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It appears that the Church of the Corinthians was infected with this fault too, that the talkativeness of women was allowed a place in the sacred assembly, or rather that the fullest liberty was given to it. Hence he forbids them to speak in public, either for the purpose of teaching or of prophesying. This, however, we must understand as referring to ordinary service, or where there is a Church in a regularly constituted state; for a necessity may occur of such a nature as to require that a woman should speak in public; but Paul has merely in view what is becoming in a duly regulated assembly.
34.Let them be in subjection, as also saith the law. What connection has the object that he has in view with the subjection under which the law places women? “ what is there,” some one will say, “ hinder their being in subjection, and yet at the same time teaching?” I answer, that the office of teaching (877) is a superiority in the Church, and is, consequently, inconsistent with subjection. For how unseemly a thing it were, that one who is under subjection to one of the members, should preside (878) over the entire body! It is therefore an argument from things inconsistent — If the woman is under subjection, she is, consequently, prohibited from authority to teach in public. (879) And unquestionably, (880) wherever even natural propriety has been maintained, women have in all ages been excluded from the public management of affairs. It is the dictate of common sense, that female government is improper and unseemly. Nay more, while originally they had permission given to them at Rome to plead before a court, (881) the effrontery of Caia Afrania (882) led to their being interdicted, even from this. Paul’ reasoning, however, is simple — that authority to teach is not suitable to the station that a woman occupies, because, if she teaches, she presides over all the men, while it becomes her to be under subjection.
(877) “D’ ou de prescher;” — “ teaching or of preaching.”
(878) “Eust preeminence et authorite;” — “ have pre-eminence and authority.”
(879) “Elle ne pent donc auoir authorire publique de prescher ou enseigner;” — “ cannot, therefore, have public authority to preach or teach.”
(880) “Entre toutes les nations et peuples;” — “ all nations and peoples.”
(881) “On les souffroit proposer deuant les iuges, et plaider publiquement;” — “ were allowed to make an appearance before the judges, and plead publicly.”’
(882) Caia, Afrania was the wife of a senator, Licinius Buccio. The circumstance referred to by Calvin is related by Valerius Maximus, (lib. 8. c. 3. n. 2,) in the following terms: — “Mulicbris verecundiae oblita, suas per se causas agebat, et importunis clamoribus judicibus obstrepebat; non quod advocati ei deessent, sed quia impudentia abundabat. Hinc factum est. ut mulieres perfrictae frontis et matronalis pudoris oblitae, Afraniae per contumeliam dicerentur;” — “ of the modesty that becomes a femme, she pleaded her own cause in person, and annoyed the judges with a senseless clamouring — not from any want of advocates to take her case in hand, but from excessive impudence. In consequence of this, women that were of bold front, and were forgetful of the modesty that becomes a matron, were, by way of reproach, called Afranias. ” — Ed.