The worke of six dayes being finished, God rested the seuēth day & blessed it. 8. Then placing man in paradise (planted with bewtiful & swete trees, & witered with foure riuers) 16. comandeth him not to eate of the tree of knowledge of good & euil. 18. & formed a woman of a ribbe of Adam.
1So the heavens and the earth were finished, and all the furniture of them.Furono adunque compiuti i cieli, e la terra, e tutto l'ornato loro.God createth not new kindes of creatures, yet stil worketh. Io. 5, 17. conseruing & gouerning al things and creatch soules, grace, and glorie of the same kind S. Aug. li, 4 de Gen. adlit. •. 12. THE heauens therfore & the earth were fully finished, and al the furniture of them.Igitur perfecti sunt cæli et terra, et omnis ornatus eorum. 2And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done.E Dio ebbe compiuta il settimo giorno l'opera, ch'egli avea fatta: e riposò il settimo giorno da tutte le opere, che avea compiute.And the seuenth day God ended his woorke which he had made: & rested the seuenth day, from al woorke that he had done.Complevitque Deus die septimo opus suum quod fecerat: et requievit die septimo ab universo opere quod patrarat. 3And he blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made.E benedisse il settimo giorno, e lo santificò: perché in esso avea riposato da tutte le opere, che Dio avea create e fatte.And he blessed the seuenth day and sanctified it: because in it he had ceased from al his woorke which God created to make.Et benedixit diei septimo, et sanctificavit illum, quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret. 4These are the generations of the heaven and the earth, when they were created, in the day that the Lord God made the heaven and the earth:Tale fu la origine del cielo, e della terra, quando l'uno, e l'altra fu creata nel giorno, in cui il Signore Dio fece il cielo, e la terra.These are the generations of heauen & earth, when they were created in the day, when our Lord God made the heauen, and the earth.Istæ sunt generationes cæli et terræ, quando creata sunt, in die quo fecit Dominus Deus cælum et terram, 5And every plant of the field before it sprung up in the earth, and every herb of the ground before it grew: for the Lord God had not rained upon the earth; and there was not a man to till the earth.E tutte le piante de' campi, prima che nascessero sulla terra, e tutte l'erbe della terra, prima che (da essa) spuntassero: imperocché il Signore non avea mandato pioggia sopra la terra; e uomo non era, che la coltivasse.And euery plant of the filde, before it shotvp in the earth. And euerie herbe of the ground before it sprang: for our Lord God had not rayned vpon the earth: and man was not to til the earth:et omne virgultum agri antequam orietur in terra, omnemque herbam regionis priusquam germinaret: non enim pluerat Dominus Deus super terram, et homo non erat qui operaretur terram:
6But a spring rose out of the earth, watering all the surface of the earth.Ma saliva dalla terra una fonte ad inaffiare la superficie della terra.But a spring rose out of the earth, watering al the ouermost part of the earth.sed fons ascendebat e terra, irrigans universam superficiem terræ. 7And the Lord God formed man of the slime of the earth: and breathed into his face the breath of life, and man became a living soul.Il Signore Dio adunque formò l'uomo di fango della terra, e gl'ispirò in faccia un soffio di vita: e l'uomo fu fatto anima vivente.Our Lord God therfore formed man of the slyme of the earch: and breathed into his face the breath oflife, & man became a liuing soule.Formavit igitur Dominus Deus hominem de limo terræ, et inspiravit in faciem ejus spiraculum vitæ, et factus est homo in animam viventem. 8And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed.Or il Signore avea piantato da principio un paradiso di delizie; dove collocò l'uomo, che avea formato.And our Lord God had planted a Paradise of pleasure from the beginning: wherin he placed man whom he had formed.Plantaverat autem Dominus Deus paradisum voluptatis a principio, in quo posuit hominem quem formaverat. 9And the Lord God brought forth of the ground all manner of trees, fair to behold, and pleasant to eat of: the tree of life also in the midst of paradise: and the tree of knowledge of good and evil.E il Signor Dio avea prodotto dalla terra ogni sorta di piante belle a vedersi, e di frutto dolce a mangiare, e l'albero eziandio della vita in mezzo al paradiso, e l'albero della scienza del bene e del male.And our Lord God brought forth of the ground al maner of trees, fayre to behold: and pleasant to eate of: the tree of life also in the middle of Paradise: and the tree of knowledge of good & euil.Produxitque Dominus Deus de humo omne lignum pulchrum visu, et ad vescendum suave lignum etiam vitæ in medio paradisi, lignumque scientiæ boni et mali. 10And a river went out of the place of pleasure to water paradise, which from thence is divided into four heads.E da questo luogo di delizie scaturiva un fiume ad inaffiare il paradiso, il qual (fiume) di là si divide in quattro capi.And a riuer issued out of the place of pleasure to water Paradise, which from thence is diuided into four heades.Et fluvius egrediebatur de loco voluptatis ad irrigandum paradisum, qui inde dividitur in quatuor capita. 11The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth.Uno dicesi Phison; ed è quello, che gira attorno il paese di Hevilath, dove nasce l'oro.The name of the one is Phison: that is it which compasseth al the land of Heuilath, where gold groweth.Nomen uni Phison: ipse est qui circuit omnem terram Hevilath, ubi nascitur aurum:
12And the gold of that land is very good: there is found bdellium, and the onyx stone.E l'oro di quel paese è ottimo: ivi trovasi il bdellio, e la pietra oniche.And the gold of that land is very good: there is sound bdelium, & the stone onyx.et aurum terræ illius optimum est; ibi invenitur bdellium, et lapis onychinus. 13And the name of the second river is Gehon: the same is it that compasseth all the land of Ethiopia.E il nome del secondo fiume è Gehon: ed è quello che gira per tutta la terra d'Etiopia.And the name of the second riuer is Gehon: that is it which compasseth al the land of Ethiopia.Et nomen fluvii secundi Gehon; ipse est qui circumit omnem terram Æthiopiæ. 14And the name of the third river is Tigris: the same passeth along by the Assyrians. And the fourth river is Euphrates.Il nome poi del terzo fiume è Tigri, che scorre verso gli Assirii. E il quarto fiume egli è l'Eufrate.And the name of the third riuer is Tygris: that same passeth along by the Assirians. And the fourth riuer, the same is Euphrates.Nomen vero fluminis tertii, Tigris: ipse vadit contra Assyrios. Fluvius autem quartus, ipse est Euphrates. 15And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it.Il Signore Dio adunque prese l'uomo, e lo collocò nel paradiso di delizie, affinché lo coltivasse e lo custodisse.Our Lord God therfore tooke man, & put him in the Paradise of pleasure, to woorke, & keepe it.Tulit ergo Dominus Deus hominem, et posuit eum in paradiso voluptatis, ut operaretur, et custodiret illum: 16And he commanded him, saying: Of every tree of paradise thou shalt eat:E gli fe' comando, dicendo: Mangia di tutte le piante del paradiso.And he commanded him saying: Of euerie tree of Paradise eate thou:præcepitque ei, dicens: Ex omni ligno paradisi comede; 17But of the tree of knowledge of good and evil, thou shalt not eat. For in what day soever thou shalt eat of it, thou shalt die the death.Ma del frutto dell'albero della scienza del bene e del male non mangiarne: imperocché in qualunque giorno tu ne mangerai, indubitatamente morrai.But of the tree of knowledge of good & euil eate thou not. For in what day soeuer thou shalt eate of it, thou shalt dye the death.de ligno autem scientiæ boni et mali ne comedas: in quocumque enim die comederis ex eo, morte morieris. 18And the Lord God said: It is not good for man to be alone: let us make him a help like unto himself.Disse ancora Dio: Non è bene, che l'uomo sia solo: facciamogli un aiuto, che a lui rassomigli.Our Lord God also said: It is not good for man to be alone: let vs make him a helpe like vnto him selfe.Dixit quoque Dominus Deus: Non est bonum esse hominem solum: faciamus ei adjutorium simile sibi.
19And the Lord God having formed out of the ground all the beasts of the earth, and all the fowls of the air, brought them to Adam to see what he would call them: for whatsoever Adam called any living creature the same is its name.Avendo adunque il Signore Dio formati dalla terra tutti gli animali terrestri, e tutti gli uccelli dell'aria, li condusse ad Adamo, perché ei vedesse il nome da darsi ad essi: e ognun de' nomi, che diede Adamo agli animali viventi, è il vero nome di essi.Our Lord God therfore hauing formed of clay al beastes of the earth, and foules of the ayre, brought them to Adam that he might see what to cal them: for al that Adam called any liuing creature, the same is his name.Formatis igitur Dominus Deus de humo cunctis animantibus terræ, et universis volatilibus cæli, adduxit ea ad Adam, ut videret quid vocaret ea: omne enim quod vocavit Adam animæ viventis, ipsum est nomen ejus. 20And Adam called all the beasts by their names, and all the fowls of the air, and all the cattle of the field: but for Adam there was not found a helper like himself.E Adamo impose nomi convenienti a tutti gli animali, e a tutti i volatili dell'aria, e a tutte le bestie della terra: ma non si trovava per Adamo un aiuto, che a lui somigliasse.And Adam called al beastes by their names, and al foules of the ayre, and al cattel of the filde: but vnto Adam there was not found an helper like him selfe.Appellavitque Adam nominibus suis cuncta animantia, et universa volatilia cæli, et omnes bestias terræ: Adæ vero non inveniebatur adjutor similis ejus. 21Then the Lord God cast a deep sleep upon Adam: and when he was fast asleep, he took one of his ribs, and filled up flesh for it.Mandò adunque il Signore Dio ad Adamo un profondo sonno; e mentre egli era addormentato, gli tolse una delle sue costole, e mise in luogo di essa della carne.Our Lord God therfore cast a dead sleepe vpon Adam: and when he was fast a sleepe, he tooke one of his ribbes, & filled vp flesh for it.Immisit ergo Dominus Deus soporem in Adam: cumque obdormisset, tulit unam de costis ejus, et replevit carnem pro ea. 22And the Lord God built the rib which he took from Adam into a woman: and brought her to Adam.E della costola, che avea tolto da Adamo, ne fabbricò il Signore Dio una donna: e menolla ad Adamo.And our Lord God built the ribbe which he tooke of Adam into a woman: and brought her to Adam.Et ædificavit Dominus Deus costam, quam tulerat de Adam, in mulierem: et adduxit eam ad Adam. 23And Adam said: This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man.E Adamo disse: Questo adesso osso delle mie ossa, e carne della mia carne, ella dall'uomo avrà il nome, perocché è stata tratta dall'uomo.And Adam said: This now, is bone of my bones, and flesh of my flesh:she shal be called woman, because she was taken out of man.Dixitque Adam: Hoc nunc os ex ossibus meis, et caro de carne mea: hæc vocabitur Virago, quoniam de viro sumpta est.
24Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh.Per la qual cosa l'uomo lascerà il padre suo, e la madre, e starà unito alla sua moglie, e i due saranno sol una carne.Wherfore man shal leaue his father & mother, & shal cleaue to his wife, & they shal be two in one flesh.Quam ob rem relinquet homo patrem suum, et matrem, et adhærebit uxori suæ: et erunt duo in carne una. 25And they were both naked: to wit, Adam and his wife: and were not ashamed.E l'uno e l'altra, Adamo cioè, e la sua moglie, erano ignudi; e non ne aveano vergogna.And they were both naked; to wit Adam & his wife: and were not ashamed.Erat autem uterque nudus, Adam scilicet et uxor ejus: et non erubescebant.
