1Cor 11:16

“Why do we partly acknowledge the definition of the apostle, as absolute with regard to "every man," without entering upon disquisitions as to why he has not withal named the boy; but partly prevaricate, though it is equally absolute with regard to "every woman? ""If any," he says, "is contentious, we have not such a custom, nor (has) the Church of God." He shows that there had been some contention about this point; for the extinction whereof he uses the whole compendiousness (of language): not naming the virgin, on the one hand, in order to show that there is to be no doubt about her veiling; and, on the other hand, naming "every woman," whereas he would have named the virgin (had the question been confined to her).”

“For what is there either in peace so suitable, or in a war of persecution so necessary, as to maintain the due severity of the divine rigour? Which he who resists, will of necessity wander in the unsteady course of affairs, and will be tossed hither and thither by the various and uncertain storms of things; and the helm of counsel being, as it were, wrenched from his hands he will drive the ship of the Church's safety among the rocks; so that it would appear that the Church's safety can be no otherwise secured, than by repelling any who set themselves against it as adverse waves, and by maintaining the ever-guarded rule of discipline itself as if it were the rudder of safety in the tempest. Nor is it now but lately that this counsel has been considered by us, nor have these sudden appliances against the wicked but recently occurred to us; but this is read of among us as the ancient severity, the ancient faith, the ancient discipline, since the apostle would not have published such praise concerning us, when he said "that your faith is spoken of throughout the whole world" unless already from thence that vigour had borrowed the roots of faith from those times; from which praise and glory it is a very great crime to have become degenerate. For it is less disgrace never to have attained to the heraldry of praise, than to have fallen from the height of praise; it is a smaller crime not to have been honoured with a good testimony, than to have lost the honour of good testimonies; it is less discredit to have lain without the announcement of virtues, ignoble without praise, than, disinherited of the faith, to have lost our proper praises. For those things which are proclaimed to the glory of any one, unless they are maintained by anxious and careful pains, swell up into the odium of the greatest crime.”

“Hence it is in vain that some who are overcome by reason oppose to us custom, as if custom were greater than truth; or as if that were not to be sought after in spiritual matters which has been revealed as the better by the Holy Spirit. For one who errs by simplicity may be pardoned, as the blessed Apostle Paul says of himself, "I who at first was a blasphemer, and a persecutor, and injurious; yet obtained mercy, because I did it ignorantly." But after inspiration and revelation made to him, he who intelligently and knowingly perseveres in that course in which he had erred, sins without pardon for his ignorance. For he resists with a certain presumption and obstinacy, when he is overcome by reason. Nor let any one say, "We follow that which we have received from the apostles," when the apostles only delivered one Church, and one baptism, which is not ordained except in the same Church. And we cannot find that any one, when he had been baptized by heretics, was received by the apostles in the same baptism, and communicated in such a way as that the apostles should appear to have approved the baptism of heretics.”

“These things, dearest brother, I have briefly written to you, according to my abilities, prescribing to none, and prejudging none, so as to prevent any one of the bishops doing what he thinks well, and having the free exercise of his judgment. We, as far as in us lies, do not contend on behalf of heretics with our colleagues and fellow-bishops, with whom we maintain a divine concord and the peace of the Lord; especially since the apostle says, "If any man, however, is thought to be contentious, we have no such custom, neither the Church of God." Charity of spirit, the honour of our college, the bond of faith, and priestly concord, are maintained by us with patience and gentleness. For this reason, moreover, we have with the best of our poor abilities, with the permission and inspiration of the Lord, written a treatise on the "Benefit of Patience," which for the sake of our mutual love we have transmitted to you. I bid you, dearest brother, ever heartily farewell.”

“"But if any man seems to be contentious, we have no such custom, neither the Churches of God." It is then contentiousness to oppose these things, and not any exercise of reason. Notwithstanding, even thus it is a measured sort of rebuke which he adopts, to fill them the more with self-reproach; which in truth rendered his saying the more severe. "For we," saith he, "have no such custom," so as to contend and to strive and to oppose ourselves. And he stopped not even here, but also added, "neither the Churches of God;" signifying that they resist and oppose themselves to the whole world by not yielding. However, even if the Corinthians were then contentious, yet now the whole world hath both received and kept this law. So great is the power of the Crucified.”

“Truly, to contradict in such matters is a thing of contentiousness, not of reflection and understanding. Since perhaps the Corinthians, wishing to philosophize, launched into arguments to prove the indifference of this matter, the apostle says that we have no such custom, that is, either to argue, or for a man to grow his hair long, or for a woman not to cover herself; "nor" the other "churches." Therefore you are opposing not us alone, but also the entire Church. This should show the listeners — to do nothing beyond the apostolic custom.”

“Then when he says, If anyone, he silences the impudent hearers, saying: If anyone is disposed to be contentious and not acquiesce in the above reason but would attack the truth with confident clamoring, which pertains to contentiousness, as Ambrose says, contrary to Jb (6:29): "Respond, I pray, without contentiousness"; (Pr 20:3): "It is an honor for a man to keep aloof from strife." Let this suffice, then, to silence them that we Jews believing in Christ do not have such a practice, namely, of women praying with their heads uncovering, nor do the churches of God dispersed among the Gentiles. Hence if there were no reason, this alone should suffice, that no one should act against the common custom of the Church: "He makes those of one outlook to dwell in their house" (Ps 68:7). Hence Augustine says: "In all cases in which Sacred Scripture has defined nothing definite, the customs of the people of God and the edicts of superiors must be regarded as the law."”

“A summary close to the argument by appeal to the universal custom of the churches. if any . . . seem--The Greek also means "thinks" (fit) (compare Mat 3:9). If any man chooses (still after all my arguments) to be contentious. If any be contentious and thinks himself right in being so. A reproof of the Corinthians' self-sufficiency and disputatiousness (Co1 1:20). we--apostles: or we of the Jewish nation, from whom ye have received the Gospel, and whose usages in all that is good ye ought to follow: Jewish women veiled themselves when in public, according to TERTULLIAN [ESTIUS]. The former explanation is best, as the Jews are not referred to in the context: but he often refers to himself and his fellow apostles, by the expression, "we--us" (Co1 4:9-10). no such custom--as that of women praying uncovered. Not as CHRYSOSTOM, "that of being contentious." The Greek term implies a usage, rather than a mental habit (Joh 18:39). The usage of true "churches (plural: not, as Rome uses it, 'the Church,' as an abstract entity; but 'the churches,' as a number of independent witnesses) of God" (the churches which God Himself recognizes), is a valid argument in the case of external rites, especially, negatively, for example, Such rites were not received among them, therefore, ought not to be admitted among us: but in questions of doctrine, or the essentials of worship, the argument is not valid [SCLATER] (Co1 7:17; Co1 14:33). neither--nor yet. Catholic usage is not an infallible test of truth, but a general test of decency.”