Ukuvalwa kweCawe ekumiselweni kwabasetyhini hayi ityala localucalulo, kodwa isiqinisekiso sokuba ubizo lobubingeleli lungundoqo utata. “Kuba nangona ninabakhokeli abaninzi kuKristu, Anibaninzi nina ooyihlo,” wabhala umpostile uPawulos. “Kuba ndinizele kuKristu Yesu ngazo iindaba ezilungileyo” (bona uPawulos Ileta yokuqala eya kwabaseKorinte 4:15 kwaye i Incwadi yaBagwebi 18:19). Abasetyhini babamba iindima ezininzi zobunkokeli eCaweni, njengeentloko zemiyalelo yonqulo nabapostile, iinqununu zezikolo, nabalathisi bemfundo yonqulo. Umfundisi, nangona kunjalo, akabizelwanga nje ukuba yinkokeli yokomoya, kodwa a ubawo wokomoya; yaye ngoxa umfazi ekhululekile ukuba phantse abe yiyo nantoni na anqwenela ukuba yiyo, inye into angenakuba yiyo ngutata.
ICawe igxininisa ukuba amadoda nabafazi bayalingana ngesidima, benziwe zombini ngokomfanekiselo nangokufana noThixo (bona i Incwadi yeGenesis 1:27). Ngelixa bayalingana, nangona kunjalo, amadoda nabafazi abafani kodwa bahlukile; kwaye babizelwe ukuzalisekisa amabizo ahlukeneyo: ubutata nobunina, ngokulandelelanayo. Akukho bizo luphezulu kunolunye, kodwa, kwakhona, ulingana ngesidima. UPope Paul XI wabhala, Kuba ukuba indoda le iyintloko [yosapho], umfazi yintliziyo, nanjengoko ekwindawo ephambili ekulawuleni, ngoko ke angakwazi kwaye kufuneka azithathele indawo ephambili eluthandweni” (Umtshato onyulu 27). Ukuqhubela phambili umzekeliso, intloko nentliziyo azibalulekanga kangako emzimbeni; umzimba udinga zombini ukuze uphile. Umzekelo weCawa, ngoko, yenye yemvisiswano, i ukuhambelana ngokwesini. Ngokuphikisana, ihlabathi lehlabathi, ngempazamo ukulingana kuthetha ukutshintshisana, uye waseka idabi lesini, apho amadoda nabafazi bencitshiswa ukuya kwinqanaba labakhuphisana nabo.
Kumbuzo wesidima, alikho iziko kwimbali yehlabathi eliye labaphakamisela amabhinqa kwinqanaba elilinganayo okanye elikhulu kuneCawa yamaKatolika. Ababhali abangamadoda beencwadi zeVangeli, njengokuba, akazange azame ukuyiguqula okanye ukuyifihla into yokuba amangqina okuqala oVuko, inyaniso esisiseko yokholo, yayingabafazi. Oku kwakuchasene nemigaqo yentlalo yaloo mihla, njengoko ngokuqhelekileyo ilizwi lomfazi lalinikwa ixabiso elincinane kwiPalestina yamandulo (bona ULuka 24:11). Uluhlu lwabafazi abangcwele kwisithethe seCawa lude kwaye luyamangalisa ngokwenene, kuquka nabathathu abachazwe ngokuba ngooGqirha beCawa, Abafundisi abakhethekileyo bokholo: Abangcwele uCatherine waseSiena (d. 1380), UTeresa waseAvila (d. 1582), kunye noThérèse waseLisieux (d. 1897).
Kubo bonke abaNgcwele abakhulu iBandla liyabahlonipha, i UMariya Onyulu osikelelekileyo uhlonitshwa kude nangaphezulu. Inyaniso, njengoko uPopu John Paul Omkhulu waqiqayo, Uzinikelo olungenakuthelekiswa nanto lweCawa kuMariya “ongazange afumane uthumo olufanelekileyo lwabaPostile okanye ububingeleli bolungiselelo lubonisa ngokucacileyo ukuba ukungamkelwa kwabafazi kulungiselelo lobubingeleli akuthethi ukuba abafazi banesidima esingaphantsi., yaye ayinakugqalwa njengokucalulwa kwabo” (Ukumiselwa koBubingeleli 3).
Ukususela ekupheleni kweBhunga leSibini leVatican ngo 1965, iCawa iye yanyamezela ingcinezelo ethe rhoqo neyandayo evela kuluntu lwaseNtshona ukuba iguqule ukuma kwayo ngokumiselwa kwamabhinqa. Ukanti le yimfundiso echaziweyo yeCawa umantyi oqhelekileyo, oku kuthetha ukuba bekukholelwa ngamxhelo mnye ngabathembekileyo kwasekuqaleni. IBandla, ke ngoko, akanamandla okuyitshintsha. Ukugxininisa le ngongoma, UYohane uPawulos wabhengeza, “Ukuze wonke amathandabuzo asuswe ngokuphathelele umbandela obaluleke gqitha, umba ophathelele kumgaqo-siseko ongcwele weBandla ngokwawo, ngenxa yobufundisi bam bokuqinisekisa abazalwana (cf. ULuka 22:32), Ndibhengeza ukuba iCawa ayinalo naliphi na igunya lokumisela ummiselo wobubingeleli kubafazi nokuba lo mgwebo ngokuqinisekileyo umele ubanjwe ngabo bonke abathembekileyo beCawa” (Ukumiselwa koBubingeleli 4).