2:1
Menochius
Furniture, ornaments or militia, whether we understand the Angels, or the stars, which observe a regular order and obey God. (Menochius)
2:2
Challoner
He rested, etc. That is, he ceased to make any new kinds of things. Though, as our Lord tells us, John 5:17. He still worketh, viz. by conserving and governing all things, and creating souls. (Challoner)
Haydock
Seventh day. This day was commanded, Exodus 20:8, to be kept holy by the Jews, as it had probably been from the beginning. Philo says, it is the festival of the universe, and Josephus asserts, there is no town which does not acknowledge the religion of the sabbath. But this point is controverted, and whether the ancient patriarchs observed the seventh day, or some other, it is certain they would not fail, for any long time, to shew their respect for God's worship, and would hardly suffer a whole week to elapse without meeting to sound forth his praise. The setting aside of stated days for this purpose, is agreeable to reason, and to the practice of all civilized nations. As the Hebrews kept Saturday holy, in honour of God's rest, so we keep the first day of the week, by apostolic tradition, to thank God for the creation of the world on that day, and much more for the blessings which we derive from the resurrection of Jesus Christ and the sending down of the Holy Ghost, which have given it a title above all other days. (Haydock)
Haydock
On the seventh day, at the beginning of this verse, must be taken exclusively, as God finished his work on the 6th, whence the same Septuagint and Syriac have here on the 6th day. (Haydock)
Haydock
The similarity of ver. 6 and ver. 7 in Hebrew may have given rise to this variation. (Haydock)
2:4
Haydock
Day. Not that all things were made in one day: but God formed in succession; first, heaven and earth, then the ornaments of both. Every plant, etc. which on the first day did not spring up, (as water covered the surface of the earth,) on the 3d, by the command of God, without having any man to plant, or rain to water them, pushed forth luxuriantly, and manifested the power of the Creator. (Haydock)
Du Hamel
Thus Christ founded his Church by his own power, and still gives her increase; but requires of his ministers to co-operate with him, as a gardener must now take care of the plants which originally grew without man's aid. (Du Hamel)
Calmet
By observing that all natural means were here wanting for the production of plants, God asserts his sole right to the work, and confounds the Egyptian system, which attributed plants, etc. to the general warmth of the earth alone. (Calmet)
2:7
Haydock
Breath of life or a soul, created out of nothing, and infused into the body to give it life. (Haydock)
2:8
Of pleasure, Hebrew Eden, which may be either the name of a country, as Genesis 4:16, or it may signify pleasure, in which sense Symmachus and St. Jerome have taken it.
Tirinus
From the beginning, or on the 3d day, when all plants were created, Hebrew mikedem, may also mean towards the east, as the Septuagint have understood it, though the other ancient interpreters agree with St. Jerome. Paradise lay probably to the east of Palestine, or of that country where Moses wrote. The precise situation cannot be ascertained. Calmet places it in Armenia, others near Babylon, etc. Some assert that this beautiful garden is still in being, the residence of Henoch and Elias. But God will not permit the curiosity of man to be gratified by the discovery of it, Genesis 3:24. How great might be its extent we do not know. If the sources of the Ganges, Nile, Tigris, and Euphrates, be not now changed, and if these be the rivers which sprung from the fountains of Paradise, (both which are points undecided) the garden must have comprised a great part of the world, (Haydock), as the Ganges rises in Judea [India?], and the Nile about the middle of Africa. (Tirinus)
2:9
Challoner
The tree of life. So called, because it had that quality, that by eating of the fruit of it, man would have been preserved in a constant state of health, vigour, and strength, and would not have died at all. The tree of knowledge. To which the deceitful serpent falsely attributed the power of imparting a superior kind of knowledge beyond that which God was pleased to give. (Challoner)
Tirinus
Of what species these two wonderful trees were, the learned are not agreed. The tree of knowledge, could not communicate any wisdom to man; but, by eating of its forbidden fruit, Adam dearly purchased the knowledge of evil, to which he was before a stranger. Some say it was the fig-tree, others an apple-tree, Canticle of Canticles 8:5. But it probably agreed with no species of trees with which we are acquainted, nor was there perhaps any of the same kind in paradise. (Tirinus)
2:10
Haydock
A river, etc. Moses gives many characteristics of Paradise, inviting us, as it were, to search for it; and still we cannot certainly discover where it is, or whether it exist at all at present, in a state of cultivation. We must therefore endeavour to find the mystic Paradise, Heaven and the true Church; the road to which, though more obvious, is too frequently mistaken. See St. Augustine, City of God 13:21.; Proverbs 3:18. (Haydock)
2:15
Haydock
To dress it. Behold God would not endure idleness even in Paradise. (Haydock)
2:17
Haydock
The death of the soul, and become obnoxious to that of the body; thou shalt become a mortal and lose all the privileges of innocence. Though Adam lived 930 years after this, he was dying daily; he carried along with him the seeds of death, as we do, from our very conception. He had leave to eat of any fruit in this delicious garden, one only excepted, and this one prohibition makes him more eager to taste of that tree than of all the rest. So we struggle constantly to attain what is forbidden, and covet what is denied, cupimusque negata. God laid this easy command upon Adam, to give him an opportunity of shewing his ready obedience, and to assert his own absolute dominion over him. Eve was already formed, and was apprised of this positive command, (Chap. 3:3.) and therefore, transgressing, is justly punished with her husband. True obedience does not inquire why a thing is commanded, but submits without demur. Would a parent be satisfied with his child, if he should refuse to obey, because he could not discern the propriety of the restraint? If he should forbid him to touch some delicious fruits which he had reserved for strangers, and the child were to eat them, excusing himself very impertinently and blasphemously, with those much abused words of our Saviour, It is not what enters into the mouth that defiles a man, etc. would not even a Protestant parent be enraged and seize the rod, though he could not but see that he was thus condemning his own conduct, in disregarding, on the very same plea, the fasts and days of abstinence, prescribed by the Church and by God's authority? All meats are good, as that fruit most certainly was which Adam was forbidden to eat; though some have foolishly surmised that it was poisonous; but, the crime of disobedience draws on punishment. (Haydock)
St. Augustine
Even when the sin is remitted, as it was to Adam, the penalty is not of course released, as some have pretended. This also clearly appears in baptized infants, who suffer the penalties due to original sin, as much as those who have not been admitted to the laver of regeneration. (St. Augustine; Worthington; Tirinus, etc.)
If on this occasion, Eve had alone transgressed, as she was not the head, her sin would have hurt only herself. But with Adam, the representative of all his posterity, God made a sort of compact, (Osee 6:7.) giving him to understand, that if he continued faithful, his children should be born in the state of innocence like himself, happy and immortal, to be translated in due time to a happier Paradise, etc. but if he should refuse to obey, his sin should be communicated to all his race, who should be, by nature, children of wrath.
Calmet
(Haydock) (Calmet)
2:20
Names, probably in the Hebrew language, in which the names of things, frequently designate their nature and quality. See Bochart.
Calmet
(Calmet)
2:21
Menochius
A deep sleep. Septuagint, "an ecstacy," or mysterious sleep, in which Adam was apprised of the meaning of what was done, and how the Church would be taken from the side of Christ, expiring on the cross. (Menochius)
2:23
Of my flesh. God did not, therefore, take a rib without flesh, nor perhaps did he replace flesh without a rib in Adam's side, though St. Augustine thinks he did. These words of Adam are attributed to God, Matthew 19., because they were inspired by him.
Haydock
Woman. As this word is derived from man, so in Hebrew Isha (or Asse) comes from Iish or Aiss; Latin vira woman, and virago comes from vir. (Haydock)
Calmet
But we do not find this allusion so sensible in any of the Oriental languages, as in the Hebrew, whence another proof arises of this being the original language. (Calmet)
2:24
Calmet
One flesh, connected by the closest ties of union, producing children, the blood of both. St. Paul, Ephesians 5:23, discloses to us the mystery of Christ's union with his church for ever, prefigured by this indissoluble marriage of our first parents. (Calmet)
2:25
Haydock
Not ashamed, because they had not perverted the work of God. Inordinate concupiscence is the effect of sin. (Haydock)
2:2
2:9
The tree of life.... So called because it had that quality, that by eating of the fruit of it, man would have been preserved in a constant state of health, vigour, and strength, and would not have died at all. The tree of knowledge.... To which the deceitful serpent falsely attributed the power of imparting a superior kind of knowledge, beyond that which God was pleased to give.
2:2
2. The seuenth day.] Al creatures benig made in their kindes in six dayes, complete and perfect, God not neding (as men often do in their workes) to perfect, poolish, or amend the same, rested the seuenth day: and therfore the natural perfection of Gods workes is attributed to the seventh day, and the supernatural Obseruation of holie dayes by Gods institution. perfecting of men in eternal life, after the Resurrection, is attributed to the eight day. as S. Augustin and other fathers teach. And for this •• Psal. 6. & 11. cause God blessed and sanctifyed the seuenth day. and after we haue in the Decalogue, or tenne commandments, that this day al should rest and abstaine from workes, yea and kepe it festiual, occupying them selues in spiritual exercises seruice and special worshipe of God, as the Iewes did euen til Christs, and his Apostles time, praying and hearing the word of God read and expounded in Act. 13, 14. Leuit. 23. the Sabboth day. VVherby we see that distinction of dayes pertayneth to Religion, Obseruatiō of festiual dayes is religious, not Iudaical, nor heathnish. the people of God thus obseruing the Sabboth in memorie of the Creation, & diuers other feastes in memorie of other benefites. And we now kepe the Sunday holie, in memorie of Christs Resurrection, and other feastes in gratful remembrance of other Mysteries of Christs Natiuitie, the coming of the Holie Ghost, and the like. Yea also feastes of his blessed Mother, and other Sainctes, for the benefites receiued from Christ by them, and for more honour to Christ in them. So this Catholique obseruation of feastes is neither Iudaical (which also in the law was good but now is abrogated) nor heathnish, for we honour not Iupiter, nor Iuno, noranie false god or goddesse, but our Lord God Creator & Redemer, & for his sake, his best seruants. VVherof Honour of Sainctes is to the greater honour of Christ. see the Annotations in the English new Testament. 4. chap. to the Galathians. Hon⸢ie⸣. in 40. Martyr⸢e⸣s. VVherto we here only adde these wordes of S. Basil. VVhich may serue for a general answer to the most common obiection. Honor seruorum redundat in commun•m Dominum. The honour of the seruantes redoundeth to the common Lord, or Maister. So, saith he, the honour of Sainctes is the honour of Christ their Lord and ours.
Concordanza Exod. 20, 11. Deut. 5, 14. Heb. 4, 4.
Mans soule is immediatly created by God not produced of other substance as the soules of beastes and plants are.
2:7
Concordanza 1. Cor. 15, 45,
2:8
Vvhether this paradise be now extant is vncertayne, though it be certaine that Enoch and Elias are yet liuing in earth S. Aug. li. 2. cont. Pelagi. c. 23. See Perereus. li. 3. q. 5. & li. 7. q. vltima.
