Read Part One HERE
In this post I will focus on Roman Catholic Church Father Augustine. He lived from 354 A.D. - 430 A.D.
Augustine has said the following:
"The woman together with the man is the image of God, so that the whole substance is one image. But when she is assigned as helpmate, a function that pertains to her alone, she is not in the image of God, but as far as the man is concerned, he is by himself alone the image of God, just as fully and completely as when he and the woman are joined together into one."
He has, furthermore, said:
"If it were not the case that the woman was created to be a man's helper specifically for the production of children, then why would she have been created as "helper" (Genesis 2:18)? I cannot think of any reason for a woman being made a man's helper, if we dismiss the reason of procreation."
In this post I will focus on Roman Catholic Church Father Augustine. He lived from 354 A.D. - 430 A.D.
Augustine has said the following:
"The woman together with the man is the image of God, so that the whole substance is one image. But when she is assigned as helpmate, a function that pertains to her alone, she is not in the image of God, but as far as the man is concerned, he is by himself alone the image of God, just as fully and completely as when he and the woman are joined together into one."
He has, furthermore, said:
"If it were not the case that the woman was created to be a man's helper specifically for the production of children, then why would she have been created as "helper" (Genesis 2:18)? I cannot think of any reason for a woman being made a man's helper, if we dismiss the reason of procreation."
Read Part Nine HERE
According to Augustine, the man on his own was made in the image of God but the woman on her own was not made in the image of God. However, according to Genesis 1:26-28 both the man and the woman were made in the image of God.
ReplyDeleteFurthermore, God formed the woman from the man's side or "tselah" (Genesis 2:21) as an equal partner or "ezer" (Genesis 2:18) to rule over creation together and not just for the sake of procreation as Augustine seems to think.