|
Modesty
/ Dress |
"Similarly, (too,) women should adorn themselves with proper conduct, with modesty and self-control, not with braided hairstyles and gold ornaments, or pearls, or expensive clothes, but rather, as befits women who profess reverence for God, with good deeds."
(1 Tm. 2:9-10)
"The
dress of the body should not discredit the good of the soul."
(St. Cyprian of Carthage)
"Mainly
through sins of impurity, do the forces of darkness subjugate
souls." (Pope Pius XII, 1948)
"[M]odesty
regards not only outward but also inward actions." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"Purity
is a precious jewel, and the owner of a precious stone would never
dream of making a display of his riches in the presence of
thieves." (St. John Bosco)
"[T]here
is a sad forgetfulness of Christian modesty especially in the life
and the dress of women" (Pope Pius XI, "Miserentissimus
Redemptor", 1928)
"The
purpose of clothing is to keep warm in winter and to cover your
nakedness, not to serve your vanity." (St. Cyril of
Jerusalem, Doctor of the Church)
"The
most insidious of sophisms are usually repeated to justify
immodesty and seem to be the same everywhere." (Pope Pius
XII, "Moral Problems in Fashion Design", 1957)
"The
desire to please by outward charms, which we know naturally invite
lust, does not spring from a sound conscience. Why should you
rouse an evil passion?" [Tertullian ("an excellent early Christian writer" - although he would ultimately fall into heresy), 3rd century A.D.]
"It
might be said that society speaks through the clothing it wears.
Through its clothing it reveals its secret aspirations and uses
it, at least in part, to build or destroy its future." (Pope
Pius XII, "Moral Problems in Fashion Design", 1957)
"We
lament, too, the destruction of purity among women and young girls
as is evidenced by the increasing immodesty of their dress and
conversation and by their participation in shameful dances"
(Pope Pius XI, "Ubi Arcano Dei Consilio", 1922)
"Further
we must speak as we dress, or dress as we speak. Why do we profess
one thing and display another? The tongue talks of chastity, but
the whole body reveals incontinence." (St. Jerome, Doctor of
the Church)
"A
holy woman may be beautiful by the gift of nature, but she must
not give occasion to lust. If beauty be hers, so far from setting
it off she ought rather to obscure it." [Tertullian ("an excellent early Christian writer" - although he would ultimately fall into heresy), 3rd century A.D.]
"Whoever
uses outward things in such a way as to exceed the bounds observed
by the good people among whom he dwells, either signifies
something by so doing, or is guilty of sin, inasmuch as he uses
these things for sensual pleasure or ostentation." (St.
Augustine, Doctor of the Church)
"Although
outward attire does not come from nature, it belongs to natural
reason to moderate it; so that we are naturally inclined to be the
recipients of the virtue that moderates outward raiment."
(St. Thomas Aquinas, Doctor of the Church and "greatest
theologian in the history of the Church")
"Let parents keep their daughters away from public gymnastic games and contests; but if their daughters are compelled to attend such exhibitions, let them see that they are fully and modestly dressed. Let them never permit their daughters to appear in immodest dress."
[Decree of the Congregation of the Council (by the mandate of the
Pope Pius XI), 1930 A.D.]
"The
practice of decency and modesty in speech, action and dress is
very important for creating an atmosphere suitable for the growth
of chastity... Parents, as we have said, should be watchful so
that certain immoral fashions and attitudes do not violate the
integrity of the home, especially through misuse of the mass
media." (Pontifical Council for the Family, 1995)
"People
wish to be guided in style more than in any other activity. Not
that they lack a critical sense in matters of aesthetics or of
propriety, but, at times too docile and at other times too lazy to
make use of this faculty, they accept the first thing that is
offered to them and only later become aware of how mediocre or
unbecoming certain fashions are." (Pope Pius XII, "Moral
Problems in Fashion Design", 1957)
"The parish priest, and especially the preacher, when occasion arises, should, according to the words of the Apostle Paul (2 Tim. iv, 2), insist, argue, exhort and command that feminine garb be based on modesty and womanly ornament be a defense of virtue. Let them likewise admonish parents to cause their daughters to cease wearing indecorous dress."
[Decree of the Congregation of the Council (by the mandate of the
Pope Pius XI), 1930 A.D.]
