The Islamic View of Women – Direct from the Sources
Before the Quran was
revealed, true religious teachings were being distorted by the theories and
interpretations of men. There was a dire need for another divine message that
would guide humanity back to the straight path and away from their unhealthy
perceptions and treatment of women. Therefore, the purpose of this section is
not to introduce Islam as a rival to Judaism or Christianity. Rather, Islam
should be viewed as the restoration of the divine messages that had preceded
it.
From the start of the
revelation, Islam restored the rights of the woman and ensured her full
spiritual equality with man. In Islam, men and women are described as partners
in life, each having different, but complementary roles and responsibilities, suited
to their unique abilities and strengths. When the teachings of the Prophet
Muhammad pbuh reached the women of Arabia, they knew that in these teachings there
would be liberation for them. In fact, the first person to accept Islam was a
woman—Khadijah, the first wife of the Prophet. Another notable woman was
Fatimah bint al-Khattab, who became Muslim before her brother, Umar, and then
became influential in his later conversion. In becoming servants of God, they
would become free from the worship of created objects. In Islam, women were freed
from the shackles of oppression that were previously placed upon them. The
Prophet Muhammad pbuh defended and reinforced women’s rights throughout his mission,
even till the very end, where he stated in his farewell sermon (his last public sermon wherein he
emphasized the essential aspects of Islam):
O People, it is true that
you have certain rights in regard to your women, but they also have rights over
you. Remember that you have taken them as your wives, only under God's trust
and with His permission. If they abide by your right, then to them belongs the
right to be fed and clothed with love. Do treat your women well, and be kind
and gentle with them, for they are your partners and committed helpers. And it
is your right that they do not make friends with anyone of whom you do not
approve, as well as never to be unchaste. [Bukhari, Muslim, Tirmithi]
After centuries of being
second-class citizens in all spheres of life, women were finally liberated.
Islam came, establishing their rights and equality with men, as partners and
helpers. It established for every woman specific and sacred rights, elevating
her to the noble status that she deserves. How did these far-reaching and
pioneering changes arise?
In Islam, the liberation of
women did not stem from women, or even men for that matter. It was revealed by
God to humanity. When the Prophet Muhammad pbuh received revelations, he would convey
them unto the people and the people would then work to implement them
immediately. Thus, the revelations concerning the rights of women, and the
commands to treat women kindly, were not taken lightly. Muslim men, for the
most part, adjusted their previously held views and attitudes as they heard the
revelations of God recited to them. This meant that women did not have to fight
for their rights. There were no rebellions, no rallies, and no protests needed.
Those same men who grew up in Pre-Islamic Arabia burying their daughters alive
and indulging in the promiscuity of women were now merciful, God-fearing men,
remorseful of their past sins. They harkened to and emulated the Prophet
Muhammad pbuh when he said,
The best among you in faith
is he who is the best to his wife, and I am the best to my wives. [Tirmithi]
Among the earliest
teachings of the Quran, there is the story of Adam and Eve pbut. To develop a first
impression of Islam’s view of women, it will benefit the reader to look to the
first woman ever created and then see what Islam, from the beginning, had to
say about her.
All About Eve: The Islamic Perspective
When the Quran was
revealed, all previous notions about the evil nature of women were abolished.
This can first be seen in the story of Adam and Eve pbut. The story of Adam and Eve pbut is mentioned in several parts of the Quran. One such passage states (emphasis
mine):
"O Adam, dwell, you
and your wife, in Paradise and eat from wherever you will but do not approach
this tree, or you be among the wrongdoers." But Satan whispered to them to
make apparent to them that which was concealed from them of their
private parts. He said, "Your Lord did not forbid you this tree except
that you become angels or become of the immortal." And he swore to them both
that he was their sincere adviser. So by deceit he brought about their fall.
And so when they tasted the tree, their shame became manifest to them and they
began to sew together the leaves of the Garden over their bodies. And their
Lord called unto them, “Did I not forbid you that tree and tell you that Satan
was your avowed enemy?” They said, “Our Lord we have wronged our own souls and
if You forgive us not and bestow not upon us Your Mercy, we shall certainly be
lost.”
{7:19-23}
Comparing the two accounts
of the story of the Creation, important differences become apparent. Contrary
to the Bible, the Quran places blame on both Adam and Eve pbut for their disobedience.