2:17
17. Of the tree of knovvledge.] Besides the law of nature, by which Man was VVhy a particular positiue law besides the general lawes of God & nature, was geuen to man. first reason. bound to direct al his actions according to the rule of reason; and besides the supernatural diuine law, by which he was bound to beleue, and trust in God, and to loue him aboue al things, hauing receiued the giftes of faith, hope, and charitie: God gaue him an other particular law, that he should not eate of the tree of knovvlege of good and euil. And that for two special reasons, which S. Augustin lib. 8. de Gen. ad lit. c. 11. Psal. 15. noteth vpon this place. First, that God might declare him selfe to be Lord of man. VVhich was absolutely necessarie for man, and nothing at al profitable to God, who nedeth not our seruice, but we without his dominion should vtterly fal to nothing. Nec enim ipso non creante, &c. For he not creating vs, neither could vve haue bene, no• he not conseruing vs, could vve remayne, nor he not gouerning vs, could vve liue rightly. VVherfore he onlie is our true Lord, vvhom not for his, but for our •. reason. ovvne profite and saluation vve serue. The other reason was, that God might geue man matter wherin to exercise the vertue of obedience, and to shew him selfe a subiect of God. VVhich could not be so properly and effectually declared by keping other lawes, nor the enormitie of disobedience appeare so euidently. as by fulfilling of Gods wil commanding him, or by doing his owne wil, moued to the contrarie, in a thing of it selfe indifferent, & only made vnlawful, because it was forbid. But let vs heare S. Augustins owne wordes. The sinne of disobedience. Nec potuit melius aut diligentius cō •end•ri quantum malum sit sola inobedientia, &c. Neither could it (saith this great Doctor) be better, nor more exactly signified how bad a thing sole disobedience is, then where a man became guiltie of iniquitie, because he touched that thing contrarie to prohibition, which if he, not forbidden, had touched, he had not sinned at al. For he that saith, for example sake, Touch not this herbe, supposing it is poysenful, and doth forwarne Ioyned with damage to him that disobeyeth. one of death, if he touch it, death assuredly falleth on the contemner of the precept: yea though no man had prohibited, and he had touched, for he should dye because the same thing bereueth him of health and life, whether it had benne forbidden him or no. Also when one forbiddeth that thing Ioyned with damage of him that forbiddeth. to be touched, which would not in dede preiudice him that toucheth, but him that forbiddeth, as if one take an others money, being forbid by him. whose the money is, it is a sinne in him that is forbidden, because it is iniurie to him that forbiddeth. But when that thing is touched which neither should hurt him that toucheth, nor any other, if it were not forbid, wherfore is it prohibited, but that the proper goodnes of obedience, and the euil of disobedience might appeare? Thus S. Augustin sheweth, that disobedience is a sinne, because it is against a precept, though otherwise the thing that is done were not euil. And True obedience is blind and prompt. amongst other good notes, teacheth that true obedience inquireth not, wherfore a thing is commanded, but leauing that to the Superior, promptly doth that is appointed.
17. Of the tree eate thou not.] This example of our first parents transgression Not meate, but the di⸢s⸣obedience hurteth him that transgresseth the precept of abstinence. Lawes in things indifferent bind in conscience. Temporal punishment due after sinne is remitted. Death due to al for Original sinne. Yea to infants who haue no other sinne. Also other penalties insticted vpon infants. sheweth, how friuolous an answer it is to say; that breaking of commanded fastes, or eating meates forbidden can not hurt vs, the meate being good Math. 9, Luc. 10. S. Epiph. in compē. f⸢i⸣dei Cat. S. Aug. epist. 80. and holsome: for so the fruite of the tree was good, and should haue hurt no man, if it had not benne forbidden. Euen so al meates of their owne nature are good, yet the precept of fasting (foretold by our Sauiour in general, and determined by his Church in particular) and so of anie other like law, though it be in things otherwise indifferent, proceeding from lawful Superiors, bindeth the subiects in conscience. And the transgression is properly disobedience, what other sinne soeuer may also be mixed therwith.
17. Thou shalt dye the death.] Against the new doctrine, denying that after Caluin l. 3. inst. c. 4 parag. 31. & 32. sinne is remitted, anie temporal punishment remaineth for the same, this place declareth that death (wherof God forewarned Adam, if he should eate of the fruite forbidden) remained due, and was at last inflicted vpon him, for his sinne, which was presently remitted vpon his repentance.
Againe for so much as we are al subiect to death, it proueth that we were al Rom. 5. guiltie of this sinne, by which death came vpon al men, as S. Paul teacheth. Els God should punish vs without our fault, which is vnpossible that his goodnes should do. Especially it appeareth in infants, who dying before they come to lib. 13. de ciuit. c 6. lib. 2. de pec. mer. & remis. c. 34. Gen. 17. Ioan. 3. S. Greg. li. 4. Moral. c. 2. vse of reason, can neuer cōmit other sinne. for though they were circumcised, or had Sacrifice offered, or other remedie vsed for them before Christ, or baptised since Christ: yet they suffer (as S. Augustin noteth) both death and manie other penalties, of sickenes, cold, heate, hunger, and the like, which can neither be to them matter of merite (as to others it may be) nor profite them for auoiding of other sinnes, seing they dye in their infancie. Yea moreouer if they dyed without circumcisiō, or other remedie of those former times, their soules perished from their people; and now without Baptisme can neuer enter into the kingdome of heauen, which could not stand with Gods iustice, if they were not guiltie of sinne.
2:21
Concordanza Mat. 19, 5. Mar. 10, 7. 1. Cor. 6 16. Eph. 5, 31.
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As we say brick is made of earth, and a house is built of bricke: so Adam was made of earth and Eue built of a ribbe of Adam. And that of one ribbe, as if God should build a house of one bricke, or as in dede he fed. 5000. men with fiue loaues. Chris. ho. 15. S. Aug. Tract. 24. in Ioan. S. Tho. p. 1. q. 92. a. 3.
2:24
Not three, nor foure, nor more. for then two were chā ged to an other number. S. Ier. li. 1. cont. loui.
2:1
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 9.1
For since in six days God made the heaven and the earth, and finished the whole world, and rested on the seventh day from all His works which He had made, and blessed the seventh day and sanctified it,
san Gregorio di Nissa † 395 d.C. On the Making of Man 1.5
5. Now all things were already arrived at their own end: “the heaven and the earth
sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 17
28. “Now, on the subject of this rest Scripture is significant, and refrains not to speak, when it tells us how at the beginning of the world, and at the time when God made heaven and earth and all things which are in them, He worked during six days, and rested on the seventh day.
2:2
san Barnaba † 61 d.C. The Epistle of Barnabas 15
… “And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.28.3
3. For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: “Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.9
When, therefore, Moses has spoken of “the six days in which God made heaven and earth, and rested on the seventh from all His works,”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.27
… There is, however, he says, a twofold power of the fire; for fire is all-consuming, (and) cannot be quenched. According, therefore, to this division, there exists, subject to death, a certain soul which is a sort of mediator, for it is a Hebdomad and Cessation.
Origene † 254 d.C. Origen Against Celsus 6.61
Again, not understanding the meaning of the words, “And God ended on the sixth day His works which He had made, and ceased on the seventh day from all His works which He had made: and God blessed the seventh day, and hallowed it, because on it He had ceased from all His works which He had begun to make;”
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 12
… or as these when come into close rank, and extending hands, become one; for the hands extended admit not of their being two. Therefore to wit He said with accuracy of expression, not “they shall be one flesh” but joined together “into one flesh” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 166.11
11. As for some other objections which are advanced against this opinion, I think that I could easily dispose of them. For example, some think that they urge a conclusive argument against this opinion when they ask, how God finished all His works an the sixth day and rested on the seventh day,
sant'Agostino d'Ippona † 430 d.C. City of God 22.30
… And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God began to make.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 75.4
4. The Jews then were troubled. What is this? “Why doeth He these things on the sabbath days?” And especially at those words of the Lord, “My Father worketh hitherto, and I work.” Their carnal understanding of this, that God rested on the seventh day from all His works,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 81.2
2. Wherefore also “on the fifth of the sabbath”? What is this? Let us go back to the first works of God, if perchance we may not there find somewhat in which we may also understand a mystery. For the sabbath is the seventh day, on which “God rested from all His works,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.21
162. Such was, assuredly, the conduct of the Psalmist, who saith, “Seven times a day do I praise Thee, because of Thy righteous judgments” ( ver. 164 ). The words “seven times a day,” signify “evermore.” For this number is wont to be a symbol of universality; because after six days of the divine work of creation, a seventh of rest was added;
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.23
The seventh day is called the Sabbath and signifies rest. For in it God rested from all His works
2:3
san Giustino † 165 d.C. Dialogue with Trypho 19
… Therefore to you alone this circumcision was necessary, in order that the people may be no people, and the nation no nation; as also Hosea, one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… And that ‘In the beginning He made,’ from his saying ‘made,’ means ‘began to make,’ Moses himself shews by saying, after the completion of all things, ‘And God blessed the seventh day and sanctified it, because that in it He had rested from all His work which God began to make
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 12.9
… Because this commandment was not one of the leading ones. It was not one of those which were accurately defined of our conscience, but a kind of partial and temporary one; and for this reason it was abolished afterwards.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.18
… We do not read of sanctification in the history given in Genesis of all the earlier days: of the Sabbath alone it is said that “God blessed the seventh day, and sanctified it.”
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Origene † 254 d.C. Origen Against Celsus 6.60
… “These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens.”
san Gregorio di Nissa † 395 d.C. On the Making of Man 1.1
1. “This is the book of the generation of heaven and earth
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 2
5. But wherefore doth he call it a “book of the generation of Jesus Christ,” while yet this book hath not the birth only, but the whole dispensation? Because this is the sum of the whole dispensation, and is made an origin and root of all our blessings. As then Moses calleth it the book of heaven and earth,
2:5
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.21.10
… so also by the obedience of one man, righteousness having been introduced, shall cause life to fructify in those persons who in times past were dead. And as the protoplast himself Adam, had his substance from untilled and as yet virgin soil (“for God had not yet sent rain, and man had not tilled the ground”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.4
… Moses, for instance, in his account of the generation of our system, says, ‘And every plant of the field, before it was in the earth, and every herb of the field before it grew; for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground
san Basilio † 379 d.C. The Hexæmeron 2.2
… But God, before all those things which now attract our notice existed, after casting about in His mind and determining to bring into being time which had no being, imagined the world such as it ought to be, and created matter in harmony with the form which He wished to give it.
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 7
… For instance, I say, Christ rose again—was born of a Virgin; I adduce testimonies and types and demonstrations; the abode of Jonah in the whale and his deliverance afterwards; the child-bearing of the barren, Sarah, Rebecca, and the rest; the springing up of the trees which took place in paradise (
2:6
sant'Agostino d'Ippona † 430 d.C. City of God 13.24
… “And God made man dust of the earth;” which some have thought to render more clearly by the words, “And God formed man of the clay of the earth.” For it had before been said that “there went up a mist from the earth, and watered the whole face of the ground,”
2:7
san Giustino † 165 d.C. Hortatory Address to the Greeks 30
… Moses first mentions the name of man, and then after many other creations he makes mention of the formation of man, saying, “And God made man, taking dust from the earth.”
san Giustino † 165 d.C. On the Resurrection, Fragments 7
… For does not the word say, “Let Us make man in our image, and after our likeness?” What kind of man? Manifestly He means fleshly man, For the word says, “And God took dust of the earth, and made man.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 2.34.4
4. But as the animal body is certainly not itself the soul, yet has fellowship with the soul as long as God pleases; so the soul herself is not life, but partakes in that life bestowed upon her by God. Wherefore also the prophetic word declares of the first-formed man, “He became a living soul,”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.20.1
… and among the all things, both ourselves and this our world. We also then were made, along with those things which are contained by Him. And this is He of whom the Scripture says, “And God formed man, taking clay of the earth, and breathed into his face the breath of life.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.15.2
… For, as the Scripture says, He made [man] by a kind of process: “And the Lord took clay from the earth, and formed man.”