"These
principles, with due regard to time and place, must, in accordance
with Christian prudence, be applied to all schools, particularly
in the most delicate and decisive period of formation, that,
namely, of adolescence; and in gymnastic exercises and deportment,
special care must be had of Christian modesty in young women and
girls, which is so gravely impaired by any kind of exhibition in
public." (Pope Pius XI, "Divini Illius Magistri",
1929 A.D.)
"This
outward apparel is an indication of man's estate; wherefore
excess, deficiency, and mean therein, are referable to the virtue
of truthfulness, which the Philosopher (Ethica Nicomachea ii,7)
assigns to deeds and words, which are indications of something
connected with man's estate." (St. Thomas Aquinas, Doctor of
the Church and "greatest theologian in the history of the
Church")
"Modesty
should pervade all that is exterior - our walk, our gestures, and
our movements. All outside appearances reveal the condition of our
mind; although our passions are hidden, they manifest themselves
exteriorly; one easily knows if a man is fickle, haughty,
mischievous, or if he is wise, patient, and reserved; the motion
of the body is a species of voice which bespeaks all that is
passing in the soul... Modesty is suitable for all ages and for
all classes of persons; for all times and places" (St.
Ambrose, Doctor of the Church)
"But
those women who have no husband nor wish to have one, or who are
in a state of life inconsistent with marriage, cannot without sin
desire to give lustful pleasure to those men who see them, because
this is to incite them to sin. And if indeed they adorn themselves
with this intention of provoking others to lust, they sin
mortally; whereas if they do so from frivolity, or from vanity for
the sake of ostentation, it is not always mortal, but sometimes
venial. And the same applies to men in this respect." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"As
regards the adornment of women, we must bear in mind...something
special, namely that a woman's apparel may incite men to lust,
according to Proverbs 7:10, 'Behold a woman meeteth him in
harlot's attire, prepared to deceive souls.' Nevertheless a woman
may use means to please her husband, lest through despising her he
fall into adultery. Hence it is written (1 Cor. 7:34) that
the woman 'that is married thinketh on the things of the world,
how she may please her husband.' Wherefore if a married woman
adorn herself in order to please her husband she can do this
without sin." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church") [Note:
This does not mean a woman may wear immodest clothing outside
the home, even if it pleases her husband.]
"For
modesty foresees threatening danger, forbids us to expose
ourselves to risks, demands the avoidance of those occasions which
the imprudent do not shun. It does not like impure or loose talk,
it shrinks from the slightest immodesty, it carefully avoids
suspect familiarity with persons of the other sex, since it brings
the soul to show due reverence to the body, as being a member of
Christ and the temple of the Holy Spirit. He who possesses the
treasure of Christian modesty abominates every sin of impurity and
instantly flees whenever he is tempted by its seductions."
(Pope Pius XII, "Sacra Virginitas", 1954)
"It is desirable that pious organizations of women be founded, which by their counsel, example and propaganda should combat the wearing of apparel unsuited to Christian modesty, and should promote purity of customs and modesty of dress... In the pious associations of women those who dress immodestly should not be admitted to membership; but if, perchance, they are received, and after having been admitted, fall again into their error, they should be dismissed forthwith."
[Decree of the Congregation of the Council (by the mandate of the
Pope Pius XI), 1930 A.D.]
"Parents, conscious of their grave obligations toward the education, especially religious and moral, to their offspring, should see to it that their daughters are solidly instructed, from earliest childhood, in Christian doctrine; and they themselves should assiduously inculcate in their souls, by word and example, love for the virtues of modesty and chastity; and since their family should follow the example of the Holy Family, they must rule in such a manner that all its members, reared within the walls of the home, should find reason and incentive to love and preserve modesty."
[Decree of the Congregation of the Council (by the mandate of the
Pope Pius XI), 1930 A.D.]