In the Quranic description of the story of creation, Eve pbuh is not wholly blamed
for the sin, and neither are the pains of menstruation and childbearing given
to her as a punishment. On the contrary, in Islam, the fall of man was destined
and well known to all the inhabitants of the Heavens, as humanity was created
to be tested.
Spiritual Equality between Men and Women
Islam clearly states that
all human beings have a common origin. This fact is mentioned throughout the
Quran, as the following two passages illustrate:
O Mankind, fear your Lord
who created you from a single soul and created from it its mate, and brought forth
from the two of them many men and women. {4:1}
And,
O Mankind, verily we
created you from a male and a female and made you into nations and tribes so
you may come to know one another. Truly, the most honorable of you in the sight
of God are those who are most righteous. {49:13}
Equal Opportunity Reward for Righteous Deeds
When one looks to what the
Quran has to say about the spiritual status of women, it soon becomes evident
that the Islamic conception of women is drastically different from that of
nearly any other religion. For example:
Verily, the Muslim men and
women, the believing men and women, the men and women who are obedient, the men
and women who are truthful, the men and women who are patient, the men and women
who are humble, the men and women who fast, the men and women who guard their chastity
and the men and women who remember God much with their hearts and tongues, God
has prepared for them forgiveness and a great reward. {33:35}
And,
And their Lord answered
them, “Truly, I will never allow the efforts of any one of you, be you a male
or female, to be lost; you are members one of another.” {3:195}
And,
Whoever does evil will only
be repaid with evil, and whoever performs a righteous deed—be it a man or
woman—and is a believer, such will enter Paradise. {40:40}
So it is clear that in
Islam, the spiritual value of women is no different than that of men. Both male
and female are the creation of God. They also share the same purpose in life—to
worship Him, and to live a life of righteousness. Likewise, both will be judged
accordingly. Looking to the Quran and the teachings of the Prophet Muhammad pbuh,
one will find no mention of the woman being the “devil's gateway”, or that she
is a “deceiver” by nature.
Also, according to the
Quran and Sunnah, a woman's role in this life is not limited simply to
childbirth. On the contrary, women have numerous avenues of activity open to
them which Islamic law in fact encourages them to pursue (pursuit of knowledge,
medical care of women as physicians, midwives and nurses, early childhood and
secondary education, counseling, just to name a few). An example of this
expansion of the role of the female during the life of the Prophet Muhammad pbuh can
be seen in the bold persona of Rufaidah Al-Aslamia. Rufaidah was a prominent
female Companion who managed the medical care of the wounded in the Prophet’s
city of Madinah. She is mentioned in the hadith literature wherein the Prophet
specifically directed that the injured be taken to Rufaidah’s medical tent
which he had authorized be set-up within the mosque itself [Adaab Mufrad,
Silsilah Sahihah]. Other women in that time also fought in battles when
necessary.
Furthermore, Islamic
teachings never denied the existence of upright women. On the contrary, the
Prophet Muhammad pbuh acknowledged and praised several women from his time, and prior
to his time. In fact, one authentic hadith praises Khadijah (his wife), Fatima
(his daughter), Asiyah (the believing wife of Pharaoh in the time of Moses),
and the Virgin Mary, as being four women who had attained excellence in their
faith.
Ibn ‘Abbaas narrated that
the Messenger of God (may God exalt his praise) drew four lines on the ground,
then he said, “Do you know what this is?” We said, “God and His Messenger know
best.” The Messenger of God said: “The best of the women of Paradise are
Khadijah bint Khuwaylid, Fatimah bint Muhammad, Asiyah bint Mazaahim the wife
of Pharaoh, and Maryam bint ‘Imraan—may God be pleased with them.” [Ahmed]
Additionally, in the Quran,
God has instructed all the believers, women and men, to follow the example of
those ideal women such as the Virgin Mary and the Pharaoh’s wife, Asiyah:
And God sets forth, as an
example to those who believe, the wife of Pharaoh. Behold she said, “O my Lord,
build for me, in nearness to you, a mansion in Paradise, and save me from
Pharaoh and his evil, and save me from those who do wrong.” And Mary, the
daughter of Imran, who guarded her chastity and We breathed into her body of
Our spirit, and she testified to the truth of the words of her Lord and of His
revelations and she was one of the devout. {66:11-13}
Also, women’s spiritual
acts of worship are of the same merit, and can even potentially be superior, to
the actions of the righteous men. The Quran clearly proclaims,
Truly, the most honorable
among you in the sight of God are those who are most righteous. {49:13}
This passage shows that it
is not a person’s race, gender, wealth, intellect or lineage which makes them
superior over another. Rather, it is their piety and righteousness which
elevates them in status. Similarly, the Prophet Muhammad pbuh is recorded to have
stated,
A woman is married for four
reasons: her wealth, her nobility, her beauty, and her piety. Choose the pious
one and you shall be successful. [Muslim]
Surely if women were only
useful for producing children, then he would have advised choosing the one with
beauty! Instead, the Prophet instilled this respect and admiration for pious women
into the minds and hearts of men, even to the point that he encouraged them to
marry for piety. This point is emphasized further in another hadith wherein the
Prophet Muhammad pbuh declares a pious woman to be the best of all God-given
blessings in this world:
The whole world is a
provision, and the best thing a man can be given in this world is a righteous
wife.[Muslim]
In fact, women are held in
such high esteem in Islam that the very merit of a man and his faith is judged
according to how well he treats his wife. The Prophet said:
The best among you is the
one who is the best towards his wife. [Tirmithi]
Having now understood that
the spiritual aspect of a woman’s life is equal to that of her male
counterparts, let us next review the Islamic value of a woman’s life.
