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Points of Inequality between the Sexes.

XXVI.

HOMIL. Then he states also a cause, as one discoursing with those who are free: a thing which in many places I have remarked. What then is the cause?

Ver. 7. For the man indeed ought not to cover his head, forasmuch as he is the image and glory of God.

This is again another cause. "Not only," so he speaks, "because he hath Christ to be his Head, ought he not to cover the head, but because also he rules over the woman." For the ruler, when he comes before the king, ought to have the symbol of his rule. As therefore no Ruler, without military girdle and cloak, would venture to appear before him that hath the diadem: so neither do thou without the symbols of thy rule, (one of which is, the not being covered,) pray before God, lest thou insult both thyself, and Him that hath honoured thee.

And the same thing likewise one may say regarding the woman. For to her also is it a reproach, the not having the symbols of her subjection. But the woman is the glory of the Therefore the rule of the man is natural.

man.

[5.] Then, having affirmed his point, he states again other reasons and causes also, leading thee to the first creation, and saying thus ;

Ver. 8. For the man is not of the woman, but the woman of the man.

But if to be of any one, is a glory to him, of whom one is, 1 Reg. much more the being like him 1.

τὸ εἰκόνα

εἶναι. "the being an image of him."

Ver. 9. For neither was the man created for the woman, but the woman for the man.

This is again a second superiority, nay, rather also a third, and a fourth, the first being, that Christ is the head of us, and we of the woman; a second, that we are the glory of God, but the woman of us; a third, that we are not of the woman, but she of us; a fourth, that we are not for her, but she for us.

Ver. 10. For this cause ought the woman to have power on her head.

For this cause: what cause, tell me?"For all these which have been mentioned," saith he; or rather not for these only, but also because of the angels. "For although thou despise thine husband," saith he, " yet reverence the angels."

Appeal to Men's natural Feelings on the Subject. 359

11-13.

It follows, that being covered is a mark of subjection and 1 COR. of power. For it induces her to look down, and be ashamed, and preserve entire her proper virtue. For the virtue and (5.) honour of the governed is to abide in his obedience.

Again: the man is not compelled to do this; for he is the image of his Lord: but the woman is; and that reasonably. Consider then the excess of the transgression, when being honoured with so high a prerogative, thou puttest thyself to shame, seizing the woman's dress. And thou doest the same, as if having received a diadem, thou shouldest cast the diadem from thy head, and instead of it take a slave's garment.

Ver. 11. Nevertheless, neither is the man without the woman, neither the woman without the man, in the Lord.

Thus, because he had given great superiority to the man, having said that the woman is of him, and for him, and under him; that he might neither lift up the men more than was due, nor depress the women, see how he brings in the correction, saying, Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. “Examine not, I pray,” saith he," the first things only, and that creation. Since, if thou enquire into what comes after, each one of the two is the cause of the other; or rather not even thus each of the other, but God of all.” Wherefore he saith, neither the man without the woman, neither the woman without the man, in the Lord.

Ver. 12. For as the woman is of the man, so also is the man by the woman.

He said not, of the woman, but he repeats the expression', I from of the mun. For still this particular prerogative remains entire v. 7. with the man. Yet are not these excellencies the property of the man, but of God. Wherefore also he adds, but all things of God. If therefore all things belong to God, and he commands these things, do thou obey, and gainsay not.

Ver. 13. Judge in yourselves: is it comely that a woman pray unto God uncovered? Again he places them as judges of the things said, which also he did respecting the idolsacrifices. For as there he saith, judge ye what I say2: so? c. 10. here, judge in yourselves: and he hints something more awful here. For he says, that the affront here passes on unto God: although thus indeed he doth not express himself,

15.

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Nature sometimes anticipates God's Law.

HOMIL. but in something of a milder and more enigmatical form of XXVI. speech: is it comely that a woman pray unto God un

covered?

Ver. 14. Doth not even nature itself teach you, that if a man have long hair, it is a shame unto him?

Ver. 15. But if a woman have long hair, it is a glory to her; for her hair is given her for a covering.

His constant practice of stating commonly received reasons, he adopts also in this place, betaking himself to the common custom, and greatly abashing those who waited to be taught these things from him, which even from men's ordinary practice they might have learned. For such things are not unknown even to Barbarians: and see how he every where deals in piercing expressions: every man praying having his head covered dishonoureth his head; and again, but if it be a shame for a woman to be shorn or shaven, let her be covered: and here again, if a man have long hair, it is a shame unto him; but if a woman have long hair, it is a glory to her, for her hair is given her for a covering.