Tertulliano † 220 d.C. A Treatise on the Soul 3
… We relied even there on the clear direction of the inspired statement which informs us how that “the Lord God breathed on man’s face the breath of life, so that man became a living soul”
Tertulliano † 220 d.C. A Treatise on the Soul 26
… Accordingly you read the word of God which was spoken to Jeremiah, “Before I formed thee in the belly, I knew thee.” Since God forms us in the womb, He also breathes upon us, as He also did at the first creation, when “the Lord God formed man, and breathed into him the breath of life.”
Tertulliano † 220 d.C. The Five Books Against Marcion 1.24
… Surely, therefore, some regard was due to it from Him, because of this His feigned assumption of it. Besides, what else is man than flesh, since no doubt it was the corporeal rather than the spiritual element from which the Author of man’s nature gave him his designation?
Tertulliano † 220 d.C. The Five Books Against Marcion 2.9
… And in an act of your own, such as blowing into a flute, you would not thereby make the flute human, although it was your own human breath which you breathed into it, precisely as God breathed of His own Spirit. In fact, the Scripture, by expressly saying
Tertulliano † 220 d.C. Against Hermogenes 26
… Similarly it (afterwards) treats of man: “And God created man, in the image of God made He him.” It next reveals how He made him: “And (the Lord) God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”
Tertulliano † 220 d.C. Against Hermogenes 31
… But this example may be an idle one as being derived from a human circumstance; I will take another, which has the authority of Scripture itself. It says that “God made man of the dust of the ground and breathed into his nostrils the breath of life, and man became a living soul.”
Tertulliano † 220 d.C. On the Flesh of Christ 17
… The earth was still in a virgin state, reduced as yet by no human labour, with no seed as yet cast into its furrows, when, as we are told, God made man out of it into a living soul.
Tertulliano † 220 d.C. On the Resurrection of the Flesh 5
… whilst man, on the contrary, destined to be their lord, was formed by God Himself, to the intent that he might be able to exercise his mastery, being created by the Master the Lord Himself . Remember, too, that man is properly called flesh , which had a prior occupation in man’s designation: “And God formed man the clay of the ground.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.9
… When, therefore, according to these (heretics), there ensued some such arrangement, and (one) similar (to it) of the world, the Deity, he says, proceeded to form man, taking clay from the earth. And He formed him not uncompounded, but twofold, according to (His own) image and likeness.
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.29
… This (Demiurge), according to them, is Abraham, and these (souls) the children of Abraham. From the material and devilish essence the Demiurge fashioned bodies for the souls. This is what has been declared: “And God formed man, taking clay from the earth, and breathed upon his face the breath of life, and man was made into a living soul.”
sant'Ippolito † 235 d.C. On Genesis 2
… Not such is the case, but the whole narrative is of one man. For the word, “Let us make,” is about the man that was to be; and then comes the word, “God made man of the dust of the ground,” so that the narrative is of one and the same man. For then He says, “Let him be made,” and now He “makes him,” and the narrative tells “how” He makes him.
Origene † 254 d.C. Origen De Principiis 1.2.4
… Because His generation is as eternal and everlasting as the brilliancy which is produced from the sun. For it is not by receiving the
Origene † 254 d.C. Origen De Principiis 1.3.6
… “The kingdom of God cometh not with observation; neither shall they say, Lo here! or, lo there! but the kingdom of God is within you.” But here we must see whether this does not bear the same meaning with the expression in Genesis: “And He breathed into his face the breath of life, and man became a living soul.”
Origene † 254 d.C. Origen De Principiis 2.8.1
… says, “Let the earth bring forth the living creature after its kind, four-footed beasts, and creeping things, and beasts of the earth after their kind.” And now with respect to man, although no one entertains any doubt, or needs to inquire, yet holy Scripture declares that “God breathed into his countenance the breath of life, and man became a living soul.”
Origene † 254 d.C. Origen Against Celsus 4.37
… for, in our explanatory remarks upon the book of Genesis, these matters have been made, to the best of our ability, a special subject of investigation. Observe next the malignity of Celsus in what follows. For the Scripture, speaking of the “fashioning” of the man, says, “And breathed into his face the breath of life, and the man became a living soul.”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 2.7
… for the Almighty alone breathes into man the undying and undecaying part, as also it is He alone who is Creator of the invisible and indestructible. For, He says, He “breathed into his nostrils the breath of life; and man became a living soul.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.14
… for the Spirit stays aloof from all that are born of the flesh, until they come to the new birth by water, and then they receive the Holy Spirit. For in the first birth they are born with an ani mal souls which is created within man and is not thereafter subject to death, as he said:— Adam became a living soul .
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.6
… because He is the Father of the created things that are over the face of the world, and He has honoured and exalted and glorified men above all creatures. For with His holy hands He fashioned them; and of His Spirit He breathed into them, and a dwelling-place did He become unto them from of old.
san Basilio † 379 d.C. De Spiritu Sancto 16
… for, it is said, “Jesus was led up of the Spirit into the wilderness to be tempted.” He was inseparably with Him while working His wonderful works; for, it is said, “If I by the Spirit of God cast out devils.” And He did not leave Him when He had risen from the dead; for when renewing man, and, by breathing on the face of the disciples,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.12
12. The fellowship of this Holy Spirit He bestowed on the Apostles; for it is written, And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained . This was the second time He breathed on man (His first breath
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.13
13. And whence in the beginning came man into being at all, O ye Samaritans, most senseless of all men? Go to the first book of the Scripture, which even you receive; And God formed man of the dust of the ground
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.24
… This is the reason for the generation and the virgin, for the manger and Bethlehem; the generation on behalf of the creation,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
… For if ignorance and sin be darkness, knowledge and a godly life will be Light.…And He is called Life, because He is Light, and is the constituting and creating Power of every reasonable soul. For in Him we live and move and have our being, according to the double power of that Breathing into us; for we were all inspired by Him with breath,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 38
… nor as yet were the whole riches of Goodness made known. Now the Creator-Word, determining to exhibit this, and to produce a single living being out of both—the visible and the invisible creations, I mean—fashions Man; and taking a body from already existing matter, and placing in it a Breath taken from Himself
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
VII. Well, let these things be the amusement of the children of the Greeks and of the demons to whom their folly is due, who turn aside the honour of God to themselves, and divide men in various ways in pursuit of shameful thoughts and fancies, ever since they drove us away from the Tree of Life, by means of the Tree of Knowledge unseasonably
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… whether it has followed the flesh, or whether it has mounted up with the spirit, and worshipped the grace of its new creation. My Lord Jesus Christ has showed that He honoured all these births in His own Person; the first, by that first and quickening Inbreathing;
san Gregorio di Nissa † 395 d.C. On the Making of Man 28.1
… Others, on the contrary, marking the order of the making of man as stated by Moses, say, that the soul is second to the body in order of time, since God first took dust from the earth and formed man, and then animated the being thus formed by His breath
san Gregorio di Nissa † 395 d.C. The Great Catechism 32
… For since from no other source than from the concrete lump of our nature
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 41
[6.] Ver. 45 . “So also it is written, ( Gen. ii. 7 .) the first man Adam became a living soul: the last Adam became a life-giving Spirit.”
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 6
… viii. 23, 24 .); to excite him to obedience, and to good works; but this one, all over. For he cometh not to be instructed merely; but to wrestle, and to be exercised; he is advanced to another creation. For when one confesses (his belief) in the life everlasting, he has confessed a second creation. He took dust from the earth, and formed man (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 25
… that is, the movement of wind. He begins at first with water, which is lighter than earth, but denser than air. And as in the beginning earth was the subject material, but the whole was of Him who molded it; so also now water is the subject material, and the whole is of the grace of the Spirit: then, “man became a living soul,” (
san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… Wherefore also in the vision of the prophet Ezekiel there is seen above the cherubim a crystal stretched forth, that is, the compressed and denser waters. The first living beings come out of the waters; and believers soar out of the laver with wings to heaven. Man is formed out of clay
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.21
29. And hereby, in Thy Word, not the depth of the sea, but the earth parted from the bitterness of the waters, bringeth forth not the creeping and flying creature that hath life, but the living soul itself.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 143.8
… the soul, on the other hand, returning to God, for He gave it when He breathed into the nostrils of the man whom He had formed the breath of life, and he became a living soul,
sant'Agostino d'Ippona † 430 d.C. City of God 13.23
… animated body is, he says, “Thus it was written, The first man Adam was made a living soul, the last Adam was made a quickening spirit.” He wished thus to show what the animated body is, though Scripture did not say of the first man Adam, when his soul was created by the breath of God, “Man was made in an animated body,” but “Man was made a living soul.”
sant'Agostino d'Ippona † 430 d.C. City of God 13.24
Some have hastily supposed from the words, “God breathed into Adam’s nostrils the breath of life, and man became a living soul,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 24
… it is sown in weakness, it shall rise in power; it is sown a natural body, it shall rise a spiritual body." Then, in order to show the origin of the animal body, he says, "There is a natural body, and there is a spiritual body; as it is written, The first man, Adam, was made a living soul." Now this is written in Genesis,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 2.40
… But we speak to faithful men, who have learnt to believe the inspired Scriptures, even though no examples are adduced of actual reality. For how could I now possibly prove that a man was made of the dust, without any parents, and a wife formed for him out of his own side?
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 1.19
… sometimes by spiritus , spirit; sometimes by inspiratio , inspiration. This term occurs in the Greek editions of the passage which we are now reviewing, “Who giveth breath to the people upon it,” the word for breath being πνοή . The same word is used in the narrative where man was endued with life: “And God breathed upon his face the breath of life.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 1.28
… Well, then, if it be allowable for this man to take the whole from a part in the passage, “And man became a living soul,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 2.2
… And that both of them pertain to man’s nature, so that the whole man consists of spirit, and soul, and body? Sometimes, however, these two are combined together under the designation of soul ; for instance, in the passage, “And man became a living soul.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 4.3
… For you have not merely aspersed with your censure those who are affected with the same ignorance as I am myself labouring under, that is to say, concerning the origin of the human soul (although I am not indeed absolutely ignorant even on this point, for I know that God breathed into the face of the first man, and that “man then became a living soul,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.4
4. “Fixed I am in the clay of the deep, and there is no substance” ( ver. 2 ). What called the clay? Is it those very persons that have persecuted? For out of clay man hath been made.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 90.3
… “He spake the word, and they were made; He commanded, and they were created;” but the earth was “formed,” that man might thence be created in the body. For the Scripture uses this word, where we read, God made, or “God formed man out of the dust of the ground.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… Holy Scripture on the contrary knows only one, not two souls; and this is plainly taught us by the formation of the first man. For it is written God took dust from the earth and “formed man,” and “breathed into his nostrils the breath of life, and man became a living soul.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 146
… He had learnt the distinction of soul and of mind from the philosophers that are without while divine Scripture says that man consists of soul and body. For we read “And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul.”
