Women in the assembly

The Jewish Encyclopedia identifies a Sagerin as a leader of women in public prayer. It says the separation of the sexes at Jewish worship was insisted on even in Temple days, but women were by tradition recognized as entitled to appoint a prayer-leader from among themselves.

The Executive Committee of the Editorial Board and Francis L. Cohen, The Jewish Encyclopedia (New York: Funk & Wagnalls, 1901-1906), s.v. 'Sagerin' — article, opening paragraph

Chrysostom says Paul, having curbed disorder from tongues and prophecy and required order among speakers, next addresses the disorder caused by women, cutting off their unseasonable boldness of speech. Since even those with gifts may not speak inconsiderately or whenever they will, though moved by the Spirit, much less may women who prate idly and to no purpose.

John Chrysostom (c. 349-407), Homilies on the Epistles of Paul to the Corinthians (trans. Talbot W. Chambers), in Nicene and Post-Nicene Fathers, ser. 1, vol. 12 (ed. Philip Schaff; New York: Christian Literature Publishing Co., 1889) — Homily XXXVII (on 1 Cor 14:34-35)

Thomas Aquinas says speech may be used in two ways. Privately, to one or a few in familiar conversation, the grace of the word may be becoming to women. Publicly, however, addressing the whole church is not permitted to women.

Thomas Aquinas (1225-1274); trans. Fathers of the English Dominican Province (1920), Summa Theologiae, Second and Revised Edition (New Advent) — II-II, q. 177, a. 2 ('Whether the grace of the word of wisdom and knowledge is becoming to women?'), reply

The Constitutions of the Holy Apostles does not permit women to teach in the church; they may only pray and hear those who teach. It grounds this in Jesus sending out the twelve to make disciples but nowhere sending women to preach, although He did not want such.

Constitutions of the Holy Apostles (Syrian church order, c. 4th century), Constitutions of the Holy Apostles, Book III, in Ante-Nicene Fathers, vol. 7 (eds. Alexander Roberts and James Donaldson; Buffalo: Christian Literature Publishing Co., 1886) — Book III, section i ('Concerning Widows'), ch. VI ('That Women Ought Not to Teach, Because It is Unseemly')

Calvin says the Corinthian church was infected with the fault of allowing women's talkativeness in the sacred assembly, giving it full liberty. He therefore forbids women to speak publicly for teaching or prophesying. This applies to ordinary service or a regularly constituted church, though necessity may require a woman to speak publicly.

John Calvin (1509-1564), Commentary on the Epistles of Paul the Apostle to the Corinthians, vol. 1 (trans. John Pringle; Edinburgh: Calvin Translation Society, 1848; CCEL edition) — Commentary on 1 Corinthians 14:34-35

Albert Barnes holds that no New Testament rule is more positive than this one. He says that however plausible the reasons for disregarding it and allowing women to take part in conducting public worship, Paul’s authority is positive and his meaning cannot be mistaken.

Albert Barnes (1798-1870), Notes on the New Testament, Explanatory and Practical (enlarged ed. by Robert Frew; CCEL carries the Baker reprint) — Note on 1 Corinthians 14:34 (the strict reading)

Luther Lee argues that, granting the law referred to, it binds only married women, because the obedience required is to their husbands and can be required only of women who have husbands. He says this consequence is fatal to the argument for female silence.

Luther Lee (1800-1889), Woman's Right to Preach the Gospel: A Sermon, Preached at the Ordination of the Rev. Miss Antoinette L. Brown, at South Butler, Wayne County, N.Y., Sept. 15, 1853 (Syracuse: Wesleyan Methodist Book-Room, 1853) — sermon, argument on 1 Corinthians 14:34-35 (the 'law' appealed to read as Genesis 3:16)