Seite - 38 - in Austrian Law Journal, Band 1/2017

ALJ 1/2017 Leo Peppe 38 After Constantine and later the establishment of Christianity as the state religion, the process of institutionalizing the Church led to the formation of the ecclesiastical hierarchy and the regula- tion of Church property, with an infinity of problems and uncertain solutions, for example, the inheritance of the personal property of a bishop by his wife and children.66 The subordination of women is expressed in this sphere by their exclusion from this hierarchy and the creation of new distinctions within the female sex. For example, there was a fierce debate over the wealthy Chris- tian widows’ role in the Church, as widowhood had “restored” their quasi-virginal condition. How- ever, at this point we are approaching the Middle Age and its abbesses. Rocca, supra note 35, a 743; tutelage, supra note 43] that it is structured following a rabbinic style of exposition “vom Leichteren aufs Schwerere”. It has also been written that the syntagma “quanto magis” “interrogatively, is often used in argument” [so ALEXANDER SOUTER, VII 4 A STUDY OF AMBROSIASTER 71 (1905)]. The conclusion should be that in this text the most important exclusion for women is “to rule”, imperare. In the time of Ambrosiaster, it meant to be a formal and real Empress, with all the powers of an Emperor [still in 800 CE one of the arguments for the crowning as Emperor of Charles the Great would be that the throne of Costantinople was vacant, as it was occu- pied by a woman, Irene]). About docere see now K. Zamfir, Women Teaching-Spiritually Washing the Feet of the Saints? The Early Christian Reception of 1 Timothy 2:11–12, 32/2 ANNALI DI STORIA DELL’ESEGESI 353, spec. 373–375 (2015). 66 CAN. APOST. 40 (IV century CE or a bit earlier).