1 Corinthians 14:35

“The head of every man is Christ.” What Christ, if He is not the author of man? The head he has here put for authority ; now “authority” will accrue to none else than the “author.” Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: “The man ought not to cover his head, forasmuch as he is the image of God.” Since then he is the image of the Creator (for He , when looking on Christ His Word, who was to become man, said, “Let us make man in our own image, after our likeness”), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. …

For concluding our brief subject, it remains to put you in mind also of the due observance of giving and receiving baptism. Of giving it, the chief priest (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop’s authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work . The word of the Lord ought not to be hidden by any: in like manner, too, baptism, which is equally God’s property, can be administered by all. …

It is not permitted to a woman to speak in the church; but neither (is it permitted her) to teach, nor to baptize, nor to offer, nor to claim to herself a lot in any manly function, not to say (in any) sacerdotal office. Let us inquire whether any of these be lawful to a virgin . If it is not lawful to a virgin , but she is subjected on the self-same terms (as the woman ), and the necessity for humility is assigned her together with the woman , whence will this one thing be lawful to her which is not lawful to any and every female ? If any is a virgin , and has proposed to sanctify her flesh, what prerogative does she (thereby) earn adverse to her own condition? Is the reason why it is granted her to dispense with the veil, that she may be notable and marked as she enters the church? that she may display the honour of sanctity in the liberty of her head? More worthy distinction could hav …

However, not merely to find fault, come let us devise a mode of correction too. What then will the mode be? I would commit you to your own wives, that they may instruct you. It is true, according to Paul’s law,you ought to be the teachers. But since that order is reversed by sin, and the body has come to be above, and the head beneath, let us even take this way.

How is this? a woman again is honored and proclaimed victorious! Again are we men put to shame. Or rather, we are not put to shame only, but have even an honor conferred upon us. For an honor we have, in that there are such women amongst us, but we are put to shame, in that we men are left so far behind by them. But if we come to know whence it comes, that they are so adorned, we too shall speedily overtake them. Whence then is their adorning? Let both men and women listen. It is not from bracelets, or from necklaces, nor from their eunuchs either, and their maid-servants, and gold-broidered dresses, but from their toils in behalf of the truth. For he says, “who bestowed much labor on us,” that is, not on herself only, nor upon her own advancement, (see p. …

Ver. 35 . “And if they would learn any thing, let them ask their own husbands at home.” Thus, “not only, as it seems, are they not allowed to speak,” saith he, “at random, but not even to ask any question in the church.” Now if they ought not to ask questions, much more is their speaking at pleasure contrary to law. And what may be the cause of his setting them under so great subjection? Because the woman is in some sort a weaker being and easily carried away and light minded. Here you see why he set over them their husbands as teachers, for the benefit of both. For so he both rendered the women orderly, and the husbands he made anxious, as having to deliver to their wives very exactly what they heard.

Here he does not think it right to introduce his counsel, as he in many cases does, with examples from them that are without. That of Christ, so great and forcible, were alone enough; and more especially as regards the argument of subjection. “A man shall leave,” he saith, “his father and mother.” Behold, this then is from without. But he does not say, and “shall dwell with,” but “shall cleave unto,” thus showing the closeness of the union, and the fervent love. Nay, he is not content with this, but further by what he adds, he explains the subjection in such a way as that the twain appear no longer twain. …

For not in vain, nor without reason, does Paul constantly command them to practice virtue, and to be obedient to their master, not so much regarding the service of their masters, as that the word of God and the doctrine be not blasphemed. But when it is not blasphemed, it will soon also be admired. And I know of many families, that they have greatly benefited by the virtue of their slaves. But if a servant placed under authority can improve his master, much more can the master his servants. Divide then with me, I beseech you, this ministry. I address all generally, do you each individual privately and let each charge himself with the salvation of his neighbors. For that it becomes one to preside over those of his household in these matters, hear where Paul sends women for instruction; “And if they would learn anything, let them ask their own husbands at home” ( 1 Cor. xiv. …

Great modesty and great propriety does the blessed Paul require of women, and that not only with respect to their dress and appearance: he proceeds even to regulate their speech. And what says he? “Let the woman learn in silence”; that is, let her not speak at all in the church; which rule he has also given in his Epistle to the Corinthians, where he says, “It is a shame for women to speak in the church” ( 1 Cor. xiv. 35 .); and the reason is, that the law has made them subject to men. And again elsewhere, “And if they will learn anything, let them ask their husbands at home.” ( Ibid .) Then indeed the women, from such teaching, kept silence; but now there is apt to be great noise among them, much clamor and talking, and nowhere so much as in this place. They may all be seen here talking more than in the market, or at the bath. …