"Honesty
(honesty must be taken here in its broad sense as synonymous with
moral goodness, from the point of view of decorum) pertains to
virtue. Now a certain honesty is observed in the outward apparel;
for Ambrose says (De Officiis ministorum i,19): 'The body should
be bedecked naturally and without affectation, with simplicity,
with negligence rather than nicety, not with costly and dazzling
apparel, but with ordinary clothes, so that nothing be lacking to
honesty and necessity, yet nothing be added to increase its
beauty.' Therefore there can be virtue and vice in the outward
attire." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"The good of our soul is more important than the good of our body; and we have to prefer the spiritual welfare of our neighbor to our bodily comforts.. If a certain kind of dress constitutes a grave and proximate occasion of sin, and endangers the salvation of your soul and others, it is your duty to give it up... O Christian mothers, if you knew what a future of anxieties and perils, of ill-guarded shame you prepare for your sons and daughters, imprudently getting them accustomed to live scantily dressed and making them lose the sense of modesty, you would be ashamed of yourselves and you would dread the harm you are making for yourselves, the harm which you are causing these children, whom Heaven has entrusted to you to be brought up as Christians."
(Pope Pius XII)
"[O]utward
apparel should be consistent with the estate of the person,
according to the general [good] custom. Hence it is in itself sinful for
a woman to wear man's clothes, or vice versa; especially since
this may be a cause of sensuous pleasure; and it is expressly
forbidden in the Law [Deuteronomy 22: 'A woman shall not be
clothed with man's apparel, neither shall a man use woman's
apparel.']... Nevertheless
this may be done sometimes without sin on account of some
necessity, either in order to hide oneself from enemies, or
through lack of other clothes, or for some similar motive."
(St. Thomas Aquinas, Doctor of the Church and "greatest
theologian in the history of the Church")
"You carry your snare everywhere and spread your net in all places. You allege that you never invited others to sin. You did not, indeed, by your words, but you have done so by your dress and your deportment, and much more effectively than you could by your voice. When you have made another sin in his heart, how can you be innocent? Tell me whom does this world condemn? Whom do judges in court punish? Those who drink poison or those who prepare it and administer the fatal potion? You have prepared the abominable cup, you have given the death-dealing drink and you are more criminal than those who poison the body; you murder not the body but the soul. And it is not to enemies you do this, nor are you urged on by any imaginary necessity, nor provoked by injury, but out of foolish vanity and pride."
(St. John Chrysostom, Doctor of the Church)
"[St.]
Augustine says (Ep. 245 ad Possid.): 'I do not wish you to be
hasty in forbidding the wearing of gold or costly attire except in
the case of those who being neither married nor wishful to marry,
should think how they may please God: whereas the others think on
the things of the world, either husbands how they may please their
wives, or wives how they may please their husbands, except that it
is unbecoming for women though married to uncover their hair,
since the Apostle commands them to cover the head.' Yet in this
case some might be excused from sin, when they do this not through
vanity but on account of some contrary custom: although such a
custom is not to be commended." (St. Thomas Aquinas, Doctor
of the Church and "greatest theologian in the history of the
Church")
"More
basically, the immorality of some styles depends in great part on
excesses either of immodesty or luxury. An excess of immodesty in
fashion involves, in practice, the cut of the garment. The garment
must not be evaluated according to the estimation of a decadent or
already corrupt society, but according to the aspirations of a
society which prizes the dignity and seriousness of its public
attire. It is often said almost with passive resignation that
fashions reflect the customs of a people. But it would be more
exact and much more useful to say that they express the decision
and moral direction that a nation intends to take: either to be
shipwrecked in licentiousness or maintain itself at the level to
which it has been raised by religion and civilization." (Pope
Pius XII, "Moral Problems in Fashion Design", 1957)
"But
the Christian, whether he be creator or client, should be careful
not to underestimate the dangers and spiritual ruin spread by
immodest fashions, especially those worn in public, because of
that continuity that must exist between what one preaches and what
one practices, even in the sense of externals. He will remember
the high purity which the Redeemer demands of His disciples even
in glances and thoughts. And he will remember the severity which
God shows to those who give scandal. We might call to mind on this
subject the strong words of the prophet Isaias, in which was
foretold the infamy that was to befall the holy city of Sion
because of the immodesty of its daughters (cf. Isaias 3, 16-21).
