumentative fallacy. This is not to say that 21st century Christians should forget the bad in Turtullian’s On the Discourse of Women. Responsibility calls for the creation of a healthier relationship between the individual, community, and Christ.

To create a healthier relationship, one must rethink, reinterpret, and restate a given context in order for the past to remain relevant for the present. One option is for the individual Christian to look for the shared religious values in Turtullian’s writings that are still in practice today. For example, Turtullian’s understanding of Christian modesty states “it is not enough to be modest, but to seem so too”. This study links past and present understandings of modesty together and allows for one to trace the successive understandings of modesty up until the present. The ability to see how context informs creed is then brought to the light.

Next, the individual may begin the work of rethinking Turtullian’s understanding of modesty into one that is not discriminatory and counteracts normalizing discrimination through Turtullian’s writings. Turtullian uses his interpretation of modesty to justify the incarceration of a woman’s identity and autonomy. For Turtullian, the outward expression of finer garments or jewelry makes him question the internal fortitude of a woman. In his words, “I know not whether the leg that has rejoiced in the anklet will suffer itself to be squeezed into the shackle”. Turtullian’s understanding of modesty is one that appears to be intrusive into the sovereignty of another’s life. Christian modesty through Tertullian’s lens has the possibility to overwhelm and submit life. Tertullian’s interpretation is still one that exists in Christian society today. However, the 21st century, unlike Tertullian’s time and at least in the United States, is far more progressive and recognizes, at least to some extent, that behavior that harms life is unjust. Current societal context is less accepting of Christian values that seek to harm. Thus, an individual, who seeks to carry out such harm, in present western context, would likely have an internal fortitude that is dubious at best.

Tertullian’s work On The Apparel of Women shows how truth is synonymous with human interpretation. One issue has numerous truths. Responsibility asks Christian communities to pursue a truth that supports the growth of equity. Thus, there is never an end to the work of sympathy and the necessary expansion of the moral imagination.