The Early Church Fathers held mixed views of women. Many blamed Eve for the fall of humanity and saw women as weak and untrustworthy. Figures like Augustine and Tertullian argued that sin entered the world through Eve. However, some Church Fathers also recognized women's positive roles. Hermas's writings saw woman as representing the Church. Jerome respected women scholars. Augustine revered his mother's spiritual counsel. While views against women prevailed overall, some Church Fathers acknowledged women's spiritual capabilities and contributions to the early Church.

1. Early Church Fathers view on Women
Introduction
The Early Church Fathers view of women is a topic which can be discussed today differently. The
view of women can be summed up by the term of the title of the article on Augustine by Maureen
McKew, “Misogynist, Apologist or Simply a Mixed Bag”.1
Let us look at a general picture of how the Early Church Fathers viewed women.
Fall of Woman in Genesis
The main reason for the fall of woman is the text in Genesis where Eve takes the fruit from the
serpent and sins. This text has been used as a tool in later centuries to dominate women.
Points of Contention according to feminists today
Genesis 3 - Woman in the Fall2
1. It has been argued that the whole female sex was shown to be ‘weak and fickle,’’ the
whole female race transgressed’.
2. The interpretation of Tertullian was such that it was through Eve, that sin entered the
world.
3. As woman was the first to fall into temptation, it was argued that woman is generally
simple-minded, gullible and untrustworthy.
View of the Early Church Fathers
Views against women
It is no surprise that the early church fathers continued to blame Eve. In the writings of Irenaeus,
the second-century A.D. bishop of Lyons, the devil-serpent uses Eve to attack Adam. In Against
Heresies (Adversus Haereses), Irenaeus claims that Eve was "deceived by Satan hidden within
the serpent and play[ed] right into Satan's hand by leading Adam into sin."(8) Irenaeus, like the
author of the Apocalypse of Moses, sees Adam as a pawn in the devil's duel with God. In both
texts, the devil disguises himself as a serpent to trick Eve; Adam, the innocent victim, sins solely
because of Eve's treachery.3
Many Church elders such as Augustine and Tertullian have blamed the woman as the one who
gave way to sin in the world. Augustine said that the woman, by herself, is not the image of God.
Aquinas believes that woman was made only for procreation. Thomas Aquinas believed that
female gender as the weaker sex depends on the other sex for direction.
The exegesis of the Church Fathers of Biblical women was allegorical, and far removed from the
actual biblical texts. Thus diverse Old Testament righteous women such as Sarah, Zippora and
Deborah were all interpreted as prefiguring the Virgin or as allegories of the virtues, while
1
http://heritage.villanova.edu/vu/heritage/allthings/2001SU.htm accessed on 6th September, 2012 3:02
2
Mary Hayter, The New Eve in Christ, (Michigan: Wm B. Eerdmans, 1987), 102.
3
Susan L. Greiner, “Did Eve Fall or Was She Pushed?”, Bible Review August, 1999.

2. unrighteous females were depicted as allegories of the vices. Consequently, all women lost their
distinctiveness, In one of his sermons, Peter Chrysologus explains why women, who are inferior
to men in general and to the disciples in particular, should have been the first to approach the
tomb. Chrysologus justifies this by making clear that at that time they were not merely women
but, rather, the personification of the Church.4
Views in favour of Women
But in APE Hermas Vision in the Ante Nicene Fathers there is a mention of woman as the Church.
“And for her sake was the world made." (HV2 4:1 APE). Also in APE Hermas Mandate
(HMD 1:8 APE) concerning divorce it is said that “man and woman are to be treated exactly in
the same way.” Thus the Apostolic Fathers were not misogynists.
The Biblical texts referring to the Magdalene suggest that she could have lent herself to
representations of women in despair, ecstasy or love.12 The Church Fathers, however, in
conformance with their exegetical methods, presented the Magdalene and the events in her life
mainly allegorically. Her role at the Meal of Simon the Pharisee was interpreted as symbolizing
the new church, while in the Bethany scene sitting to Christ feet she was seen as representing
the vita contemplativa, as opposed to her sister Martha, who stood to serve Christ the vita activa.
To Saint Augustine the Magdalene exemplified the spiritual life and the new church; in her
depiction at the sepulchre of Christ he calls her Ecclesia ex gentilibus.5
Jerome, the most learned Scripture scholar in the world, spent his gifts enriching a community of
women who pressedhim to still greater learning. Gregory of Nyssa, a man of singular intelligence,
said he owed everything to his sister, Macrina, whom he called “The Teacher,” conferring on her
a title usually given to Jesus Christ.
Jerome never
Augustine revered his mother’s spiritual counsel as he revered none other on earth. She is the
humble star of his Confessions and his dialogues. And she was hardly an anomaly in his life. His
letters of spiritual direction to women show that he considered them his equals before God and
capable of great holiness.6
Mike Aquilina, author of “The Mothers of the Church” says, “I believe the contribution of early
Christian women is incalculable because it was quiet, yet phenomenally effective.”7
4
arts.tau.ac.il/departments/images/stories/.../assaph2-06kenaan.pdf accessed on 6th September, 2012
3:32
5
Ibid.
6
http://www.osv.com/tabid/7621/itemid/9762/Reflecting-on-the-mothers-of-the-Church.aspx accessed on
6th September, 2012 3:54
7
Ibid