to mention the word of knowledge
and of wisdom.
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SECOND ARTICLE [II-II, Q. 177, Art. 2]

Whether the Grace of the Word of Wisdom and Knowledge Is Becoming to
Women?

Objection 1: It would seem that the grace of the word of wisdom and
knowledge is becoming even to women. For teaching is pertinent to
this grace, as stated in the foregoing Article. Now it is becoming to
a woman to teach; for it is written (Prov. 4:3, 4): "I was an only
son in the sight of my mother, and she taught me [*Vulg.: 'I was my
father's son, tender, and as an only son in the sight of my mother.
And he taught me.']." Therefore this grace is becoming to women.

Obj. 2: Further, the grace of prophecy is greater than the grace of
the word, even as the contemplation of truth is greater than its
utterance. But prophecy is granted to women, as we read of Deborah
(Judges 4:4), and of Holda the prophetess, the wife of Sellum (4
Kings 22:14), and of the four daughters of Philip (Acts 21:9).
Moreover the Apostle says (1 Cor. 11:5): "Every woman praying or
prophesying," etc. Much more therefore would it seem that the grace
of the word is becoming to a woman.

Obj. 3: Further, it is written (1 Pet. 4:10): "As every man hath
received grace ministering the same one to another." Now some women
receive the grace of wisdom and knowledge, which they cannot minister
to others except by the grace of the word. Therefore the grace of the
word is becoming to women.

_On the contrary,_ The Apostle says (1 Cor. 14:34): "Let women keep
silence in the churches," and (1 Tim. 2:12): "I suffer not a woman to
teach." Now this pertains especially to the grace of the word.
Therefore the grace of the word is not becoming to women.

_I answer that,_ Speech may be employed in two ways: in one way
privately, to one or a few, in familiar conversation, and in this
respect the grace of the word may be becoming to women; in another
way, publicly, addressing oneself to the whole church, and this is
not permitted to women. First and chiefly, on account of the
condition attaching to the female sex, whereby woman should be
subject to man, as appears from Gen. 3:16. Now teaching and
persuading publicly in the church belong not to subjects but to the
prelates (although men who are subjects may do these things if they
be so commissioned, because their subjection is not a result of their
natural sex, as it is with women, but of some thing supervening by
accident)