Pseudo-Clement The Clementine Homilies 20.6
… Why? Did not God convert the rod of Moses into an animal, making it a serpent, which He reconverted into a rod? And by means of this very converted rod he converted the water of the Nile into blood, which again he reconverted into water. Yea, even man, who is dust, He changed by the inbreathing of His breath
2:8
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.5
… For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it where they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares “And God planted a garden [ paradisum ] eastward in Eden, and there He placed the man whom He had formed.”
Tertulliano † 220 d.C. Genesis 1
In gladsome court a paradise is strewn,
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.21
Of these twenty-four angels the paternal ones are associated with the Father, and do all things according to His will; and the maternal (angels are associated with) Edem the Mother. And the multitude of all these angels together is Paradise, he says, concerning which Moses speaks: “God planted a garden in Eden towards the east,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.70
70. Come then, there have been many men of old days illustrious for piety, as lawgivers, generals, prophets, teachers, and men brave to the shedding of blood. Let us compare our prelate with them, and thus recognize his merit. Adam was honoured by the hand of God, and the delights of Paradise,
san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… The first living beings come out of the waters; and believers soar out of the laver with wings to heaven. Man is formed out of clay and God holds the mystic waters in the hollow of his hand. In Eden a garden is planted, and a fountain in the midst of it parts into four heads.
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.36
… And we make mistakes if we do not understand this, from applying the rule here spoken of. For example, in the book of Genesis we read, “And the Lord God planted a garden eastward in Eden; and there He put the man whom He had formed. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food.”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 4.1
… For, as the words of Scripture testify, the streams from the fountain of Paradise flowed copiously even beyond its bounds. Record indeed is made of their names; and through what countries they flow, and that they are situated beyond the limits of Paradise, is known to all;
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.12
… Indeed the divine David also says, Sing unto God, ye kingdoms of the earth: O sing praises unto the Lord: to Him that rideth upon the Heavens of heavens towards the East . Moreover the Scripture also says, And God planted a garden eastward in Eden; and there He put the man whom He had formed
2:9
Tertulliano † 220 d.C. Five Books in Reply to Marcion 2
The fount’s one hue and savour. Thus, withal,
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 3.7
… Now, when he inclines to corruption, he becomes corrupt and mortal, and when to incorruption, he becomes incorrupt and immortal. For, being placed midway between the tree of life and the tree of the knowledge of good and evil, of the Fruit of which he tasted,
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 9.3
… Indeed, in the Song of Songs, Solomon having made mention of all these fruits, passes over in silence the citron only. But this deceives the unwary, for they have not understood that the tree of life
sant'Ilario di Poitiers † 367 d.C. Homilies on the Psalms 1
… Nor yet did He hesitate to teach that the power that makes the tree happy resided in His Person, when on the way to the Cross He said: For if they do these things in the green tree, what shall be done in the dry ? Declaring by this image of the green tree that there was nothing in Him that was subject to the dryness of death.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.35
… And what happens next? What kind of door has the sepulchre? Again another Prophet says, They cut off My life in a dungeon , and cast a stone upon Me. I, who am the Chief corner-stone, the elect, the precious , lie for a little time within a stone—I who am a stone of stumbling to the Jews, and of salvation to them who believe. The Tree of life
san Gregorio di Nissa † 395 d.C. On the Making of Man 20.1
1. What then is that which includes the knowledge of good and evil blended together, and is decked with the pleasures of sense? I think I am not aiming wide of the mark in employing, as a starting-point for my speculation, the sense of “knowable
sant'Agostino d'Ippona † 430 d.C. Concerning the Nature of Good, Against the Manichæans 35
… Hence also He called the tree, the touching of which He forbade, the tree "of the knowledge of good and evil;"
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.11
In its midst God planted the tree of life and the tree of knowledge
2:10
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.4
… so as that he imparts beauty and bloom to all things that exist according to their own nature and peculiarity, as if passing through all, just as (“the river) proceeding forth from Edem, and dividing itself into four heads.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.9
… Moses, he says, resorting to allegory, has declared Paradise to be the womb, if we ought to rely on his statement. If, however, God forms man in his mother’s womb—that is, in Paradise—as I have affirmed, let Paradise be the womb, and Edem the after-birth, “a river flowing forth from Edem, for the purpose of irrigating Paradise,”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… friendship with God, praise with men, glory to Godward, good-will from all; blotting out of sins, great boldness, contempt of wealth. This is the fountain by which the plant of love is nourished: for nothing is so wont to nourish love, as the being merciful: it makes its branches to lift themselves on high. This fountain is better than that in Paradise (
san Girolamo † 420 d.C. The Letters of St. Jerome 51.5
… For the divine Scripture has not said, “God put down Adam and Eve upon the earth,” but “He drove them out of the paradise, and made them dwell over against the paradise.” He does not say “under the paradise.” “He placed…cherubims and a flaming sword…to keep the way of the tree of life.” He says nothing about an ascent to it. “And a river went out of Eden.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.9
The ocean, then, is like a river encircling the whole earth, and I think it is concerning it that the divine Scripture says, A river went out of Paradise
2:11
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.4
They assert, however, that Edem is the brain, as it were, bound and tightly fastened in encircling robes, as if (in) heaven. But they suppose that man, as far as the head only, is Paradise, therefore that “this river, which proceeds out of Edem,” that is, from the brain, “is divided into four heads,
san Girolamo † 420 d.C. The Letters of St. Jerome 53.1
… Apollonius too was a traveller—the one I mean who is called the sorcerer by ordinary people and the philosopher by such as follow Pythagoras. He entered Persia, traversed the Caucasus and made his way through the Albanians, the Scythians, the Massagetæ, and the richest districts of India. At last, after crossing that wide river the Pison,
san Girolamo † 420 d.C. The Letters of St. Jerome 125.3
… They may count themselves fortunate if after six months they make the port of the above-mentioned city. At this point the ocean begins, to cross which a whole year hardly suffices. Then India is reached and the river Ganges—called in holy scripture Pison—“which compasseth the whole land of Havilah”
2:13
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 7.21.7
7. And what other water could purify the water which purifies everything? How could the ocean, so great and impassable for men, if poured into it, cleanse this bitter sea? Or how could the great river which flowed out of Eden, if it poured the four heads into which it is divided into the one of Geon,
2:15
Tertulliano † 220 d.C. Against Hermogenes 3
… But when He completed the whole creation, and especially man himself, who was destined to understand His sovereignty in a way of special propriety, He then is designated Lord. Then also the Scripture added the name Lord : “And the Lord God, Deus Dominus , took the man, whom He had formed;”
sant'Atanasio di Alessandria † 373 d.C. On the Incarnation of the Word 5
For this cause, then, death having gained upon men, and corruption abiding upon them, the race of man was perishing; the rational man made in God’s image was disappearing, and the handiwork of God was in process of dissolution. 2. For death, as I said above, gained from that time forth a legal
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.36
… and all this has reference to the arrangements of the garden. And when this is finished, there is a repetition of the fact which had been already told, but which in the strict order of events came after all this: “And the Lord God took the man, and put him into the garden of Eden.”
2:16
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.20
… but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord’s Scriptures. For the Church has been planted as a garden ( paradisus ) in this world; therefore says the Spirit of God, “Thou mayest freely eat from every tree of the garden,”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.23
… “From every tree which is in the garden thou shalt eat food; but from the tree of knowledge of good and evil, from this ye shall not eat: for in the day that ye shall eat of it, ye shall die by death;”
Tertulliano † 220 d.C. An Answer to the Jews 2
… For in the beginning of the world He gave to Adam himself and Eve a law, that they were not to eat of the fruit of the tree planted in the midst of paradise; but that, if they did contrariwise, by death they were to die.
Tertulliano † 220 d.C. A Treatise on the Soul 38
… for its impulse has by this time surpassed the appointment of nature, and springs from its vicious abuse. But the strictly natural concupiscence is simply confined to the desire of those aliments which God at the beginning conferred upon man. “Of every tree of the garden” He says, “ye shall freely eat;”
Tertulliano † 220 d.C. Against Hermogenes 3
… But when He completed the whole creation, and especially man himself, who was destined to understand His sovereignty in a way of special propriety, He then is designated Lord. Then also the Scripture added the name Lord : “And the Lord God, Deus Dominus , took the man, whom He had formed;” “And the Lord God commanded Adam.”
Tertulliano † 220 d.C. On Fasting 3
Adam had received from God the law of not tasting “of the tree of recognition of good and evil,” with the doom of death to ensue upon tasting.
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.15
… or when he speaks of the existence of three days before sun and moon; or when he mentions three laws—prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: “Of every tree that is in paradise thou mayest freely eat; but of the tree of the knowledge of good and evil thou mayest not eat.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.21
… Baruch then coming, stood in the midst of the angels of Edem, that is, in the midst of paradise—for paradise is the angels, in the midst of whom he stood,—and issued to the man the following injunction: “Of every tree that is in paradise thou mayest freely eat, but thou mayest not eat of the tree of the knowledge of good and evil,”
sant'Atanasio di Alessandria † 373 d.C. On the Incarnation of the Word 2
… no longer to live in paradise, but cast out of it from that time forth to die and to abide in death and in corruption. 5. Now this is that of which Holy Writ also gives warning, saying in the Person of God: “Of every tree
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.70
70. Come then, there have been many men of old days illustrious for piety, as lawgivers, generals, prophets, teachers, and men brave to the shedding of blood. Let us compare our prelate with them, and thus recognize his merit. Adam was honoured by the hand of God, and the delights of Paradise, and the first legislation:
san Gregorio di Nissa † 395 d.C. On the Making of Man 19.2
… nor should we at all conceive, concerning the mode of life in Paradise, this transitory and perishable nutriment: “of every tree of the garden,” He says, “thou mayest freely eat
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 2
… When he findeth not a godly mind, findeth not a sound understanding, then, as into a soul left empty, he leads his revel thither ; when one remembereth not the commandments of God nor keepeth His judgments, then he taketh him captive and departeth. Had Adam, for instance, remembered the commandment which said, “Of every tree thou mayest eat:” (
san Girolamo † 420 d.C. The Letters of St. Jerome 51.5
… But where there are rivers which admit of being seen and of being drunk, it follows that there also there will be fig-trees and other trees; and it is of these that the Lord says, “Of every tree of the garden thou mayest freely eat.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.11
… Verily it has been fitly named the tree of life. For since the life is not cut short by death, the sweetness of the divine participation is imparted to those who share it. And this is, in truth, what God meant by every tree, saying, Of every tree in Paradise thou mayest freely eat
Pseudo-Clement The Clementine Homilies 16.6
“For instance, in the very first words of the law, He evidently speaks of them as being like even unto Himself. For thus it is written, that, when the first man received a commandment from God to eat of every tree that was in the garden,
2:17
Tertulliano † 220 d.C. A Treatise on the Soul 50
… According to the general sentiment of the human race, we declare death to be “the debt of nature.” So much has been settled by the voice of God;
Tertulliano † 220 d.C. The Five Books Against Marcion 2.4
… and as a rational being, capable of intelligence and knowledge, be restrained within the bounds of rational liberty, subject to Him who had subjected all things unto him. To secure the observance of this law, Goodness likewise took counsel by help of this sanction: “In the day that thou eatest thereof, thou shalt surely die.”
san Metodio d'Olimpo † 311 d.C. From the Discourse on the Resurrection, Part III 2
… For how should one care for a thing which is neither forbidden nor necessary to him? And for this reason it is said, “I had not known lust, except the law had said, Thou shalt not covet.” For when (our first parents) heard, “Of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die,”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.17
17. And there are those who even while they live are dead unto God. For He laid a commandment on Adam and said to him, In the day that thou shalt eat of the tree, thou shalt surely die .