And one could recall those other words with which the greatest of
all Italian poets expressed in vehement terms his feeling of
indignation for the immodesty creeping into his city (cf. Dante,
Purgatorio, 23, 94-108)." (Pope Pius XII, "Moral
Problems in Fashion Design", 1957)
"From
this point of view one cannot sufficiently deplore the blindness
of so many women of every age and condition; made foolish by
desire to please, they do not see to what a degree the indecency
of their clothing shocks every honest man, and offends God. Most
of them would formerly have blushed for those toilettes as for a
grave fault against Christian modesty; now it does not suffice for
them to exhibit them on the public thoroughfares; they do not fear
to cross the threshold of the churches, to assist at the Holy Sacrifice of the Mass, and even to bear the seducing food of
shameful passions to the Eucharistic Table where one receives the
heavenly Author of purity. And We speak not of those exotic and
barbarous dances recently imported into fashionable circles, one
more shocking than the other; one cannot imagine anything more
suitable for banishing all the remains of modesty." (Pope
Benedict XV, "Sacra Propediem", 1921 A.D.)
"It
is abundantly clear that readers of Augustine will not be caught
in the toils of that pernicious error, which was widespread during
the eighteenth century, namely, that the inborn impulses of the
will should neither be feared nor curbed, since all of them are
right and sound. From its false principle sprang those educational
methods, which We condemned not long ago in Our Encyclical on
"The Christian Education of Youth." Their effect is to
allow a free mingling of the sexes and to employ no precaution in
controlling the growing passions of boyhood and youth. From this
false principle too comes that license in writing and reading, in
presenting or frequenting plays, that do not merely threaten
innocence and purity with dangerous occasions, but actually plot
their ruin and destruction. From this source again are derived
those immodest fashions of dress, which Christian women can never
be at too great pains to abolish." (Pope Pius XI, "Ad
Salutem", 1930 A.D.)
"[A]
gloss of Cyprian says: 'Those who are clothed in silk and purple
cannot sincerely put on Christ: those who are bedecked with gold
and pearls and trinkets have forfeited the adornments of mind and
body.' ... As a gloss says on this passage, 'The wives of those
who were in distress despised their husbands, and decked
themselves that they might please other men': and the Apostle
forbids this. Cyprian is speaking in the same sense; yet he does
not forbid married women to adorn themselves in order to please
their husbands, lest the latter be afforded an occasion of sin
with other women. Hence the Apostle says (1 Timothy 2:9):
'Women... in ornate [Douay: decent] apparel, adorning themselves
with modesty and sobriety, not with plaited hair, or gold, or
pearls, or costly attire': whence we are given to understand that
women are not forbidden to adorn themselves soberly and moderately
but to do so excessively, shamelessly, and immodestly." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"[I]t
cannot be denied that along with seemly styles there are also
immodest fashions that create confusion in well-ordered minds and
can even be an incentive to evil. It is always difficult to
indicate with universal norms the border-line between seemliness
and shamelessness because the moral evaluation of attire depends
on many factors. However, the so-called relativity of fashions
with respect to times, places, persons, and education is not a
valid reason to renounce a priori a moral judgment on this or that
fashion which, for the time being, violates the limits of normal
decency. The sense of decency, almost without being consulted on
the matter, gives immediate warning as to where immodesty and
seduction, idolatry of matter and luxury, or only frivolity, are
concealed. And if the artificers of shameless fashions are skilled
in the trafficking of perversion, mixing it into an ensemble of
aesthetic elements that are good in themselves, human sensuality
is unfortunately even more skillful in discovering it and is ready
to fall under its spell. Here as elsewhere, greater sensitivity to
this warning against the snares of evil, far from being grounds
for criticizing those who possess it, as though it were a sign of
interior depravity, is actually a mark of an upright soul and of
watchfulness over the passions. Yet, no matter how broad and
changeable the relative morals of styles may be, there is always
an absolute norm to be kept after having heard the admonition of
conscience warning against approaching danger: style must never be
a proximate occasion of sin." (Pope Pius XII, "Moral
Problems in Fashion Design", 1957)
"In
the case of an art directed to the production of goods which men
cannot use without sin, it follows that the workmen sin in making
such things, as directly affording others an occasion of sin; for
instance, if a man were to make idols or anything pertaining to
idolatrous worship. But in the case of an art the products of
which may be employed by man either for a good or for an evil use,