The Historical Position of Women in Religious Tradition
Having briefly examined the
attitudes of ancient civilizations and modern secular society towards women, we
shall now turn our attention separately to a more detailed review of the perspectives
particular to the religions of Judaism and Christianity. Since the scriptures
of these two religions shape the lives of a great many people today in the
world, and due also to their many shared beliefs with Islam, they demand a more
in-depth review so as to best understand and appreciate the Islamic position concerning
women. It is important to remember that attitudes regarding women and their
rights have changed dramatically in Judeo-Christian societies over the
past several centuries due to secularization of those societies. Therefore,
this review will examine only the scriptures and the cited opinions of authoritative
figures in each of these two religions, since they are still considered the
word of God by a large number of their respective followers. Lastly, important
conclusions will be made regarding the relationship of the cultural
attitudes predominant throughout much of Judeo-Christian history in comparison
to the actual Biblical practice of the Prophets.
The Predominantly Negative View of Women in the Judeo-Christian Texts
To have a proper
understanding of the Judeo-Christian scriptural perceptions of women, one must
first look to the premise that is used to define the qualities and roles of
women. This premise is the Biblical story of the creation of Adam and Eve, and
the sin associated with their eating of the forbidden apple. From it stems both
the predominantly negative view of women in general, and the theologically
significant concept of original sin.
In Genesis 2:4 to 3:24, the
creation of Adam and Eve is detailed along with their sin. God had instructed
both Adam and Eve not to eat from the forbidden tree in the Garden of Eden.
Yet, it was Satan, in the form of a serpent, who then persuaded Eve to eat from
the tree, and in turn, she convinced Adam to eat along with her. When asked by
God regarding what he had done, Adam replied,
The woman you put here with
me—she gave me some fruit from the tree and I ate it. [NIV, Genesis 3:12]
As a result, God then said
to Eve:
I will greatly increase
your pains in childbearing; with pain you will give birth to children. Your
desire will be for your husband, and he will rule over you. [NIV, Genesis 3:16]
* Throughout this book, all
attempts have been made to present information in a fair way by including the
context and intended meaning behind quoted passages whenever possible. The
context of this particular passage in Genesis is accompanied by the following
commentary from the well respected and authoritative Christian commentary of
Matthew Henry (d1714). For Genesis 3:16-17, he writes: “The woman, for her sin,
is condemned to a state of sorrow, and of subjection; proper punishments of
that sin, in which she had sought to gratify the desire of her eye, and of the
flesh, and her pride. Sin brought sorrow into the world; that made the world a
vale of tears. No wonder our sorrows are multiplied, when our sins are so. He
shall rule over thee, is but God's command, Wives, be subject to your own
husbands. If man had not sinned, he would always have ruled with wisdom and
love; if the woman had not sinned, she would always have obeyed with humility
and meekness. Adam laid the blame on his wife; but though it was her fault to
persuade him to eat the forbidden fruit, it was his fault to hearken to her.
Thus men's frivolous pleas will, in the day of God's judgment, be turned
against them ….” (Henry, M. (1997). Matthew Henry's Concise Commentary on
the whole Bible. Nashville: T. Nelson.)