Afraate † 346 d.C. Aphrahat: Select Demonstrations 22.1
… And how did death rule from Adam unto Moses? Clearly, when God laid down the commandment for Adam, He warned him, and said:— On the day that thou shalt eat of the tree of the knowledge of good and evil, thou shalt die the death.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… for another generation, and the people that shall be created shall praise the Lord .’ And again in the twenty-first Psalm, ‘The generation to come shall declare unto the Lord, and they shall declare His righteousness, unto a people that shall be born whom the Lord made .’ For we shall no more hear, ‘In the day that thou eatest thereof, thou shalt surely die
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.31
… The request reached unto a distant time; but the grace was very speedy. Verily I say unto thee, This day shalt thou be with Me in Paradise; because to-day thou hast heard My voice, and hast not hardened thine heart . Very speedily I passed sentence upon Adam, very speedily I pardon thee. To him it was said, In the day wherein ye eat, ye shall surely die
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.13
… but “the soul that sinneth,” he saith, “it shall die .” Now sin is nothing else than alienation from God, Who is the true and only life. Accordingly the first man lived many hundred years after his disobedience, and yet God lied not when He said, “In the day that ye eat thereof ye shall surely die
san Gregorio di Nissa † 395 d.C. On Virginity 12
… because impatience to remain any longer in ignorance of evil would be but the beginning of the long train of actual evil. For this reason it was forbidden to our first parents to grasp the knowledge of the opposite to the good, as well as that of the good itself; they were to keep themselves from “the knowledge of good and evil
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 5.13
… Be not dejected, for thus thou wilt not be at all benefited. Hast thou sinned? Then be sorry: for it is profitable; and consider the skill and wisdom of God. Sin hath brought forth for us these two things, sorrow and death. For “in the day thou eatest,” He saith, “thou shalt surely die;” and to the woman, “In sorrow thou shalt bring forth children.”
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 6
… What bond? He means either that which they said to Moses, namely, “All that God hath said will we do, and be obedient” ( Ex. xxiv. 3 .), or, if not that, this, that we owe to God obedience; or if not this, he means that the devil held possession of it, the bond which God made for Adam, saying, “In the day thou eatest of the tree, thou shalt die.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 28
… For as the murderer, though he be not as yet condemned by the decision of the judge, is still condemned by the nature of the thing, so is it with the unbeliever. Since Adam also died on the day that he ate of the tree; for so ran the decree, “In the day that ye eat of the tree, ye shall die” (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.18
… When God says to Eve, “In pain and in sorrow thou shalt bring forth children,” say to yourself, “That is a law for a married woman, not for me.” And when He continues, “Thy desire shall be to thy husband,” say again: “Let her desire be to her husband who has not Christ for her spouse.” And when, last of all, He says, “Thou shalt surely die,”
sant'Agostino d'Ippona † 430 d.C. City of God 13.12
… but the second is when the soul, without God but with the body, suffers punishment everlasting. When, therefore, God said to that first man whom he had placed in Paradise, referring to the forbidden fruit, “In the day that thou eatest thereof thou shalt surely die,”
sant'Agostino d'Ippona † 430 d.C. City of God 13.15
It may perhaps be supposed that because God said, “Ye shall die the death,”
sant'Agostino d'Ippona † 430 d.C. City of God 13.23
Wherefore, although we understand that this manifest death, which consists in the separation of soul and body, was also signified by God when He said, “In the day thou eatest thereof thou shalt surely die,”
sant'Agostino d'Ippona † 430 d.C. City of God 16.27
… Now there are many things called God’s covenants besides those two great ones, the old and the new, which any one who pleases may read and know. For the first covenant, which was made with the first man, is just this: “In the day ye eat thereof, ye shall surely die.”
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 25
… Now the evils I have mentioned are common to all who for their wickedness have been justly condemned by God, whether they be men or angels. But there is one form of punishment peculiar to man—the death of the body. God had threatened him with this punishment of death if he should sin,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.2
They who say that Adam was so formed that he would even without any demerit of sin have died, not as the penalty of sin, but from the necessity of his being, endeavour indeed to refer that passage in the law, which says: “On the day ye eat thereof ye shall surely die,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.21
… For that possesses not even a moment’s stability, but glides away without intermission, which by constant change perceptibly advances to an end which does not produce perfection, but utter exhaustion. Thus, then, was fulfilled what God had spoken: “In the day that ye eat thereof, ye shall surely die.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.35
When the first human beings—the one man Adam, and his wife Eve who came out of him—willed not to obey the commandment which they had received from God, a just and deserved punishment overtook them. The Lord had threatened that, on the day they ate the forbidden fruit, they should surely die.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 47.2
… I speak to your love, Brethren; proud mortals ought to be made blush by the devil. For he, though proud, is yet immortal; he is a spirit, though a malignant one. The last day is kept in store for him at the end as his punishment; nevertheless he is not subject to the death to which we are subject. But man heard the sentence, “Thou shalt surely die.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 22
… I then have believed, I am not to die;” be assured that thou shalt pay that penalty, death, which thou owest by the punishment of Adam. For he, in whom we all then were, received this sentence, “Thou shalt surely die;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 38.4
… 3 ). He has now begun telling these evils, which he is suffering here: and yet even this already was from the wrath of the Lord, because it was of the vengeance of the Lord. “Of what vengeance?” That which He took upon Adam. For think not that punishment was not inflicted upon him, or that God had said to no purpose, “Thou shalt surely die;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 38.25
… lest if He were not “accursed,” you should think that He had not truly died. But since that death was not an illusion, but had descended from that original stock, which had been derived from the curse, when He said, “Ye shall surely die:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.27
… Is it little for a man that some time he is to die? Each one of us therefore beareth his punishment: to this punishment they would add that persecute us. This punishment is the smiting of the Lord. For the Lord smote man with the sentence: “What day ye shall have touched it,” He saith, “with death ye shall die.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.19
… For who is turned to God save from iniquity? Who is redeemed save from captivity? But who can say that unjust was his captivity, when he forsook his Captain and fell off to the deserter? God is for our Captain, the devil a deserter: the Captain gave a commandment, the deserter suggested guile:
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —So divine Scripture teaches. For we learn that when God forbade Adam to partake of the tree of knowledge He added “on the day that ye eat thereof ye shall surely die.”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 6.14
… For when this is written; that when Adam sinned his soul died, the writer shews afterwards how it is said to have died, namely that it lost the blessedness of its condition. Whosoever denies this is not a Catholic. For God had said, In the hour ye eat thereof, in death ye shall die (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.34
… and that whoso said it was so was anathema. When this was read to me I was much grieved. For if the soul of Adam, who was the first to sin, did not die by sin, how was it said to him concerning the forbidden tree, In the day that ye eat thereof ye shall surely die (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.11
… let every thing bear for thee the fruit of life, and let participation in Me be the support of your own being. For in this way thou wilt be immortal. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die
2:18
Tertulliano † 220 d.C. The Five Books Against Marcion 2.4
… The self-same Goodness provided also a help meet for him, that there might be nothing in his lot that was not good. For, said He, that the man be alone is not good.
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 3.8
… For He may fitly be called the side of the Word, even the sevenfold Spirit of truth, according to the prophet; of whom God taking, in the trance of Christ, that is, after His incarnation and passion, prepares a help-meet for Him
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 3.10
… For men who are incontinent in consequence of the uncontrolled impulses of sensuality in them, dare to force the Scriptures beyond their true meaning, so as to twist into a defence of their incontinence the saying, “Increase and multiply;”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.8
8. She indeed who was given to Adam as a help meet for him, because it was not good for man to be alone,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.28
134. That man was made for the sake of man we find stated also in the books of Moses, when the Lord says: “It is not good that man should be alone, let us make him an helpmeet for him.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… You see the words of a vehement lover! If thou love My beloved, then will I also reckon Myself to be greatly beloved of thee. For He vehemently desireth our salvation, and this He showed from of old. Now hear what He saith when He was forming the man, “Let Us make man in Our Image:” and again, “Let Us
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 12
For this cause He also calleth her a help, to show that they are one (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 25
… Then, man was formed last, when the creation had been accomplished; now, on the contrary, the new man is formed before the new creation; he is born first, and then the world is fashioned anew. ( 1 Cor. xv. 45 .) And as in the beginning He formed him entire, so He creates him entire now. Then He said, “Let us make for him a help” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 21.9
… For I acknowledge and honour my helpmeet assigned to me by the word of the Lord, and I do not refuse to be joined to her in an unbroken tie of love in Christ, nor do I separate from me what the Lord joined to me by the law of the original condition,
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —And yet we shewed how, being invisible, He was made manifest through flesh, and the relationship of this very flesh we have been taught by the sacred writers—“He took on Him the seed of Abraham.” And the Lord God said to the patriarch, “in thy seed shall all the nations of the earth be blessed,”
2:19
Tertulliano † 220 d.C. On the Veiling of Virgins 5
… But what kind of (hypothesis) is it that one who, with an eye to the future, was called by a definite name, at the present time should have nothing for a surname? On all animals Adam imposed names; and on none on the ground of future condition, but on the ground of the present purpose which each particular nature served;
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… And so, again, we maintain that the intellectual faculty, made as it was originally by God, acts thenceforward by itself when it looks out upon realities, and that there be no confusion in its knowledge, affixes some verbal note to each several thing as a stamp to indicate its meaning. Great Moses himself confirms this doctrine when he says
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.67
… Why was he capable of receiving a commandment? and able to give names to his wife, and to all the animal creation? For of her he said, “She shall be called Woman;” and in respect of the rest we read: “Whatsoever Adam called every living creature, that was the name thereof.”
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 1.6
… Now that their eyes were opened, their body appeared to them naked, and they knew it. If this were not the meaning, how, when the beast of the field and the fowls of the air were brought unto him,
2:20
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.28
… “It is not good that man should be alone, let us make him an helpmeet for him.” Thus the woman was given to the man to help him. She should bear him children, that one man might always be a help to another. Again, before the woman was formed, it was said of Adam: “There was not found an help-meet for him.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 12.13
… unless that it is written, that in all the beasts and flying things there was not found for man an helpmate like to himself; and then the woman was made out of his side.
Pseudo-Clement The Clementine Homilies 3.21
“He himself being the only true prophet, fittingly gave names to each animal, according to the merits of its nature, as having made it. For if he gave a name to any one, that was also the name of that which was made, being given by him who made it.
2:21
Tertulliano † 220 d.C. A Treatise on the Soul 43
… That, therefore, will be natural in its condition which may be rendered non-natural by defect or by excess. Well, now, what if you were to remove eating and drinking from the conditions of nature? if in them lies the chief incentive to sleep. It is certain that, from the very beginning of his nature, man was impressed with these instincts (of sleep).
Tertulliano † 220 d.C. A Treatise on the Soul 45
… There is the act, but not the effect. This power we call ecstasy , in which the sensuous soul stands out of itself, in a way which even resembles madness. Thus in the very beginning sleep was inaugurated by ecstasy: “And God sent an ecstasy upon Adam, and he slept.”