such as swords, arrows, and the like, the practice of such an art
is not sinful. These alone should be called arts; wherefore
Chrysostom says (Hom. 49 super Matthaeum): 'The name of art should
be applied to those only which contribute towards and produce
necessaries and mainstays of life.' In the case of an art that
produces things which for the most part some people put to an evil
use, although such arts are not unlawful in themselves,
nevertheless, according to the teaching of Plato, they should be
extirpated from the State by the governing authority. Accordingly,
since women may lawfully adorn themselves, whether to maintain the
fitness of their estate, or even by adding something thereto, in
order to please their husbands, it follows that those who make
such means of adornment do not sin in the practice of their art,
except perhaps by inventing means that are superfluous and
fantastic. Hence Chrysostom says (Super Matthaeum) that 'even the
shoemakers' and clothiers' arts stand in need of restraint, for
they have lent their art to lust, by abusing its needs, and
debasing art by art.'" (St. Thomas Aquinas, Doctor of the
Church and "greatest theologian in the history of the
Church")
"In
order to confront a danger which, by spreading, becomes ever more
grave, this Sacred Congregation, by order of the Holy Father,
calls upon the Ordinaries of Italy so that they may communicate to
the superiors of the houses of female religious in their
respective dioceses the following injunctions of this Sacred
Congregation, confirmed by His Holiness in audience this day: (a)
In all schools, academies, recreation centers, Sunday schools, and
laboratories directed by female religious, not to be admitted from
now on are those girls who do not observe in their attire the
rules of modesty and Christian decency. (b) To this end, the
superiors themselves will be obliged to exercise a close
supervision and exclude peremptorily from the schools and projects
of their institutions those pupils who do not conform to these
prescriptions. (c) They must not be influenced in this by any human
respect, either for material considerations or by reason of the
social prestige and of the families of their pupils, even though
the student body should diminish in number. (d) Furthermore, the
Sisters, in fulfillment of their educational pursuits, must
endeavor to inculcate sweetly and strongly in their pupils the
love and relish for holy modesty, the sign and guardian of purity
and delicate adornment of womankind. Your Reverence will be
vigilant that these injunctions be exactly observed..."
[Letter of the Sacred Congregation for Religious (Under Pope Pius
XI), 1928 A.D. (Tr./Rubba)]
"By
virtue of the supreme apostolate which he wields over the
Universal Church by Divine Will, our Most Holy Father Pope Pius XI
has never ceased to inculcate, both verbally and by his writings,
the words of St. Paul (1 Tim. xi, 9-10), namely, 'Women...adorning
themselves with modesty and sobriety...and professing godliness
with good works.' And on many occasions the same Supreme Pontiff
has reproved and sharply condemned the immodesty in dress which
today is everywhere in vogue, even among women and girls who are
Catholics; fashion which not only offends the dignity of women and
against her adornment, but conduces to the temporal ruin of the
women and girls, and, what is still worse, to their eternal ruin,
miserably dragging down others in their fall. It is not
surprising, therefore, that all Bishops and other Ordinaries, as
is the duty of ministers of Christ, should in their own dioceses
have unanimously opposed this licentious and shameless fashion,
often bearing with fortitude the derision and mockery leveled
against them for this cause. Therefore this Sacred Council, which
watches over the discipline of clergy and people, while cordially
commending the action of the Venerable Bishops, earnestly exhorts
them to continue in the purpose and undertaking they have so well
begun, and to pursue them with even greater vigor, until this
contagious disease be entirely uprooted from decent society."
(Letter of the Congregation of the Council, 1930 A.D.)
"Cyprian
says (De Habitu Virginum): 'I hold that not only virgins and
widows, but also wives and all women without exception, should be
admonished that nowise should they deface God's work and fabric,
the clay that He has fashioned, with the aid of yellow pigments,
black powders or rouge, or by applying any dye that alters the
natural features... 'They lay hands on God, when they strive to
reform what He has formed. This is an assault on the Divine
handiwork, a distortion of the truth. Thou shalt not be able to
see God, having no longer the eyes that God made, but those the
devil has unmade; with him shalt thou burn on whose account thou
art bedecked.' ... Cyprian is speaking of women painting
themselves: this is a kind of falsification, which cannot be
devoid of sin. Wherefore Augustine says (Ep. 245 ad Possid.): 'To
dye oneself with paints in order to have a rosier or a paler
complexion is a lying counterfeit. I doubt whether even their
husbands are willing to be deceived by it, by whom alone' (i.e.