To Adam, God also said:
Because you listened to
your wife and ate from the tree.... Cursed is the ground because of you;
through painful toil you will eat of it all the days of your life... [NIV,
Genesis 3:17]
Thus, in the Bible, the
portrayal of Eve as a temptress endures as a lasting legacy shaping much of
Judeo-Christian attitudes towards women from that point onwards. This
regrettable legacy is the belief that Eve, as the mother of all women, passed
on her guilt, deceitful nature, and punishment down to her daughters—the women
of all mankind. Evidence of this belief is apparent in the Old Testament where
it states:
I find more bitter than
death the woman who is a snare, whose heart is a trap and whose hands are
chains. The man who pleases God will escape her, but the sinner she will ensnare....while
I was still searching, but not finding, I found one upright man among a
thousand, but not one upright woman among them all. [NIV, Ecclesiastes 7:26-28]
* Solomon, in his search into the nature and reason of things, had
been miserably deluded. But he here speaks with godly sorrow. He alone who constantly
aims to please God, can expect to escape; the careless sinner probably will
fall to rise no more. He now discovered more than ever the evil of the great
sin of which he had been guilty, the loving of many strange women, 1 Kings
11:1. A woman thoroughly upright and godly, he had not found. How was he likely
to find such a one among those he had collected? If any of them had been well
disposed, their situation would tend to render them all nearly of the same
character. He here warns others against the sins into which he had been
betrayed. Many a godly man can with thankfulness acknowledge that he has found
a prudent, virtuous woman in the wife of his bosom; but those men who have gone
in Solomon's track, cannot expect to find one.(Henry, 1997).
In another part of the
Hebrew literature found in the Catholic Bible we read:
From the woman came the
beginning of sin, and by her we all die. [Douay-Rheims Bible, Ecclesiasticus
25:33]
Another often overlooked
passage of the Old Testament sets the value of women as between 50% and 66% the
value of men depending on their age:
The Lord said to Moses,
"Speak to the Israelites and say to them: 'If anyone makes a special vow
to dedicate persons to the Lord by giving equivalent values, set the value of a
male between the ages of twenty and sixty at fifty shekels of silver, according
to the sanctuary shekel; and if it is a female, set her value at thirty
shekels. If it is a person between the ages of five and twenty, set the value
of a male at twenty shekels and of a female at ten shekels. If it is a person
between one month and five years, set the value of a male at five shekels of
silver and that of a female at three shekels of silver. If it is a person sixty
years old or more, set the value of a male at fifteen shekels and of a female
at ten shekels.[NIV, Leviticus 27:1-7]
Zeal for the service of God
disposed the Israelites, on some occasions, to dedicate themselves or their
children to the service of the Lord, in his house for life. Some persons who
thus dedicated themselves might be employed as assistants; in general they were
to be redeemed for a value. (Henry, 1997)
In the New Testament, the
trend of representing the woman as inferior continues in the writings of
Paul.
A woman should learn in
quietness and full submission. I do not permit a woman to teach or to have
authority over a man; she must be silent. For Adam was formed first, then Eve.
And Adam was not the one deceived; it was the woman who was deceived and became
a sinner.[NIV, 1 Timothy 2:11-14]
According to St. Paul,
women are not allowed to be public teachers in the church; for teaching is an
office of authority. But good women may and ought to teach their children at
home the principles of true religion. Also, women must not think themselves
excused from learning what is necessary to salvation, though they must not
usurp authority. As woman was last in the creation, which is one reason for her
subjection, so she was first in the transgression. But there is a word of
comfort; that those who continue in sobriety, shall be saved in childbearing,
or with childbearing, by the Messiah, who was born of a woman. And the especial
sorrow to which the female sex is subject, should cause men to exercise their
authority with much gentleness, tenderness, and affection. (Henry, 1997)
Also from the New
Testament,
Wives, submit to your
husbands as to the Lord. For the husband is the head of the wife as Christ is
the head of the church, his body, of which he is the Savior. Now as the church
submits to Christ, so also wives should submit to their husbands in
everything.[Ephesians 5:22-24]
The duty of wives is,
submission to their husbands in the Lord, which includes honouring and obeying
them, from a principle of love to them. The duty of husbands is to love their
wives. The love of Christ to the church is an example, which is sincere, pure,
and constant, notwithstanding her failures. (Henry, 1997)
Wives, submit to your
husbands, as is fitting in the Lord. Husbands, love your wives and do not be
harsh with them. [NIV, Colossians 3: 18-19]
The epistles most taken up
in displaying the glory of the Divine grace, and magnifying the Lord Jesus, are
the most particular in pressing the duties of the Christian life. We must never
separate the privileges and duties of the gospel. Submission is the duty of
wives. But it is submission, not to a severe lord or stern tyrant, but to her
own husband, who is engaged to affectionate duty. And husbands must love their
wives with tender and faithful affection. (Henry, 1997)
Likewise, teach the older
women to be reverent in the way they live, not to be slanderers or addicted to
much wine, but to teach what is good. Then they can train the younger women to
love their husbands and children, to be self-controlled and pure, to be busy at
home, to be kind, and to be subject to their husbands, so that no one will malign
the word of God. [Titus 2:3-5]
As regards the opinions and
writings of the Judeo-Christian theologians and clergy leaders, the
interpretation of the above verses becomes clear first in the Jewish writings.
