T
Thorolfr
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That still doesn’t change the fact that women are presented as being inferior to men. The King James versions says, “For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.”Except that’s not what 11:7 says. It says, “For it is not helpful for a man to have his head covered, since the likeness and glory of God is already in him; but woman is the glory of man.” (My own translation, though you can find variants of this translation in many Bibles).
Whatever that means, it does not mean that woman is made in the likeness of man, nor that woman is a reflection of man.
The Douay-Rheims version says, “The man indeed ought not to cover his head, because he is the image and glory of God; but the woman is the glory of the man.”
The New Living Translation says, “A man should not wear anything on his head when worshiping, for man is made in God’s image and reflects God’s glory. And woman reflects man’s glory.”
Thomas Aquinas also thought that women are inferior to men based on Bible passages:
In several passages in the Summa Theologiae and elsewhere, Thomas Aquinas asserts that the inferiority of women lies not just in bodily strength but in force of intellect. To top this off, he maintains that feminine intellectual inferiority actually contributes to the order and beauty of the universe.
To begin to understand his position, we must ask why Aquinas thinks women intellectually inferior in the first place. Scripture is likely his first guide. St. Paul says in 1 Corinthians 11:10 that “man was not created for the sake of woman, but woman was created for the sake of man.” This passage echoes Genesis 2:18,19: “It is not good that the man should be alone. I will give him a helpmate.” Aquinas reasons from these scriptural passages that when one thing exists for the sake of another, it is inferior to that other. Other passages indicate more clearly that the intelligence is the seat of woman’s divinely ordained inferiority. When in 1 Corinthians 11:3 St. Paul says that “man is the head of woman,” and in Ephesians 5:22 that “a husband is the head of his wife,” Aquinas takes it as evident that if men are meant to rule, it can only be by virtue of intellectual superiority.
Aquinas’ views on female inferiority were doubtless influenced as well by Aristotle’s reproductive biology, with its understanding of the relation between male and female as one of active (perfect) principle to passive (imperfect) principle. Aristotle saw the sperm as the formative agent; the mother simply supplied raw material to be incorporated into the developing child. He also thought the sperm was directed to producing only male offspring, and that when this did not result it was because something interfered with the active principle within the sperm.
firstthings.com/article/1999/12/what-aquinas-really-said-about-womenIn addition to the testimony of Scripture and biology, Aquinas probably took female intellectual inferiority to be plain enough from experience. He points out, for example, that shysters prey on widows in preference to men because “men are wiser and more discerning, and not so quickly taken in.” He encourages widows to turn to prayer in their desolation, lest woman’s “softness of soul” lead them to pamper themselves, an occasion of serious sin. He also notes the difficulty women have in sticking to their decisions, and how quickly they can change their minds out of desire, anger, or fear.