Tertulliano † 220 d.C. Against Hermogenes 31
… It says that “God made man of the dust of the ground and breathed into his nostrils the breath of life, and man became a living soul.” Now, although it here mentions the nostrils, it does not say that they were made by God; so again it speaks of skin and bones, and flesh and eyes, and sweat and blood, in subsequent passages,
Tertulliano † 220 d.C. To His Wife i.2
We do not indeed forbid the union of man and woman, blest by God as the seminary of the human race, and devised for the replenishment of the earth and the furnishing of the world, and therefore permitted, yet singly. For Adam was the one husband of Eve, and Eve his one wife, one woman, one rib.
Tertulliano † 220 d.C. On Exhortation to Chastity 5
… witnessing as it emphatically does what God constituted in the beginning for a type to be examined with care by posterity. For when He had moulded man, and had foreseen that a peer was necessary for him, He borrowed from his ribs one, and fashioned for him one woman;
Origene † 254 d.C. Origen Against Celsus 4.38
In the next place, as it is his object to slander our Scriptures, he ridicules the following statement: “And God caused a deep sleep to fall upon Adam, and he slept: and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which He had taken from the man, made He a woman,”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… no sooner than this, and no later, He Causes this to take place—“Peter about the sixth hour went up upon the housetop to pray:” that is, privately and quietly, as in an upper chamber. “And he became very hungry, and would have eaten; but while they made ready, there fell upon him a trance.” ( v. 10 .) What means this expression,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… xxx. 12 , LXX.): that is, I may not alter, may not be changed. For as a man who is hushed to slumber in a state of pious fear would not easily be made to change his side; so too he that is slumbering in wickedness would not change with facility. For to be hushed
san Girolamo † 420 d.C. The Letters of St. Jerome 51.5
… “This is now bone of my bones and flesh of my flesh;” or what is the ground of the divine narrative, “And the Lord God caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh instead thereof; and the rib which the Lord God had taken from man, made He a woman”
san Girolamo † 420 d.C. The Letters of St. Jerome 123.12
12. The creation of the first man should teach us to reject more marriages than one. There was but one Adam and but one Eve; in fact the woman was fashioned from a rib of Adam.
sant'Agostino d'Ippona † 430 d.C. On the Good of Marriage 1
… Therefore the first natural bond of human society is man and wife. Nor did God create these each by himself, and join them together as alien by birth: but He created the one out of the other, setting a sign also of the power of the union in the side, whence she was drawn, was formed.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 8.12
… May we from the Lord’s saying that He had left ninety and nine sheep in the mountains, that is, in the higher regions, and had come down for one? For if we take the one lost sheep to be the human soul in Adam, since Eve even was made out of his side,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.9
… “Shall He that sleepeth, not add this, that He rise up again?” Where fore slept He? Because “Adam is the figure of Him that was to come.” And Adam slept, when out of his side was made Eve.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 127.4
… When He had died. Hope therefore for thine uplifting after thy death: have hope in the resurrection of the dead, because He rose again and ascended. But where did He sleep? On the Cross. When He slept on the Cross, He bore a sign, yea, He fulfilled what had been signified in Adam: for when Adam was asleep, a rib was drawn from him and Eve was created;
2:22
sant'Agostino d'Ippona † 430 d.C. City of God 22.17
… For that sleep of the man was the death of Christ, whose side, as He hung lifeless upon the cross, was pierced with a spear, and there flowed from it blood and water, and these we know to be the sacraments by which the Church is “built up.” For Scripture used this very word, not saying “He formed” or “framed,” but “built her up into a woman;”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 12.5
… in that the man himself, as it were, indicates the person of the Father, but that which has so proceeded from him as to be born, that of the Son; and so the third person as of the Spirit, is, they say, the woman, who has so proceeded from the man as not herself to be either son or daughter,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 11.3
… He denies that Jesus was born of the seed of David, that He was made of a woman (by the word woman is not meant a wife in the common sense of the word, but merely one of the female sex, as in the book of Genesis, where it is said that God made a woman before she was brought to Adam
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 2.12
Now, observe the rest of the passage in which he thinks he finds, to our prejudice, what is consonant with the above-quoted title. “God,” says he, “who had framed Adam out of the dust of the ground, formed Eve out of his rib,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.28
… For in other passages of Scripture, as well as here, it is found that not only those who had already known a man, but all females in general, including untouched virgins, are called women. That is the case, for instance, where it is written of Eve, “He made it into a woman;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.18
… but all females they called “women,” by a peculiarity of the Hebrew tongue. Hear a most plain example of this. The first woman whom God made, having taken her out of the side of a man, was called a woman before she “knew” her husband, which we are told was not till after they went out of Paradise, for the Scripture saith, “He made her a woman.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 2.10
… Behold, a virgin shall conceive, and bear a Son.” And “of a woman,” as you have just heard; here there is no contradiction. For the peculiarity of the Hebrew tongue gives the name of “women” not to such as have lost their virgin estate, but to females generally. You have a plain passage in Genesis, when Eve herself was first made, “He made her a woman.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 120.2
… This was announced beforehand, when Noah was commanded to make a door in the side of the ark, whereby the animals might enter which were not destined to perish in the flood, and by which the Church was prefigured. Because of this, the first woman was formed from the side of the man when asleep,
2:23
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 6
… Envy has alienated wives from their husbands, and changed that saying of our father Adam, “This is now bone of my bones, and flesh of my flesh.”
Tertulliano † 220 d.C. A Treatise on the Soul 21
… What had he that was spiritual? Is it because he prophetically declared “the great mystery of Christ and the church?” “This is bone of my bone, and flesh of my flesh: she shall be called Woman. Therefore shall a man leave his father and mother, and he shall cleave unto his wife; and they two shall be one flesh.”
Tertulliano † 220 d.C. On the Resurrection of the Flesh 7
… be, as some will have it, that those “coats of skins” which Adam and Eve put on when they were stripped of paradise, were really themselves the forming of the flesh out of clay, because long before that Adam had already recognised the flesh which was in the woman as the propagation of his own substance (“This is now bone of my bone, and flesh of my flesh”
Tertulliano † 220 d.C. On Prayer 22
They who make this concession ought to reflect on the nature of the word itself—what is the meaning of “woman” from the very first records of the sacred writings. Here they find it to be the name of the sex , not a class of the sex : if, that is, God gave to Eve, when she had not yet known a man, the surname “woman” and “female”
Tertulliano † 220 d.C. On the Pallium 4
… The now veteran (stain of the) Hydra’s and of the Centaurs’ blood upon the shafts was gradually eradicated by the pumice-stone, familiar to the hair-pin! while voluptuousness insulted over the fact that, after transfixing monsters, they should perchance sew a coronet! No sober woman even, or heroine
Tertulliano † 220 d.C. On the Veiling of Virgins 7
… If “the woman is the glory of the man,” how much more the virgin , who is a glory withal to herself! If “the woman is of the man,” and “for the sake of the man,” that rib of Adam
Tertulliano † 220 d.C. On the Veiling of Virgins 8
… allowing, to wit, the virgin to be understood in the woman by the self-same reason by which he forbore to name the boy as implied in the man ; embracing the whole order of either sex in the names proper (to each) of woman and man . So likewise Adam, while still intact, is surnamed in Genesis man :
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 2.1
… For the casting of seed into the furrows of the matrix is the beginning of the generation of men, so that bone taken from bone, and flesh from flesh, by an invisible power, are fashioned into another man. And in this way we must consider that the saying is fulfilled, “This is now bone of my bone, and flesh of my flesh.”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 3.1
… For the passage in Genesis reads thus: “And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.”
san Metodio d'Olimpo † 311 d.C. From the Discourse on the Resurrection, Part I 1
… Nevertheless, let us speak of it again, for it is not enough to have mentioned it once. Before the preparation of these coats of skins, the first man himself acknowledges that he has both bones and flesh; for when he saw the woman brought to him: “This is now,” he cried,
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 17
… For Adam had no need either of a garment or a shelter, or any other provision of this sort; but rather was like to the Angels; and many of the things to come he foreknew, and was filled with great wisdom. Even what God did in secret, he knew, I mean with regard to the woman: wherefore also he said, “This is now bone of my bone, and flesh of my flesh.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 26
… ii. 14 .) which happened in the beginning. Wherefore you see, she was not subjected as soon as she was made; nor, when He brought her to the man, did either she hear any such thing from God, nor did the man say any such word to her: he said indeed that she was “bone of his bone, and flesh of his flesh:” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
That is, tends it with exceeding care. And how is she his flesh? Hearken; “This now is bone of my bones,” saith Adam, “and flesh of my flesh.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 51.5
… “This is now bone of my bones and flesh of my flesh;”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.67
… If it is man’s nature thus to begin, and that nature is not already corrupt, then why was not Adam created thus? Why was he capable of receiving a commandment? and able to give names to his wife, and to all the animal creation? For of her he said, “She shall be called Woman;”
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 1.6
… He could not have done this without distinguishing them; and he could not distinguish them without seeing them. How, too, could the woman herself have been beheld so clearly by him when he said, “This is now bone of my bone, and flesh of my flesh”?
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 1.29
… for this reason, as they say, because she had already been ensouled from the man. If, indeed, she had not, they say, the sacred Scripture would certainly not have kept us in ignorance of the circumstance. With regard to the fact that Adam says, “This is now bone of my bone, and flesh of my flesh,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 2.20
As for the passage which affirms that “God hath made of one blood all nations of men,” and that in which Adam says, “This is now bone of my bones, and flesh of my flesh,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 2
… He who understands it and blames it, is thankless for his having understood. “Not of bloods, nor of the will of the flesh, nor of the will of man.” The apostle puts flesh for woman; because, when she was made of his rib, Adam said, “This is now bone of my bone, and flesh of my flesh.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.24
… But we, made confident by God the Word that was made flesh of the Virgin, answer that virginity was implanted in man’s nature from above and in the beginning. For man was formed of virgin soil. From Adam alone was Eve created. In Paradise virginity held sway. Indeed, Divine Scripture tells that both Adam and Eve were naked and were not ashamed
2:24
Tertulliano † 220 d.C. A Treatise on the Soul 11
… therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall become one flesh,”
Tertulliano † 220 d.C. To His Wife 2.8
… For even on earth children do not rightly and lawfully wed without their fathers’ consent. What kind of yoke is that of two believers, (partakers) of one hope, one desire, one discipline, one and the same service? Both (are) brethren, both fellow servants, no difference of spirit or of flesh; nay, (they are) truly “two in one flesh.”
Tertulliano † 220 d.C. On Exhortation to Chastity 5
… but not more wives in the eye of God. And accordingly the man of God, Adam, and the woman of God, Eve, discharging mutually (the duties of) one marriage, sanctioned for mankind a type by (the considerations of) the authoritative precedent of their origin and the primal will of God. Finally, “there shall be,” said He, “two in one flesh,”
Origene † 254 d.C. Origen De Principiis 2.6.3
… And for this reason, throughout the whole of Scripture, not only is the divine nature spoken of in human words, but the human nature is adorned by appellations of divine dignity. More truly indeed of this than of any other can the statement be affirmed, “They shall both be in one flesh, and are no longer two, but one flesh.”