According to Jewish Rabbis, there are nine curses and death inflicted on women
due to the Fall. In fact, there exist at least three such listings of curses
ascribed to women with the following, taken from the exegesis text—Chapters
of Rabbi Eliezer, being only one such list. In it, he states:
To the woman He gave nine
curses and death: the burden of the blood of menstruation and the blood of
virginity; the burden of pregnancy; the burden of childbirth; the burden of
bringing up the children; her head is covered as one in mourning; she pierces
her ear like a permanent slave or slave girl who serves her master; she is not
to be believed as a witness; and after everything—death.
Friedlander, G. (1965). Pirkei
De Rabbi Eliezer translated and annotated with introduction and indices.
New York: Hermon Press, pg. 100.)
In the Talmud,
Midrash Rabbah states:
The Sages say that four
traits apply to women: They are greedy, eavesdroppers, lazy, and jealous....
Rabbi Yehoshua bar Nahmani adds: argumentative and talkative. Rabbi Levi adds:
thieves and vagrants. (Bereishit Rabbah
45:5, Theodor Albeck ed., pp. 452-453.)
Written collection of
Jewish oral traditions interpreting the Torah. Has two components: the Mishnah
(200 CE), the actual written form of Judaism's Oral Law; and the Gemara
(500 CE), primarily a commentary on the Mishnah. The terms Talmud
and Gemara are sometimes used interchangeably.
Furthermore, in several
places in the Talmud, women are considered untrustworthy as witnesses
because they are of deficient moral fiber, being inherently lightheaded, “nashim
daatan kalah” (e.g., Shab 33b and Kid 80b).
Additionally, Orthodox
Jewish men are required to recite in their daily morning prayer:
Blessed be God King of the
universe that Thou has not made me a woman (Shelo asani ishah).
Itshakov, I. (2015).Morning Blessings with Keriat Shemɑ
Birkhot
Hashahar Im Keriat Shema. Flushing, NY: Ben Israel Inc.Schlesinger, J. (1891). Five books of Moses. Ḥamishah ḥumshe Torah: ʻim ha-hafṭarot ṿe-seder ha-tefilot
le-Shabtot ha-shanah. Boston, MA: Harvard University
Turning our attention next
to the opinions of the early Church Fathers, it is clear that they continued to
view women as inferior. The following passages paint a less than admirable picture
of a very large portion of Christian history as it relates to women—from the
formation of the Church until at least the 17th Century. Yet, it is
necessary to review this history since Christians throughout time believe that
their saints and scholars are inspired by the Holy Spirit, and hence, make a
case that their statements are “the word of God”. It is hoped that a careful analysis
of these words will cause people to reconsider their preconceived notions
regarding what truly is the “word of God,” and allow them to look with more
sincerity, and with less bias, at Islamic beliefs.
Firstly, it is important to
remember that much of Christian theology developed under the shade of the 3rd Century Roman Empire,
where the Romans and Hellenists viewed society as layered in superior and
inferior forms of human being. In this setting, women were generally regarded
as inferior to men by nature. This perception appears to have significantly
influenced the opinions of the early Fathers of the Church who also considered
women to be inferior.
Both nature and the law
place the woman in a subordinate condition to the man.(St. Irenaeus, Fragment no
32.)
Bishop of Lugdunum in Gaul
during the 2nd Century CE, which is now Lyon, France. His writings were
influential in the early development of Christian theology, and he is
established as a saint by both the Eastern Orthodox Church and the Catholic
Church; with both considering him a Father of the Church. He was also a
disciple of Polycarp of Smyrna, considered by many to be a disciple of John the
Evangelist. Schaff, P. (translator).
