Historical background In order to understand St Paul we need to place him in

his historical background. By the same token we need to analyse the situation of
women at the times of St Paul and in the context of the history of Salvation.

Women in the history of salvation “There is clearly some tension and

ambiguity in the biblical portrayal of the respective positions of women and men.
On the other hand, much biblical literature includes legislation and teaching that
presupposes a subordinate status for women”1. (f.eg “Your urge shall be for your
husband and he should be your master” Gen 3:16) Is this the result of a divine
mandate or a consequence of sin or both?

Women in the Roman and Hellenistic culture Patriarchal system. “Pater

familias”: Husband as head of the family to the denigration of the woman.

Women in Israel “Women had fewer rights than their male counterpart or even
in some cases women of surrounding cultures”2. “In the period when the epistle
to the Colossians was written, especially in the East, women were regarded as
inferior to men.”3

New Testament Jesus’ treatment of women was a novelty from the perspective
of his culture. Rather than treating them as second class, he treats them as
persons equal in dignity to their male counterparts. Is this completely
new? No it is in line with what we find in the first chapters of the book of Genesis
before original sin. Account of creation shows the equality between man and
women “male and female God created them” (Gen 1, 27). God creates both
Adam and Eve from matter (same stuff, same material, same nature, same
dignity). Dignity that is manifested in the fact that they can relate independently
and directly to God.

St Paul and women

Equal dignity. Fundamental principal in the Pauline teaching according to which

for the baptized there is no distinction. The distinction between male and female
is transcended in Christ. Gal 3:27-28 “For as many of you as were baptized into
Christ have put on Christ. There is neither Jew nor Greek, there is neither slave
nor free, there is neither male nor female; for you are all one in Christ Jesus.” In
the order of nature, it may be said that all men are radically equal; we are born
in the image and likeliness of God.

Commenting this chapter Pope Benedict writes: “All united in the same basic
dignity, although each with specific functions. All united in Christ as the Body but
everyone has different functions like in a body (1 Cor. 12:27-30).”4

Different functions “The different functions do not alter this basic natural
equality. In the other of grace, which redemption inaugurates, this essential

1
“Sex and virtue. An introduction to sexual ethics”. Chapter 5 Male and Female. John S.
Grabowski (Netherhall House library)
2
Ibim.
3
Navarra Bible Epistle to the Colossians. Footnote 3:18-19
4
Benedict XVI. General Audience 14th February 2007.
equality is restored by Christ. In the mystery of redemption man becomes newly
expressed and, in a way, newly created.” (NB)

1. Within the Households

Col 3:18 18 “Wives, be subject to your husbands, as is fitting in the Lord.

Husbands, love your wives, and do not be harsh with them.” “Paul’s existence on
reciprocal duties (non-existent in the Roman Family) shows the equality of all
persons before Christ and before God”5. (Equal dignity).

Eph 5:21 “Be subjected to one another out of reverence for Christ. Wives be
subjected to your husbands, as to the Lord. For the husband is head of the wife
as Christ is head of the church...”. “The New Testament authors also maintain
that there are specific positions in the Church (e.g 1 Cor 14:33-36, 1 Cor 11: 3)
and family (e.g Eph 5:21-23) appropriate to women and men and that leadership
roles in them should be reserved to men.” 6 (Different functions)

It is taken for granted that the family needs a centre of authority, and that this
authority belongs to the husband, in accordance with God’s design (cf. 1 Cor
11:3). “The place and tasks of the father in and for the family is of unique and
irreplaceable importance.... In revealing and in reliving on earth the very
fatherhood of God (Cf. Eph 3:15), a man is called upon to ensure the harmonious
and united development of all the members of the family”7

The “transformation of the virtues” in the context of the new law takes place
here. The relation of dominion and subservience is replaced by a relation of
service and humility. “I did not come to be served but to serve...” It is a relation
that it is shaped at the image of the relation between Christ the bride and his
bridegroom, the Church. (Gal 3:28).

