I’d very much like to know where these quotes are being sourced from.
Found this page through a google search as I was curious to as well. It gives the sources at the end of the quotes.
global-dialogue.com/swidlerbooks/biblical-affirmation.htm
§339. Clement of Alexandria (A.D. 150-215) His beard, then, is the badge of a man and shows him unmistakably to be a man. It is older than Eve and is the symbol of the stronger nature. By God’s decree, hairiness is one of man’s conspicuous qualities, and, at that, is distributed over his whole body. Whatever smoothness or softness there was in him God took from him when he fashioned the delicate Eve from his side to be the receptacle of his seed, his helpmate both in procreation and in the management of the home. What was left (remember, he had lost all traces of hairlessness) was manhood and reveals that manhood. His characteristic is action; hers, passivity. For what is hairy is by nature drier and warmer than what is bare; therefore, the male is hairier and more warm-blooded than the female; the uncastrated, than the castrated; the mature, than the immature. Thus it is a sacrilege to trifle with the symbol of manhood [the beard]. (Clement of Alexandria, Paedagogus 3.3)
§340. Origen (A.D. 185-254) What is seen with the eyes of the creator is masculine, and not feminine, for God does not stoop to look upon what is feminine and of the flesh. (Origen, Selecta in Exodus XVIII.17, Migne, Patrologia Graeca, Vol. 12, cols. 296f.)
It is not proper to a woman to speak in church, however admirable or holy what she says may be, merely because it comes from female lips. (Origen, quoted in Tavard, Woman in Christian Tradition, p. 68)
§342. Epiphanius (A.D. 315-403) For the female sex is easily seduced, weak, and without much understanding. The devil seeks to vomit out this disorder through women… We wish to apply masculine reasoning and destroy the folly of these women. (Epiphanius, Adversus Collyridianos, Migne, Patrologia Graeca, Vol 42, cols. 740f.)
§343. John Chrysostom (A.D. 347-407) Should you reflect about what is contained in beautiful eyes, in a straight nose, in a mouth, in cheeks, you will see that bodily beauty is only a whitewashed tombstone, for inside it is full of filth. (John Chrysostom, Letter to Theodora, Ch. 14, Sources chrétiennes, Vol. 117, p. 167)
§345. Tertullian (A.D. 160-225) In pains and anxieties dost thou bear (children), woman; and toward thine husband (is) thy inclination, and be lords it over thee.” And do you not know that you are (each) an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil’s gateway; you are the unsealer of that (forbidden) tree: you are the first deserter of the divine law: you are she who persuaded him whom the devil was not valiant enough to attack. You destroyed so easily God’s image, man. On account of your desert-that is, death-even the Son of God had to die. (Tertullian, De cultu feminarum 1. 1, The Fathers of the Church, Vol. 40, pp. 117f.)
§346. Ambrose (A.D. 339-397) Whoever does not believe is a woman, and she is still addressed with her physical sexual designation; for the woman who believes is elevated to male completeness and to a measure of the stature of the fullness of Christ; then she no longer bears the worldly name of her physical sex, and is free from the frivolity of youth and the talkativeness of old age. (Ambrose, Expositio evangelii secondum Lucam, liber X, n161, Migne, Patrologia Latina, Vol. 15, col. 1844)
§349; Augustine (A.D. 354-430) How then did the apostle tell us the man is the image of God and therefore he is forbidden to cover his head, but that the woman is not so, and therefore she is commanded to cover hers? Unless according to that which I have said already, when I was treating of the nature of the human mind, that the woman, together with her own husband, is the image of God, so that the whole substance may be one image, but when she is referred to separately in her quality as a helpmeet, which regards the woman alone, then she is not the image of God, but, as regards the man alone, he is the image of God as fully and completely as when the woman too is joined with him in one. (Augustine, De Trinitate, 7.7, 10)