(2012). The Sacred Writings of Saint Irenaeus. Altenmünster: Jazzybee
Verlag
It is the natural order
among people that women serve their husbands and children their parents,
because the justice of this lies in (the principle that) the lesser serves the
greater . . . This is the natural justice that the weaker brain serve the
stronger. This therefore is the evident justice in the relationships between
slaves and their masters, that they who excel in reason, excel in power.(St. Augustine, Questions on the Heptateuch, Book I, §
153.)
Aurelius Augustinus,
Augustine of Hippo, very commonly known as Saint Augustine (354 – 430CE) is one
of the most celebrated and central figures in the development of Western
Christianity. In Roman Catholicism and the Anglican Communion, he is a saint
and highly distinguished Doctor of the Church, in addition to his patronage of
the Augustinian religious order. Many Protestants attribute the foundation of
their Reformation teachings regarding salvation and grace to St. Augustine’s
teachings.
What is the difference
whether it is in a wife or a mother, it is still Eve the temptress that we must
beware of in any woman. (St. Augustine)(n.a.).
(1977). The Fathers of the Church: A New Translation Volume 32. Saint
Augustine: Letters Volume V (204-270). Washington D.C.: The Catholic
University of America Press.
Women must cover their
heads because they are not the image of God . . . How can anyone maintain that
woman is the likeness of God when she is demonstrably subject to the dominion
of man and has no kind of authority? For she can neither teach, nor be a
witness in a court, nor exercise citizenship, nor be a judge—then certainly not
exercise dominion. (Ambrosiaster, On 1
Corinthians 14, 34.)
Berry, J. (2016). Why
Historical Phenomena Instigates Resistance toFemale Clergy. Lulu.com. The
name given to the author of a commentary on all the Epistles of St.Paul, with
the exception of that to the Hebrews. It is usually published among the works
of St. Ambrose (P.L., XVII, 45-508).
The Apostle wants women,
who are manifestly inferior, to be without fault, in order that the Church of
God be pure. (Ambrosiaster, On 1 Timothy 3,11.) Ambrosiaster on John 8:1-11. Retrieved from:
http://textualcriticism.scienceontheweb.net/FATHERS/Ambrosiaster.html
In very truth, women are a
feeble race, untrustworthy and of mediocre intelligence. Once again we see that
the Devil knows how to make women spew forth ridiculous teachings, as he has
just succeeded in doing in the case of Quintilla Maxima and Priscilla. (Epiphanius, Panarion 79, §1.) Tucker, R.A. and Liefeld, W.L. (1987).Daughters of the Church. Grand Rapids,
MI: Zondervan Church Father from the 4th century, known for his extensive
pursuit of heresies wherever they could be found in the difficult era of the
Christian Church immediately after the Council of Nicaea.
Almost 1000 years later,
the 13th Century Catholic scholar and Doctor of the Church, St. Thomas Aquinas,
considered by many Catholics to be the Church's greatest theologian, still
viewed women in a narrow way:
As regards the individual
nature, woman is defective and misbegotten, for the active force in the male
seed tends to the production of a perfect likeness in the masculine sex; while
the production of woman comes from a defect in the active force or from some material
indisposition, or even from some external influence.
This quote comes from St.
Thomas Aquinas' famed Summa Theologica (Part I, Question 92), but in
reality is actually an excerpt from "On the Generation of Animals,"( Mantravadi, A. (2017,
March 24). No Thank You, Aquinas: Women Are Not Misbegotten. Retrieved
from: http://amymantravadi.com/2017/03/24/1594/) by the Greek philosopher Aristotle (384 BC –
322 BC). Here St. Thomas is making a scientific statement about the physical
formation of females and he quotes Aristotle because he was the best scientific
authority at the time.
Immediately after the
passage in question, St. Thomas proceeds to discuss the creation of women from
a theological angle. His theological conclusion though is different than
that of Aristotle quoted earlier:
On the other hand, as
regards human nature in general, woman is not misbegotten, but is included in
nature's intention as directed to the work of generation. Now the general
intention of nature depends on God, Who is the universal Author of nature.
Therefore, in producing nature, God formed not only the male, but also the
female.
