I answer that, It was necessary for woman to be made, as the
Scripture says, as a "helper" to man; not, indeed, as a helpmate in other
works, as some say, since man can be more efficiently helped by another man
in other works; but as a helper in the work of generation . . . .
Among perfect animals the active power of generation belongs to the male sex,
and the passive power to the female. And as among animals there is a vital
operation nobler than generation, to which their life is principally directed;
therefore the male sex is not found in continual union with the female in
perfect animals, but only at the time of coition; so that we may consider that
by this means the male and female are one, as in plants they are always united;
although in some cases one of them preponderates, and in some the other. But man is yet further ordered to a still nobler vital action, and that is
intellectual operation. Therefore there was greater reason for the distinction
of these two forces in man; so that the female should be produced separately
from the male; although they are carnally united for generation. Therefore
directly after the formation of woman, it was said: "And they shall be two in
one flesh" (Gn. 2:24). Summa Theologica I, qu. 92, art. 1.
[It is said by way of objection] ‘Subjection and limitation were a
result of sin, for to the woman was it said after sin (Gn. 3:16): "Thou shalt
be under the man's power"; and Gregory says that, "Where there is no sin, there
is no inequality." But woman is naturally of less strength and dignity than man
. . . . ’ [But I say] Subjection is twofold. One is servile, by virtue of
which a superior makes use of a subject for his own benefit; and this kind of
subjection began after sin. There is another kind of subjection which is called
economic or civil, whereby the superior makes use of his subjects for their own
benefit and good; and this kind of subjection existed even before sin. For good
order would have been wanting in the human family if some were not governed by
others wiser than themselves. So by such a kind of subjection woman is
naturally subject to man, because in man the discretion of reason predominates.
Nor is inequality among men excluded by the state of innocence, as we shall
prove (96, 3). Summa Theologica I, qu. 92, art. 1, ad 2.
When all things were first formed, it was more suitable for the woman to
be made from man than (for the female to be from the male) in other animals.
First, in order thus to give the first man a certain dignity consisting in
this, that as God is the principle of the whole universe, so the first man, in
likeness to God, was the principle of the whole human race. Wherefore Paul says
that "God made the whole human race from one" (Acts 17:26). Secondly, that
man might love woman all the more, and cleave to her more closely, knowing her
to be fashioned from himself . . . . Thirdly, because, as the Philosopher
says (Ethic. viii, 12), the human male and female are united, not only for
generation, as with other animals, but also for the purpose of domestic life,
in which each has his or her particular duty, and in which the man is the
head of the woman. Wherefore it was suitable for the woman to be made out of
man, as out of her principle. Fourthly, there is a sacramental reason
for this. For by this is signified that the Church takes her origin from
Christ. Wherefore the Apostle says (Eph. 5:32): "This is a great sacrament; but
I speak in Christ and in the Church." Summa Theologica I, 92, art.
2.
The image of God, in its principal signification, namely the
intellectual nature, is found both in man and in woman. Hence after the words,
"To the image of God He created him," it is added, "Male and female He created
them" (Gn. 1:27). Moreover it is said "them" in the plural, as Augustine (Gen.
ad lit. iii, 22) remarks, lest it should be thought that both sexes were united
in one individual. But in a secondary sense the image of God is found in
man, and not in woman: for man is the beginning and end of woman; as God is the
beginning and end of every creature. So when the Apostle had said that "man
is the image and glory of God, but woman is the glory of man," he adds his
reason for saying this: "For man is not of woman, but woman of man; and man was
not created for woman, but woman for man." Summa Theologica I, qu. 93, art.
4 ad 1.
“The woman’s hair is a sign of her subjection, a man’s is
not. Hence it is not proper for a woman to put aside her hair when doing
penance, as it is for a man.” Summa Theologica Supplement , qu. 28,
art. 3 ad 1.
