The real superiority is, not that one is fair, and the other homely, but it is a superiority that one, even if she is not fair, is unchaste, and the other is not wicked. Tell me wherein is the perfection of eyes? Is it in their being soft, and rolling, and round, and dark, or in their clearness and quicksightedness. Is it the perfection of a lamp to be elegantly formed, and finely turned, or to shine brightly, and to enlighten the whole house? We cannot say it is not this, for the other is indifferent, and this the real object. Accordingly we often say to the maid whose charge it is, “You have made a bad lamp of it.” So entirely is it the use of a lamp to give light. So it matters not what is the appearance of the eye, while it performs its office with full efficiency. We call the eye bad, which is dim or disordered, and which, when open, does not see. For that is bad, which does not perform its proper office— and this is the fault of eyes. And for a nose, tell me, when is it a good one? When it is straight, and polished on either side, and finely proportioned? Or when it is quick to receive odors, and transmit them to the brain? Any one can answer this.
Come now, let us illustrate this by an example— as of gripers, I mean the instruments so called; we say those are well-made, which are able to take up and hold things, not those which are only handsomely and elegantly shaped. So those are good teeth which are fit for the service of dividing and chewing our food, not those which are beautifully set. And applying the same reasoning to other parts of the body, we shall call those members beautiful, which are sound, and perform their proper functions aright. So we think any instrument, or plant, or animal good, not because of its form or color, but because it answers its purpose. And he is thought a good servant, who is useful and ready for our service, not one who is comely but dissolute. I trust you now understand how it is in your power to be beautiful.
And since the greatest and most important benefits are equally enjoyed by all, we are under no disadvantage. Whether we are beautiful or not, we alike behold this universe, the sun, the moon, and the stars; we breathe the same air, we partake alike of water, and the fruits of the earth. And if we may say what will sound strange, the homely are more healthy than the beautiful. For these, to preserve their beauty, engage in no labor, but give themselves up to indolence and delicate living, by which their bodily energies are impaired; while the others, having no such care, spend all their attention simply and entirely on active pursuits.
Let us then “glorify God, and take and bear Him in our body.” Let us not affect a beautiful appearance; that care is vain and unprofitable. Let us not teach our husbands to admire the mere outward form; for if such be your adornment, his very habit of viewing your face will make him easy to be captivated by a harlot. But if you teach him to love good manners, and modesty, he will not be ready to wander, for he will see no attractions in a harlot, in whom those qualities are not found, but the reverse. Neither teach him to be captivated by laughter, nor by a loose dress, lest you prepare a poison against yourself. Accustom him to delight in modesty, and this you will do, if your attire be modest. But if you have a flaunting air, an unsteady manner, how can you address him in a serious strain? And who will not hold you in contempt and derision?
But how is it possible to glorify God in our spirit? By practicing virtue, by adorning the soul. For such embellishment is not forbidden. Thus we glorify God, when we are good in every respect, and we shall be glorified by Him in a much higher degree in that great day. For “I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.” Of which that we may all be partakers, God grant, by the grace and lovingkindness of our Lord Jesus Christ.
Source: Homilies on First Timothy (New Advent)