"And if it be given her for a covering," say you," wherefore need she add another covering?" That not nature only, but also her own will may have part in her acknowledgment of subjection. For that thou oughtest to be covered, nature herself by anticipation enacted a law. Add now, I pray, thine own part also, that thou mayest not seem to subvert the very laws of nature: a proof of most insolent 1irapó- rashness1, to buffet not only with us, but with nature also. This is why God accusing the Jews said, Thou hast slain 16. 21, thy sons and thy daughters: this is beyond all thy abomina3 Bda- tions. And again, Paul rebuking the unclean among the yuara. Romans, thus aggravates the accusation, saying, that their text, usage was not only against the law of God, but even against ogía. nature. For they changed the natural use into that which is * Rom. against nature1. For this cause then here also he works on 1.26. this argument, partly to signify this which hath been said,

τητος. 2 Ezek.

22.

rec.

2

and partly that he is not enacting any strange law, and that among Gentiles, their inventions would all be reckoned as a kind of novelty against nature. So also Christ, implying the

2 τὰ τῆς καινοτομίας ἅπαντα τῆς παρὰ φύσιν. Perhaps the text is mutilated.

361

We must enquire about our own Duties, not other Men's. same, said; whatsoever ye would that men should do to you, 1 Cor. do ye also so to them1: shewing that He is not introducing any 1 S.Mat. thing new.

Ver. 16. But if any man seem 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.

11. 16.

7. 12.

2.9.

[6.] But I fear lest having assumed the dress, yet in their (6.) deeds some of our women should be found immodest, and in other ways uncovered. For therefore also writing to Timothy Paul was not content with these things, but added others, saying, that they adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold. For if one ought not to have the head bare, but every 21 Tim. where to carry about the token of subjection, much more is it becoming to exhibit the same in our deeds. Thus at any rate the former women also used both to call their husbands lords, and to yield the precedence to them. "Because they for their part, you say, used to love their own wives." I know that as well as you: I am not ignorant of it. But when we are exhorting thee concerning thine own duties, let not theirs take all thine attention. For so, when we exhort children to be obedient to parents, saying, that it is written, honour thy father and thy mother, they reply to us, "mention also what follows, and ye fathers, provoke not your children to wrath." And servants when we tell them, that it3 Eph.6. is written, that they should obey their masters, and not serve with eye-service, they also again demand of us what follows, bidding us also give the same advice to masters. For Paul

1—4.

XXVI.

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Wives encouraged to patient Obedience,

HOMIL. bade them also, they say, to forbear threatening. But let us not do thus, nor enquire into the things enjoined on others, when we are charged with regard to our own: for neither will thy obtaining a partner in the charges free thee from the blame but look to one thing only, how thou mayest rid thyself of those charges which lie against thyself. Since Adam also laid the blame on the woman, and she again on the serpent, but this did in no wise deliver them. Do not thou, therefore, for thy part, say this to me now, but be careful with all cheerfulness to render what thou owest to thy husband: since also when I am discoursing with thy husband, advising him to love and cherish thee, I suffer him not to bring forward the law that is appointed for the woman, but I require of him that which is written for his own use. And do thou therefore busy thyself with those things only which belong to thee, and shew thyself tractable to thy consort. And accordingly, if it be really for God's sake that thou obeyest thy husband, tell me not of the things which ought to be done by him, but for what things thou hast been made responsible by the lawgiver, those do thou perform with exactness. For this is especially to obey God, not to transgress the law even when suffering things contrary to it. And by the same rule, he that being beloved, loves, is not reckoned to do any great thing. But he that waits upon a person who hateth him, this above all is the man to receive a crown. In the same manner then do thou also reckon, that if thy husband give thee disgust, and thou endure it, thou shalt receive a glorious crown: but if he be gentle and mild, what will there be for God to reward in thee? And these things I say, not bidding the husbands be harsh; but persuading the wives to bear even with harshness in their husbands. Since, when each is careful to fulfil his own duty, his neighbours' part also will quickly follow: as when the wife is prepared to bear even with rough behaviour in the husband, and the husband refrains from abusing her in her angry mood; then all is a calm, and a harbour free from

waves.

[7.] So also was it with those of old time. Each was employed in fulfilling his own duty, not in exacting that of his