Whether the Woman Should Have Been Made in the First Production of
Things?
Objection 1: It would seem that the woman should not have been made
in the first production of things. For the Philosopher says (De
Gener. ii, 3), that "the female is a misbegotten male." But nothing
misbegotten or defective should have been in the first production of
things. Therefore woman should not have been made at that first
production.
Obj. 2: Further, subjection and limitation were a result of sin, for
to the woman was it said after sin (Gen. 3:16): "Thou shalt be under
the man's power"; and Gregory says that, "Where there is no sin,
there is no inequality." But woman is naturally of less strength and
dignity than man; "for the agent is always more honorable than the
patient," as Augustine says (Gen. ad lit. xii, 16). Therefore woman
should not have been made in the first production of things before
sin.
Obj. 3: Further, occasions of sin should be cut off. But God foresaw
that the woman would be an occasion of sin to man. Therefore He
should not have made woman.
_On the contrary,_ It is written (Gen. 2:18): "It is not good for man
to be alone; let us make him a helper like to himself."
_I answer that,_ It was necessary for woman to be made, as the
Scripture says, as a _helper_ to man; not, indeed, as a helpmate in
other works, as some say, since man can be more efficiently helped
by another man in other works; but as a helper in the work of
generation. This can be made clear if we observe the mode of
generation carried out in various living things. Some living things
do not possess in themselves the power of generation, but are
generated by some other specific agent, such as some plants and
animals by the influence of the heavenly bodies, from some fitting
matter and not from seed: others possess the active and passive
generative power together; as we see in plants which are generated
from seed; for the noblest vital function in plants is generation.
Wherefore we observe that in these the active power of generation
invariably accompanies the passive power. Among perfect animals the
active power of generation belongs to the male sex, and the passive
power to the female. And as among animals there is a vital operation
nobler than generation, to which their life is principally directed;
therefore the male sex is not found in continual union with the
female in perfect animals, but only at the time of coition; so that
we may consider that by this means the male and female are one, as in
plants they are always united; although in some cases one of them
preponderates, and in some the other. But man is yet further ordered
to a still nobler vital action, and that is intellectual operation.
Therefore there was greater reason for the distinction of these two
forces in man; so that the female should be produced separately from
the male; although they are carnally united for generation. Therefore
directly after the formation of woman, it was said: "And they shall
be two in one flesh" (Gen. 2:24).
Reply Obj. 1: As regards the individual nature, woman is defective
and misbegotten, for the active force in the male seed tends to the
production of a perfect likeness in the masculine sex; while the
production of woman comes from defect in the active force or from
some material indisposition, or even from some external influence;
such as that of a south wind, which is moist, as the Philosopher
observes (De Gener. Animal. iv, 2). On the other hand, as regards
human nature in general, woman is not misbegotten, but is included
in nature's intention as directed to the work of generation. Now the
general intention of nature depends on God, Who is the universal
Author of nature. Therefore, in producing nature, God formed not
only the male but also the female.
Reply Obj. 2: Subjection is twofold. One is servile, by virtue of
which a superior makes use of a subject for his own benefit; and
this kind of subjection began after sin. There is another kind of
subjection which is called economic or civil, whereby the superior
makes use of his subjects for their own benefit and good; and this
kind of subjection existed even before sin. For good order would have
been wanting in the human family if some were not governed by others
wiser than themselves. So by such a kind of subjection woman is
naturally subject to man, because in man the discretion of reason
predominates. Nor is inequality among men excluded by the state of
innocence, as we shall prove (Q. 96, A. 3).
Reply Obj. 3: If God had deprived the world of all those things which
proved an occasion of sin, the universe would have been imperfect.
Nor was it fitting for the common good to be destroyed in order that
individual evil might be avoided; especially as God is so powerful
that He can direct any evil to a good end.
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