{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-97","native_reference":{"book_number":530,"chapter_from":11,"chapter_to":11,"system":"MyBible module coordinates (mapping unverified)","verse_from":7,"verse_to":7},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Ambrosiaster</b>: Although man and woman are of the same substance, the man has relational priority because he is the head of the woman. He is greater than she is by cause and order, but not by substance. Woman is the glory of man, but there is an enormous distance between that and being the glory of God.<br/><i>— COMMENTARY ON PAUL'S EPISTLES</i></p><p><b>Augustine of Hippo</b>: [The Manichaeans say]: \"The devil should not have been allowed to approach the woman.\" On the contrary, she should not have allowed the devil to approach her. She was made so that, if she were unwilling, she could have prevented his approach. Then they say: \"Maybe the woman should not even have been made.\" This would be to admit that something good should not have been made. For there can be no doubt that the woman is good—so good that the apostle says that she is the glory of man and that all things are from God. .</p><p><b>Augustine of Hippo</b>: It is not as though one part of humanity belongs to God as its author and another to darkness, as some claim. Rather the part that has the power of ruling and the part that is ruled are both from God. Thus the apostle says, \"A man certainly should not cover his head, since he is the image and glory of God, but a woman is the glory of man.\" .</p><p><b>Augustine of Hippo</b>: This image made to the image of God is not equal to and coeternal with him whose image he is, and it would not be, even if it had not sinned at all. The meaning of the words of God when he said: \"Let us make man to our image and likeness\" must be understood. They were not spoken in the singular but in the plural. For man was not made in the image of the Father alone, or of the Son alone, or of the Holy Spirit alone, but in the image of the Trinity.</p><p><b>Cosmas Indicopleustes</b>: For a man ought not to cover his head, being the image and glory of God; thus expressly declaring that man was made for the glory of God, and, in accordance with this, calling him His image, as man alone is capable of knowing that there is one Creator of the universe, even God, who formed man as the only living creature in whose composition are found all the natural qualities.<br/><i>— The Christian Topography, Book 5</i></p><p><b>John Chrysostom</b>: Then he states also a cause, as one discoursing with those who are free: a thing which in many places I have remarked. What then is the cause?</p><p>\"For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God.\"</p><p>This is again another cause. \"Not only,\" so he speaks, \"because he hath Christ to be His Head ought he not to cover the head, but because also he rules over the woman.\" For the ruler when he comes before the king ought to have the symbol of his rule. As therefore no ruler without military girdle and cloak, would venture to appear before him that hath the diadem: so neither do thou without the symbols of thy rule, (one of which is the not being covered,) pray before God, lest thou insult both thyself and Him that hath honored thee.</p><p>And the same thing likewise one may say regarding the woman. For to her also is it a reproach, the not having the symbols of her subjection. \"But the woman is the glory of the man.\" Therefore the rule of the man is natural.<br/><i>— Homily on 1 Corinthians 26</i></p><p><b>Methodius of Olympus</b>: And he asks what will be the appearance of the risen body, when this human form, as according to him useless, shall wholly disappear; since it is the most lovely of all things which are combined in living creatures, as being the form which the Deity Himself employs, as the most wise Paul explains: \"For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; \"<br/><i>— Methodius From the Discourse on the Resurrection</i></p><p><b>Severian of Gabala</b>: From this we learn that man is not the image of God because of his soul or because of his body. If that were the case, woman would be the image of God in exactly the same way as man, because she too has a soul and a body. What we are talking about here is not nature but a relationship. For just as God has nobody over him in all creation, so man has no one over him in the natural world. But a woman does—she has man over her.<br/><i>— PAULINE COMMENTARY FROM THE GREEK CHURCH</i></p><p><b>Tertullian</b>: Therefore, too, the Lord demanded that the money should be shown Him, and inquired about the image, whose it was; and when He had heard it was Caesar's, said, \"Render to Caesar what are Caesar's, and what are God's to God; \"that is, the image of Caesar, which is on the coin, to Caesar, and the image of God, which is on man, to God; so as to render to Caesar indeed money, to God yourself.<br/><i>— On Idolatry</i></p><p><b>Tertullian</b>: Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: \"The man ought not to cover his head, forasmuch as he is the image of God.\" Since then he is the image of the Creator (for He, when looking on Christ His Word, who was to become man, said, \"Let us make man in our own image, after our likeness\" ), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head But wherefore \"ought the woman to have power over her head, because of the angels? \" If it is because \"she was created for the man,\" and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline.<br/><i>— Against Marcion Book V</i></p><p><b>Tertullian</b>: The will of God is our sanctification, for He wishes His \"image \"-us-to become likewise His \"likeness; \" that we may be \"holy\" just as Himself is \"holy.<br/><i>— On Exhortation to Chastity</i></p>","source_html_sha256":"50c48007bdbcc62e45576872bf36fcd27c97c41553f0c2f6e4d9a92cb8297fa4","source_module":"ECF","source_row_id":97,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"c972b51126711a98a363f5b913b637b6b63e5c9d6e3964d0421f3623186f55ac","translator":null,"work":null}