“Furthermore, the “headship” of the husband is invested with a radically different

meaning through its being superimposed onto the model of Christ who “handed
himself over” (Paredoken) for the Church. To describe a husband’s love for his
wife in this way is to indicate that the husband becomes the chief servant, like
Christ, and the wife the example of one who responds to her serving lover with
loving submission as the Church does to Christ. Hence even though the text uses
language and ideas intelligible within the Hellenistic culture from which it
emerged, the text seeks to transform the concept of male authority within the
patriarchal household from within”8

“...the head of every man is Christ, the head of a woman is her husband, and the
head of Christ is God” (1 Cor 1:14) Ultimately, What matters is that there be a
structured solidarity in mankind which allows all to be built into an ordered unity

5
Jack Valero “St Paul’s moral teaching”. Annual Seminar on St Paul. Netherhall House
March 2009.
6
“Sex and virtue. An introduction to sexual ethics”. Chapter 5 Male and Female. John S.
Grabowski (Netherhall House library)
7
John Paul II. Familiaris consortio, 25
8
“Sex and virtue. An introduction to sexual ethics”. Chapter 5 Male and Female. John S.
Grabowski (Netherhall House library)
with Christ Jesus “There is neither male nor female, for you are all one in Christ
Jesus” (Gal 3:27-28).

2. Women in the Church

The same principles explained above apply here with some additional
complication due to the particular circumstances of some of the churches St Paul
is writing to and the mystery of the economy of salvation.

The Apostle accepts as normal fact that a woman can “prophesy” in the Christian
Community (1 Cor. 11:5), that is to speak openly under the influence of the
Spirit, as long as it is for the edification of the community and done in a dignified
manner.9

2.1Dignified manner: The question of the veil.

Navarra Bible on commenting 1 Cor. 11 “St Paul gives three reasons why women,
by keeping their heads covered, should be different from man: i) Man and woman
should honour God but each in their own way (vv.2-6), ii) they have been created
different but they are mutually orientated to each other (vv7-12); The man
represents Jesus and therefore he should not cover his head (Eph 5,22-23). The
symbolism of the veil takes that which is invisible, the order established by God
and makes it visible. This subjection is not derogatory to women, because in
God’s kingdom everyone is subject to a higher authority “For as the woman is
from man, so also is the man through the woman, but all things are from God (1
Cor. 11-12) iii) Christian practice and profane custom both show that women’s
mode of dress is not unimportant.”

Is this just the peak of an Iceberg? “It may be that under the question of the veil
lay other questions that went deeper than that of women’s attire.” (See Father
Joe’s notes on The Epistle to the Corinthians. Theme 8. Circumstances of
composition: Corinth as a very cosmopolitan city famous for its immorality). In
fact, he refers rather formally to “traditions”, that is, transmitted customs which
are expressions of a way of thinking. One thing at least can be clearly deduced
from what he says there: external comportment at a public worship is a matter of
some importance because it reflects people’s inner disposition.

2.2Women can “prophesy”: “Women should be silent in the

churches”

A more difficult text to interpret is 1 Cor 14:33-36 ““For God is not a God of
confusion but of peace. As in all the churches of the saints, the women should
keep silence in the churches. For they are not permitted to speak, but should be
subordinate, as even the law says. If there is anything they desire to know, let
them ask their husbands at home. For it is shameful for a woman to speak in
church.”

How do we understand this exhortation in the context of the Pauline teaching of

same dignity? We need to put this into the context of St Paul whole teaching and
9
General Audience, 14 February 2007. Benedict XVI
example of life. We know that some women cooperated with St Paul in the task
of evangelization: Lydia (Acts 14), Priscilla (Acts 18), Prisca and Aquilla (Rom
16:3-4), Phoebe (Rom 16: 12), Some of them often exercised an important
influence on conversion, Priscilla, Lydia and others. All these facts manifest
within the Apostolic Church a considerable development vis-a-vis the customs of
Judaism (NB)

Different authors have given different answers to the interpretation of this quote:
i) St Paul has in view chatting. (Unlikely) ii) Later incorporation reflecting a more
conservative attitude than manifested in previous chapters (previous in time and
not in chronology) iii) Paul is not condemning any vocal participation but only
formal teaching.