What St. Thomas states here
is in effect his theological rejection of Aristotle’s biological idea. For
clarity, Aristotle’s theory was that all children are intended to be male,
since the male was believed to represent
perfection. If a female is born though, this would represent a defect in the
process somewhere—thus women were nothing more than defective and infertile
males, hence their description as “defective and misbegotten”. This Greco-Roman
view of procreation, a scientific biological view, was dominant in Europe until
the 18th century.
St. Thomas was among the
first Christian authors to refute this concept, at least theologically, if not
biologically, by stating that God’s plan included both men and women. Hence,
women were therefore not defective males, but a precise part of God’s creation.
Nonetheless, although his words represented a step forward for women, their
role was still relegated to little more than, “the work of generation”
(producing children). While presenting a slightly more positive view regarding
women in that era, this still implies a narrow view of their role in 13th
Century Europe and the Church.
Exemplifying this continued
narrow view of women and their role in society, declarations from other Church
theologians from the Middle Ages continued to endorse the inferiority of women.
Women cannot carry any
public responsibility… Women cannot hold any civil office… Nature produced
women for this purpose that they give birth to children… The man is the image
of God…. The womb is the soil in which the seed grows….(Johannes Teutonicus, Apparatus, passim) John the Teuton (1180 -
1252), among the first disciples of Saint Dominic and the fourth master general
of the Dominican order. He occupies a significant position in the early history
of the Dominican order. He was a Provincial in Hungary, and later a Bishop in
Croatia. He traveled as an envoy of Pope Gregory IX to the Bulgarian Prince
Asen II. He also credited with standardizing the Dominican liturgy.
It is fitting that woman
does not possess the power of the keys because she is not made in the image of
God, but only man who is the glory and image of God. That is why a woman must
be subject to man and be as his slave, and not the other way about. (Antonius
de Butrio, Commentaria, II, fol. 89r.) 14th century Italian jurist and law professor at Bologna. De
Butrio penned numerous commentaries to the Decretals of Gregory IX and the
Liber Sextus, which give a comprehensive glimpse into the existing practices of
canon and civil law at that time.
Upon reading these
statements, there are some people who proclaim that these were only minority
opinions of some otherwise very noble and great leaders of the Church. Not withstanding
the previous comment made concerning inspiration by the Holy Spirit, the
following statements made from Decretum Graniati (The Law Book of
Gratian, also known as Concordantia discordantium canonum), originally written
in 1140 CE, clearly state that such theories regarding the inferiority of women
were in fact Church teachings (canon) throughout the Middle Ages and well
beyond.
* Johannes Gratian, considered by Catholics to be the true founder
of the science of canon law, compiled Church laws (canons) from all available sources
and called the collection Concordia Discordantium Canonum (the synchronizing
of discordant canons). The collection became known as the Decretum Gratiani
and is considered by Catholics to be the first truly scientific treatise on
canon law (Catholic Encyclopedia). It was the primary textbook of canon
law for over a century until it was absorbed into the Corpus Iuris Canonici
as the first part of this collection of six legal texts. The Corpus Iuris
Canonici was then the primary source of Canon Law in the Roman Catholic
Church until Pentecost Sunday, May 27, 1917, when a revised Code of Canon Law
was issued by then Pope Benedict XV.
He must know that Ambrose
does not call him “man” on account of his male gender, but by the strength of
the soul; and he should realize that “woman” is not called so because of the
gender of her body, but because of the weakness of her mind. Friedberg, E.A. (ed).
(1879). Decretum Gratiani Causa 32, question 7, chapter 18. Corpus
Juris Canonici; reprint Graz 1955; vol. 1. Retrieved from:
https://geschichte.digitale-sammlungen.de/decretum-gratiani/online/angebot
Women are in servile
submission, on account of which they must be subject to men in everything. (Decretum,
chapter 11) Friedberg,
E.A. (ed). (1879). Decretum Gratiani Causa 32, question 7, chapter 18. Corpus
Juris Canonici; reprint Graz 1955; vol. 1. Retrieved from:
https://geschichte.digitale-sammlungen.de/decretum-gratiani/online/angebot
Ambrosius says: “Women must
cover their heads because they are not the image of God. They must do this as a
sign of their subjection to authority and because sin came into the world
through them. Their heads must be covered in church in order to honor the
bishop. In like manner they have no authority to speak because the bishop is
the embodiment of Christ. They must thus act before the bishop as before
Christ, the judge, since the bishop is the representative of the Lord. Because
of original sin they must show themselves submissive.” Friedberg, E.A. (ed).
