I recently asked a question pertaining to why both men and women believers were baptised in water although only males were circumcised. One of the answers by SupportiveDante said that Hugh of St. Victor was quoted by St. Thomas as saying:
"... the circumcision of the flesh was given to men alone, for the
Sacred Scriptures customarily represented the soul by the masculine
sex, but the flesh by the feminine, so that it would be manifest that
circumcision conferred sanctification on souls, but did not remove the
corruption of the flesh." (Aquinas, Sentences IV, D. 1 Q. 2 A. 2.2.SC)
That strikes me as a view that could only be held by someone who did not believe that God created woman in His own image, given that God is not made of matter, but is Spirit. I could be wrong about that, of course: but it seems to imply that man is supremely a spiritual being, while woman is merely fleshly.
Consulting a Catholic book on the matter of virginity in the early church period, there seemed to be a point made about the immense virtue of never engaging in carnal (fleshly) sex. Virginity was written of as a kind of martyrdom. While it is true that both men and women could choose to remain virgins for their entire lives, women who did this seemed to be viewed in greater awe, perhaps because of Catholic views about perpetual virginity, as they thought of regarding Mary.
Further, given the following views of women as merely designed by God to bear children, it is clear that many in church institutions had a very low estimation of women as carnal, physical creatures who could even detract men from their higher, spiritual purposes as made in the image of God. First, Boniface Ramsey mentioned the married Tertullian as speaking highly of marriage prior to falling "prey to the harshness of Montanism, which could hardly distinguish between marriage and fornication." (Cf. Exhort. cast. 9) Beginning to Read the Fathers, p.137, Boniface Ramsey, Paulist Press, 1985
He also refers to Methodius of Olympus writing (in the third century) that, "Only when [Adam] consorts and keeps company with corruption does he become corrupt." (Symposium 3.7 Ibid. p.61) This is another harkening back to the garden of Eden and the woman tempting the man.
Now here is Ramsey's point about Augustine's view of woman being created for no other purpose than to help the man beget children - a purely physical role, unlike man's higher, spiritual role:
"Underlying this view of the incompatibility of married life and the
pursuit of anything serious on a husband's part, it goes without
saying, is the demeaning attitude toward women in classical antiquity.
A woman's overarching reason for existence was to bear children; for
companionship it was usually assumed that a man would seek out the
company of another man. Augustine expresses the position well in
commenting on the creation of Eve from Adam's side..." [The quote ends with Augustine saying that God could just as easily have created a man from Adam's side. "Consequently, I do not see what help a woman is to a man if not for childbearing." To read the
full words of Augustine, commencing, "If the woman was not made for the man in order to help him in begetting children, for what purpose was she made...?" consult De Gen. ad litt. 9.5.9.] Ibid. Ramsey
I have come across similar views in Protestant literature. It is a centuries-old demeaning view of women as being lower creatures than man and certainly spiritually and intellectually lower; that woman was simply a physical creation, while man was spiritual by virtue of being created in the image of God.