According to the Navarra Bible the prohibition solely concerns the official
function of teaching in the Christian assembly. For St Paul this prescription is
bound up with the divine plan of creation. The variety of roles that we find in the
Church, including the ministerial priesthood that is restricted to men chosen by
God, is compatible to the fundamental equality of man and women. “The
priesthood does not form part of the rights of the individual, but stems from the
economy of the mystery of Christ and the Church”10

St Paul is not in any way undervaluing the dignity of women; they have the same
rights and the same the same call to holiness as men have, but they have a
special mission of their own. Ultimately “The greatest in the kingdom of heaven
are not the ministers but the saints”11.

Conclusion: The distinction of roles is necessary to understand the real equality

of the baptised which is one of the great affirmations of Christianity: equality is in
no way identity, for the Church is a differentiated body, in which each individual
has his or her role. The roles are distinct and must not be confused; they do not
favour the superiority of some vis-a-vis the others, nor do they provide an excuse
for jealousy: the only better gift which can and must be desired is love.

Marriage, celibacy and widows in the teaching of St Paul

Historical context: Epistle to the Corinthians. Corrupt pagan environment in the

city some Corinthians were inclined to view virginity as a way all should follow,
and to see marriage as something bad. Conversion in St Pauls’ teaching does not
require a change of state or external circumstances in life. (1 Cor 7:14-27)

• Marriage in the teaching of St Paul.

Vocation to marriage is a calling, gift of God, “But each one has his own special
gift from God, one of one kind one of another” (1 Cor. 7:8), something lawful and
good “So he who marries his betrothed does good”(1 Cor. 7:38)

St Paul presents marriage as a remedy to passion (Context of a Cor.rupted and

immoral society): (1 Cor. 7:2), (1 Cor. 7:36). No as an outlet of lust but as a
10
(SCDF, inter insigniores, 3)
11
Ibid, 6
remedy to it: Discovering the original meaning of marriage (Eph 5:23). Mutual
donation of the spouses “The husband should give to his wife her conjugal rights,
and likewise the wife to her husband” (1 Cor. 7:3). Mutual self-giving (Eph 5:21-
25), (Eph 5:33). Indissolubility of marriage (1 Cor. 7:10-12). Pauline privilege (1
Cor. 7:12-16). The body as a manifestation of the self giving of the spouses: “For
the wife does not rule over her body, but the husband does; likewise the
husband does not rule over his body, but the wife does” (1 Cor. 7:4).

Gift shaped at the image of the covenant between Christ and its Church.
Ultimate value and dignity of the gift, it is manifestation of Christ love for his
Church. “For the husband is the head of the wife as Christ is the head of the
church” (Eph 5:23). The basis of the supernatural grandeur and dignity of
Christian marriage lies in the fact that it is an extension of the union between
Christ and his Church.

Sacramentality of Marriage: St Paul is not just using Christian marriage as a

comparison to explain Christ’s relationship with the Church: He is saying that the
relationship is actually symbolised and verified between Christian husband and
wife. To exhort Christian married couples to live in accordance with their
membership of the Church, the apostle establishes an analogy whereby the
husband represents Christ and the wife the Church. The Sacrament brings the
union of the spouses: "For this reason a man shall leave his father and mother
and be joined to his wife, and the two shall become one flesh."(Eph 5:31)

• Celibacy (1 Corinthians 7:7-8 and 32-35).

The Apostle affirms the objective superiority of marriage over marriage (1 Cor.
7:38). Love as the foundation for the recommendation. “Divided heart” (1 Cor.
34): dedicate oneself exclusively to the things of God. More direct dedication to
God manifest a more direct union in Christ. Personal vocation is subjective: “Each
one has his own special gift” (1 Cor. 7:8). Personal call: The best vocation is the
one that allow us to love more fully. However he specifically mentions that he has
not commandment from the Lord on this matter (1 Cor. 7:12-16, Mat 19-12) but
he for his part recommends celibacy and his advice carries weight because he is
an apostle chosen by the Lord.

• Advice to Widows (1 Cor 7:39-40)

Marriage bond is broken by law “She is free to be married to whom she wishes”.
Whereas it is lawful to get married again, the Apostles recommends as the most
perfect thing to do to stay unmarried, consecrated to the service of God. If that is
the divine will. “And I think that I have the Spirit of God”. Further advice in the
letter to Tim: Some should be supported by their families, others should be
dedicated to the service of the church in a permanent way; and all should have
the decorum proper to their state (1 Tim 5:9-15)