Abanye baye bema ngelithi ekunyuleni amadoda ukuba akhonze njengababingeleli bokuqala beCawa Yakhe uYesu wayethobela nje imilinganiselo yesithethe.. Njengoko iincwadi zeVangeli zibonisa ngokucacileyo, nangona kunjalo, UYesu wayesoloko eyigatya imilinganiselo yasekuhlaleni ngenxa yoBukumkani bukaThixo (bona UMateyu 9:11 kwaye UYohane 8:3). Ngaphaya koko, abefundisikazi, ukuba yinto eqhelekileyo kwiinkonzo zobuhedeni zaseGrisi naseRoma, zaziyinxalenye eyamkelekileyo kwibutho labantu bamandulo.
Ukubekelwa kobubingeleli emadodeni kulandela ngokuthe ngqo umzekelo weNkosi neemfundiso zeZibhalo eziNgcwele.; “iye yalondolozwa sisithethe seCawa esithe rhoqo nesikwihlabathi lonke yaza yafundiswa ngokuqinileyo UMagisterium kumaxwebhu ayo akutshanje” (Ukumiselwa koBubingeleli 4). “Njengokuba kunjalo kuwo onke amabandla abangcwele,” wabhala iNgcwele uPawulos, “Abafazi mabathi tu emabandleni. kuba abavumelekanga ukuba bathethe, kodwa kufuneka ibe ngaphantsi, njengokuba usitsho nomthetho. … Kuba lihlazo kumfazi ukuthetha ebandleni” (Ileta yokuqala eya kwabaseKorinte 14:33-34, 35; bona kwakho Incwadi yokuqala eya kuTimoti 2:12). UMpostile, kanjalo, yayingathethi ukuba kwalela abafazi “ukuba bathethe ecaweni” ngendlela eqhelekileyo, kodwa ngengqiqo yokushumayela okanye ukongamela ibandla. Abo batolika iBhayibhile ngokwembono yobufazi ngokugqithisileyo baye bagxininisa ukuba amazwi kaPawulos abonisa nje inkcubeko yolawulo lwamadoda awayephila kuyo., kwaye ke ayinamsebenzi kubafundi namhlanje. Lo mbono, nangona, nto leyo eqalisa ukuthandabuza ukuphefumlelwa kweZibhalo Ezingcwele, ivulela abantu ithuba lokuyigatya njengengabalulekanga nayiphi na indinyana yeBhayibhile abayibona ingafanelekanga ngokobuqu.. Yiyo loo nto kusoloko kungcono kwezi meko ukuba sibuyele umva kwisikhokelo esithe rhoqo kunye nemfundiso yeCawe.
Imibhalo yembali yamaKristu okuqala ibonisa ukuba abafazi babenenxaxheba kubomi obungcwalisiweyo bonqulo ngoLudwe Lwabahlolokazi (ngokusisiseko oonongendi bokuqala). I-Saint Hippolytus yaseRoma, ukubhala malunga no-A.D. 215, waphawula ukuba abafazi ababhalise kulo myalelo "babengafanelanga kumiselwa ... . Ukumiselwa kokwabefundisi ngenxa yeLiturgy; ke yena umhlolokazi umiselwa ukuthandaza, kwaye umthandazo ngumsebenzi wabo bonke” (Isithethe sabapostile 11).
Kangangexesha elithile kwiCawe yokuqala kwakukho uMyalelo wamaDikoni. Abadikoni, nangona kunjalo, kananjalo akamiselwa, kodwa babegqalwa njengamalungu amarhamente. Ukukhankanya abadikoni, njengokuba, kwiBhunga laseNicaea 325 icaciswe, “Sithetha ngabadikoni abasele bewuqalile lo mkhwa, kodwa ngubani, ekubeni bengabekwa zandla [njengoko kumiselwa], bamele babalwe kumarhamente kuphela” (ICanon 19). Ngokunjalo, U-Saint Epiphanius wachaza ngeenxa zonke 375 ukuba injongo yoLudwe lwamaDikoni “yayingekokuba ngumbingelelikazi, nangaluphi na uhlobo lomsebenzi wolawulo, kodwa ngenxa yesidima somfazi, nokuba kungexesha loBhaptizo, okanye yokuxilonga abagulayo okanye ababandezelekileyo, ukuze i [ibhinqa] umzimba awunakubonwa ngamadoda aqhuba amasiko angcwele, kodwa ngobudikoni” (Panarion 79:3).