(1879). Decretum Gratiani Causa 32, question 7, chapter 18. Corpus
Juris Canonici; reprint Graz 1955; vol. 1. Retrieved from:
https://geschichte.digitale-sammlungen.de/decretum-gratiani/online/angebot
Even if a woman is learned
and saintly, she still must not presume to baptize or to instruct men in a
[congregational] assembly. As found in the Council of Carthage, “About baptizing
by women we want you to know that those who presume to baptize bring themselves
into no small danger. So we do not advise it, for it is dangerous, yes, even forbidden
and godless. That is to say, if man is the head of woman and he is promoted to
the priesthood, it militates against divine justice to disturb the arrangement
of the Creator by degrading man from the preeminence granted to him to the
lowest place. For woman is the body of man, has come from his rib and is placed
in subjection to him, for which reason also she has been chosen to bear children.
The Lord says, ‘He will rule over her.’ Man has lordship over the woman, since
he is also her head. But if we have already forbidden women to preach, how
would anyone want to permit them to enter the priesthood? It would be
unnatural. For women to be priests is an error of heathen godlessness but not
of Christ’s way. But if women are permitted to baptize, then Christ would
surely have been baptized by his mother and not by John and he would have sent
women with us to baptize also, when he sent us out to baptize.” Friedberg, E.A. (ed). (1879).
Decretum Gratiani Causa 32, question 7, chapter 18. Corpus Juris
Canonici; reprint Graz 1955; vol. 1. Retrieved from:
https://geschichte.digitale-sammlungen.de/decretum-gratiani/online/angebot
Yet the reader should not
think that these teachings were limited to the Catholic Church alone. In
reality, this was a perspective and attitude that was shared by numerous
branches and sects of Christianity, including that of the Protestant movement.
In fact, in the 16th century, history records the words and actions of the often
controversial Martin Luther, father of the Protestant Reformation—the movement
for church renewal which signified a break from the Catholic Church. Although
his theories revolutionized Christianity, his renewal unfortunately did not
seem to promote any change in the predominant attitudes toward women.
If (women) become tired or
even die, that does not matter. Let them die in childbirth, that's why they are
there. (Works of Martin Luther,
20.84) Ellerbe, H. (1995).The Dark Side of Christian History. Melbourne,
Australia: Morningstar Books.
The word and works of God
is quite clear, that women were made either to be wives or prostitutes.(Works of Martin Luther, 12.94)
God created Adam master and
lord of living creatures, but Eve spoilt all, when she persuaded him to set
himself above God's will. 'This you women, with your tricks and artifices, that
lead men into error. (The Bondage of the Will, 1527) Luther, M. (2018). The
Collected Works of Martin Luther: Theological Writings, Sermons & Hymns:
The Ninety-five Theses, The Bondage of the Will, The Catechism. Amazon.com
Taking all of this a step
further, it becomes apparent that the Biblical Eve takes on a far greater
theological significance. Her sin gave rise to the very central theme behind
Christianity. Her one act of disobedience led to the central reason behind
Jesus Christ’s mission and eventual sacrifice in Christian theology. Due to her
sin, she caused Adam to fall out of grace, expelling them both from Heaven to
Earth. As punishment, Earth itself became an accursed place of dwelling. All
descendents were born in sin, due to the fact that their repentance was not
accepted by God. And so, to purify all of humanity from this “original sin,”
Jesus was believed to have been sacrificed on the cross. In essence, Eve is
believed to be responsible for the fall of all of mankind.
Yet, before moving forward
to the next section, an important point must be made after reviewing so many of
these regrettable and derogatory opinions about women; they are nonetheless the
statements of men and not supported in the actions of many of God’s Prophets.
Many of these statements were made by otherwise devout men who, in most cases,
appear to have been reflecting the predominant views of their own societies and
cultures. Yet, when comparing their statements to the practice of Jesus for
example, differences soon become apparent.
For example, although the
canon of the Church prohibited women from teaching, Jesus himself had several
female followers. Furthermore, only his women followers and his mother, plus
the "beloved disciple" in the Gospel of John, whose identity is not
recorded, stay with him during his crucifixion (Matthew 27 and John 19).It was also to women, especially Mary
Magdalene, who Jesus appeared to first after what was believed to be his
resurrection (Mark 16, Matthew 28, and John 20).Yet, although there seems to be some basis
here for argument, the truth remains shrouded in the variance of scriptural
texts and opinions held by esteemed members of both the Jewish and Christian
authorities.
