FROM the renowned Cornelius a Lapide’s Commentary on 1 Corinthians xiv. 35:

“Ver. 34. Let women keep silence in the churches. Ambrose, and after him Anselm, say that even the prophetesses are to keep silence: (1.) Because it is against the order of nature and of the Law, in Genesis 3:16, for women, who have been made subject to men, to speak in their presence. (2.) Because it is opposed to the modesty and humility which befits them. (3.) Because man is endowed with better judgment, reason, discursive power, and discretion than woman. (4.) She is rightly bidden, says S. Anselm, to keep silence, because when she spoke it was to persuade man to sin (Gen 3:6). (5.) To curb her loquacity, for, as it is said, ‘when two women quarrel it is like the beating of two cymbals or the clanging of two bells.’ This might readily enough happen in the church if they were allowed to teach. About this silence enjoined on women, see notes on 1 Timothy 2:9 . How much is it then against the command of S. Paul, against all law, right, and seemliness, for a woman to be the head of a church!

“Tropologically woman stands for passion and lust, man for reason. Let the first then be silent and obey the reason. Cf. S. Chrysostom ( Hom. 37 in Morali. ). Aristotle ( de Nat. Animal. lib. ix. c. 1) says: ‘Woman is more pitiful and more inclined to tears than man; also more envious, more ready to complain, to utter curses, and to revenge; she is besides more anxious and desponding than man, more pert and untruthful, and more easily deceived.’ Ver. 35. And if they will learn anything, let them ask their husbands at home. Hence Primasius says that men ought to be well taught enough to teach their wives in matters of faith. But what if they are themselves untaught, as is often the case? Who, then, is to teach the woman? Primasius answers that they have preachers, confessors, and teachers to instruct them. Again, it is better for them to be ignorant of some things that are not essentials than to ask and learn about them in public, to their own shame and the scandal of the Church.

“You may say that it is recorded in S. Luk 2:38 that Anna the prophetess spoke in the Temple to all concerning Christ. The answer is that she spoke to all in private, and one by one, not in a church assembly, nor in the Temple properly so called, for neither man nor woman, but the priests alone, were allowed to enter the Temple at Jerusalem. Anna, then, spoke to the women singly in the court of the women; for, as Josephus says, the women had a court distinct from the men’s court.

“You may say again, ‘Nuns sing in their churches.’ I answer that theirs is not a church in the sense of being an assembly of the faithful, but merely a choir of nuns. The Apostle does not forbid women to speak or sing among women, but he forbids it in the common assembly only, where both men and women meet. In this Cajetan agrees. Moreover, S. Paul does not allude to such public speaking as is sanctioned by authority, but that particular and individual speech which consists in teaching, exhorting, and asking questions.

“Add to this that he is speaking of married women only, for he orders such to keep silence in the church and be subject to their husbands, and ask them at home what they want to know.”

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