the husbands) 'are they to be permitted, but not ordered, to adorn
themselves.' However, such painting does not always involve a
mortal sin, but only when it is done for the sake of sensuous
pleasure or in contempt of God, and it is to like cases that
Cyprian refers. It must, however, be observed that it is one thing
to counterfeit a beauty one has not, and another to hide a
disfigurement arising from some cause such as sickness or the
like. For this is lawful, since according to the Apostle (1
Corinthians 12:23), 'such as we think to be the less honorable
members of the body, about these we put more abundant
honor.'" (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"It
is not in the outward things themselves which man uses, that there
is vice, but on the part of man who uses them immoderately. This
lack of moderation occurs in two ways. First, in comparison with
the [good] customs of those among whom one lives; wherefore Augustine
says (Confessiones iii,8): 'Those offenses which are contrary to
the customs of men, are to be avoided according to the customs
generally prevailing, so that a thing agreed upon and confirmed by
custom or law of any city or nation may not be violated at the
lawless pleasure of any, whether citizen or foreigner. For any
part, which harmonizeth not with its whole, is offensive.'
Secondly, the lack of moderation in the use of these things may
arise from the inordinate attachment of the user, the result being
that a man sometimes takes too much pleasure in using them, either
in accordance with the custom of those among whom he dwells or
contrary to such custom. Hence Augustine says (De Doctrina
Christiana iii,12): 'We must avoid excessive pleasure in the use
of things, for it leads not only wickedly to abuse the customs of
those among whom we dwell, but frequently to exceed their bounds,
so that, whereas it lay hidden, while under the restraint of
established morality, it displays its deformity in a most lawless
outbreak.' In point of excess, this inordinate attachment occurs
in three ways. First when a man seeks glory from excessive
attention to dress; in so far as dress and such like things are a
kind of ornament. Hence Gregory says (Hom. 40 in Evangelia):
'There are some who think that attention to finery and costly
dress is no sin. Surely, if this were no fault, the word of God
would not say so expressly that the rich man who was tortured in
hell had been clothed in purple and fine linen. No one, forsooth,
seeks costly apparel' (such, namely, as exceeds his estate) 'save
for vainglory.' Secondly, when a man seeks sensuous pleasure from
excessive attention to dress, in so far as dress is directed to
the body's comfort. Thirdly, when a man is too solicitous (Q55,A6)
in his attention to outward apparel. Accordingly Andronicus (De
Affectibus) reckons three virtues in connection with outward
attire; namely humility, which excludes the seeking of glory,
wherefore he says that humility is 'the habit of avoiding
excessive expenditure and parade'; contentment (Q143,OBJ 4), which
excludes the seeking of sensuous pleasure, wherefore he says that
'contentedness is the habit that makes a man satisfied with what
is suitable, and enables him to determine what is becoming in his
manner of life' (according to the saying of the Apostle, 1 Timothy
6:8): 'Having food and wherewith to be covered, with these let us
be content'; and simplicity, which excludes excessive solicitude
about such things, wherefore he says that 'simplicity is a habit
that makes a man contented with what he has.' In the point of
deficiency there may be inordinate attachment in two ways. First,
through a man's neglect to give the requisite study or trouble to
the use of outward apparel. Wherefore the Philosopher says (Ethica
Nicomachea vii,7) that 'it is a mark of effeminacy to let one's
cloak trail on the ground to avoid the trouble of lifting it up.'
Secondly, by seeking glory from the very lack of attention to
outward attire. Hence Augustine says (De Sermone Domini in Monte
ii,12) that 'not only the glare and pomp of outward things, but
even dirt and the weeds of mourning may be a subject of
ostentation, all the more dangerous as being a decoy under the
guise of God's service'; and the Philosopher says (Ethica
Nicomachea iv,7) that 'both excess and inordinate defect are a
subject of ostentation.'" (St. Thomas Aquinas, Doctor of the
Church and "greatest theologian in the history of the
Church")
Also
See: Thoughts
on Modesty / Immodest Dress | Vatican
Dress Standards | Padre
Pio's Dress Requirements for Women | Proper
Dress for Church / Women | Against
Women Wearing Men's Clothing | Fatima
& Offensive Fashions | Prophecy
of St. Nilus | Modesty / Proper
Dress (Misc.) | Chastity
| Virginity
| Virtue
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