Origene † 254 d.C. Origen Against Celsus 6.47
… For the sacred language of holy Scripture knows of other things also, which, although “dual” in their own nature, are considered to be, and really are, “one” in respect to one another. It is said of husband and wife, “They are no longer twain, but one flesh;”
Origene † 254 d.C. Origen's Commentary on Matthew 14.16
… For where it is said, “Male and female made He them,” the reference is to those formed “after the image,” but where He also said, “For this cause shall a man leave his own father and mother,”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 3.10
… For men who are incontinent in consequence of the uncontrolled impulses of sensuality in them, dare to force the Scriptures beyond their true meaning, so as to twist into a defence of their incontinence the saying, “Increase and multiply;” and the other, “Therefore shall a man leave his father and his mother;”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.32
169. To go to the root of the matter—good-will starts first with those at home, that is with children, parents, brothers, and goes on from one step to another throughout the world. Having started from Paradise, it has filled the world. For God set the feeling of good-will in the man and woman, saying: “They shall be one flesh,”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.2
18. Moreover, if in all them that believed there was, as it is written, one soul and one heart: if every one that cleaveth to the Lord is one spirit, as the Apostle hath said: if a man and his wife are one flesh:
sant'Ambrogio † 397 d.C. Concerning Widows 15
89. The divine law has bound together husband and wife by its authority, and yet mutual love remains a difficult matter. For God took a rib from the man, and formed the woman so as to join them one to the other, and said: “They shall be one flesh.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 4
… For they divided this into four new, and lawless kinds. Since (3 mss. whence) this war was not twofold or threefold, but even fourfold. Consider then. It was meet, that the twain should be one, I mean the woman and the man. For “the twain,” it says, “shall be one flesh.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
He does not speak of doing only, but of being disposed too. For this the command to “cleave to” it indicates. So God, when He knit the man to the woman, said, “For he shall cleave to his wife.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… But as He said Himself, “He which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh.” ( Matt. xix. 4, 5 ;
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 33
… who willeth that all men should be saved, and come to the knowledge of the truth.” Therefore, if he find a Gentile wife consorting with a believer, he dissolves not the marriage. Yet what is more closely joined than a man to his wife? “For they two shall be one flesh,” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 34
… And because from the beginning they seemed to be in a manner two, see how he fastens them together again, and gathers them into one by marriage. For, “therefore,” saith He, “shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be for one flesh.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
That is, tends it with exceeding care. And how is she his flesh? Hearken; “This now is bone of my bones,” saith Adam, “and flesh of my flesh.” ( Gen. ii. 23 .) For she is made of matter taken from us. And not only so, but also, “they shall be,” saith God, “one flesh.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 12
For this cause He also calleth her a help, to show that they are one ( Gen. ii. 18 .); for this cause He honoreth their cohabitation beyond both father and mother, to show that they are one. (
san Girolamo † 420 d.C. The Letters of St. Jerome 123.12
… There was but one Adam and but one Eve; in fact the woman was fashioned from a rib of Adam. Thus divided they were subsequently joined together in marriage; in the words of scripture “the twain shall be one flesh,” not two or three. “Therefore shall a man leave his father and his mother, and shall cleave unto his wife.”
san Girolamo † 420 d.C. Against Jovinianus 1.5
5. First of all, he says, God declares that
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 12.3
… And as the twain is one flesh in the case of male and female, so in the mind one nature embraces our intellect and action, or our counsel and performance, or our reason and rational appetite, or whatever other more significant terms there may be by which to express them; so that, as it was said of the former, “And they two shall be in one flesh,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 12.6
… and that therefore a son could not be mentioned, because no son was yet born? As if the Holy Spirit could not have comprehended this, too, in that brief statement, while about to narrate the birth of the son afterwards in its own place; as it narrated afterwards in its own place, that the woman was taken from the side of the man,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.60
… All, therefore, who have to be changed and raised must meet together in a union with Christ, so that the Christ who descended may ascend, reckoning His body (that is to say, His Church) as nothing else than Himself, because it is of Christ and the Church that this is most truly understood: “And they twain shall be one flesh;”
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 1.23
… “Of me was that word spoken in paradise before the entrance of sin: ‘A man shall leave his father and his mother, and shall cleave unto his wife; and they two shall become one flesh.’”
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 2.13
… Is it the difference of the sexes? But this is inherent in the bodies which God made. Is it their union? But this union is justified in the privilege of the primeval blessing no less than institution. For it is the voice of God that says, ‘A man shall leave his father and his mother, and shall cleave to his wife; and they two shall be one flesh.’
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 2.53
… Those, therefore, whose institution was possible in your dreams, you deliberately assert to be good, while those which Holy Scripture intends, when it says, ‘Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh,’
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 2.54
… This, I say, is the marriage whereof it was said (only excepting the great sacrament of Christ and the Church, which the institution prefigured): “For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they twain shall be one flesh.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 1.9
… On that point, with God’s assistance, I must contend with him as far as the matter shall seem to demand. Now, therefore, I reply that marriage was ordained by God both then, when it was said, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be two in one flesh,”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.62
121. As far as the order or method of statement here adopted is concerned, we ought to understand that it in no way affects the truth of the subject itself, whether the question regarding the permission to write a bill of divorcement given by the said Moses, by whom also it is recorded that God made male and female to be one flesh,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 9.10
… individual men that have wives, he says, “But I speak concerning Christ and the Church.” What great mystery is this, “the two shall be one flesh?” While Scripture, in the Book of Genesis, was speaking of Adam and Eve, it came to these words, “Therefore shall a man leave his father and mother, and shall cleave to his wife; and they two shall be one flesh.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 1.2
… and that Bridegroom’s chamber was the Virgin’s womb, because in that virginal womb were joined the two, the Bridegroom and the bride, the Bridegroom the Word, and the bride the flesh; because it is written, “And they twain shall be one flesh;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 38.5
… Now when it goes on to say, “the words of mine offences,” it is beyond a doubt that they are the words of Christ. Whence then come “the sins,” but from the Body, which is the Church? Because both the Head and the Body of Christ are speaking. Why do they speak as if one person only? Because “they twain,” as He hath said, “shall be one flesh.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.1
… often in the person of His Body, which are we and His Church; but so that the words sound as from the mouth of one, that we may understand the Head and the Body to consist together in the unity of integrity, and not be separated the one from the other; as in that marriage whereof it is said, “They two shall be one flesh.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 55.3
… Because “The Word was made flesh, and dwelt among us.” Because then David in a figure is Christ, but Christ, as we have often reminded your Love, is both Head and Body; neither ought we to speak of ourselves as alien from Christ, of whom we are members, nor to count ourselves as if we were any other thing: because “The two shall be in one flesh.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.2
… “Slay ye, all of you.” What is that size of body in one man so great as that he may be slain by all? But we ought to perceive our person, the person of the Church, the person of the Body of Christ. For one Man with His Head and Body is Jesus Christ, the Saviour of the Body and the Members of the Body: two in one Flesh,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 75.4
… But whether Head speaketh or whether members speak, Christ speaketh: He speaketh in the person of the Head, He speaketh in the person of the Body. But what hath been said? There shall be two in one flesh.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
… For this also was at the beginning, “They two shall be one flesh:”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 15
… So after reckoning how sharp your anguish must be, I have let these few days go by, for if I myself was so distressed and filled with such sorrow by the news, what must not have been the sufferings of a husband and yoke-fellow, made, as the Scripture says, one flesh,
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 18
Whenever I cast my eyes on the divine law which calls those who are joined together in marriage “one flesh,”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.64
… But to have intercourse with a stepmother is a grave offence, seeing that is also written in the law, thou shalt not uncover the nakedness of thy father ( Lev. xviii. 7 ). Not indeed that a son can uncover his father’s nakedness; but, since it is written in the law, They too shall be one flesh (
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sant'Ireneo di Lione † 202 d.C. Against Heresies 3.22.4
… be it unto me according to thy word.” But Eve was disobedient; for she did not obey when as yet she was a virgin. And even as she, having indeed a husband, Adam, but being nevertheless as yet a virgin (for in Paradise “they were both naked, and were not ashamed,”
Tertulliano † 220 d.C. On the Pallium 3
… Then and there hastening to forecover what, in his newly made body, it was not yet due to modesty (to forecover), he surrounds himself meantime with fig-leaves: subsequently, on being driven from the confines of his birthplace because he had sinned, he went, skinclad, to the world as to a mine.
Tertulliano † 220 d.C. On the Veiling of Virgins 11
… For withal the founders of the race, Adam and Eve, so long as they were without intelligence, went “naked;” but after they tasted of “the tree of recognition,” they were first sensible of nothing more than of their cause for shame. Thus they each marked their intelligence of their own sex by a covering.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 18
Further: even though one were of necessity to go about naked on account of this sort of self-denial, neither so were it any disgrace. Since Adam too was “naked”
sant'Agostino d'Ippona † 430 d.C. City of God 14.17
Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called “shameful.” Their condition was different before sin. For as it is written, “They were naked and were not ashamed,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.36
… This was the righteous appointment, that inasmuch as their soul had received from the Lord the body for its servant, as it itself obeyed the Lord, even so its body should obey Him, and should exhibit a service suitable to the life given it without resistance. Hence “they were both naked, and were not ashamed.”
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 1.6
… No; “they were both naked, and were not ashamed,”
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 2.28
Now to this lengthy statement of his we have to say in answer, that, in the passages which he has quoted from the sacred writings, there is nothing said about that shameful lust, which we say did not exist in the body of our first parents in their blessedness, when they were naked and were not ashamed.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 60.1
… Now there is nothing unsuitable in understanding by “the fig-tree” the human race. For when the first man sinned, he covered his nakedness with fig-leaves; covered those members, from which we derive our birth. For what before his sin should have been his glory, after sin became his shame. So before that, “they were naked, and were not ashamed.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 72.1
… and what God had made them for members, they made for themselves occasions of shame. For they had no need to blush for the work of God; but the cause of sin preceded shame. If iniquity had not gone before, nakedness would never have been put to the blush. For “they were naked, and were not ashamed.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.11
… But this at length was Adam’s fate: for he tasted and knew that he was naked and made a girdle round about him: for he took fig-leaves and girded himself about. But before they took of the fruit, They were both naked, Adam and Eve, and were not ashamed
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1. OMNIS ORNATUS -- id est stellae atque etiam angeli, qui caelum ornant, sicut aves aerem, pisces mare, plantae et animalia terram ornant. Pro ornatus enim hebraice est tsaba, id est exercitus, acies, militia, vis, ornatus; nihil enim ornatius est acie bene instructa. Hinc Deus vocatur Deus exercituum, id est angelorum et stellarum, quae instar militum certo ordine servientes Deo movent, oriuntur, occidunt, et non raro pro Deo contra impios pugnant, uti notavi Judic. V, 20.
2. COMPLEVITQUE DEUS DIE SEPTIMO OPUS SUUM. -- «Die septimo,» scilicet exclusive: inclusive enim Deus complevit opus suum die sexto, ut habent Septuaginta. Coepit enim Dominico die, et complevit die sexto, sive Veneris, ut sequenti septimo die requiesceret, qui ab hac Dei requie sabbatum dictus est. Ratio symbolica et arithmetica, cur mundus perfectus sit sex diebus, datur a S. Augustino, lib. IV De Genesi ad litt. cap. I; Beda, et Philone, lib. De Opificio mundi; scilicet quia senarius est primus numerus perfectus: constat enim ex partibus suis primis, scilicet unitate, binario et ternario; unum enim, duo et tria faciunt sex. Symbolice, sex dies significant sex millia annorum, quibus haec mundi fabrica durabit (nam mille anni ante Deum sunt tamquam dies unus, Psalm. LXXXIX, 4), ut iis completis veniat Antichristus, dies judicii, et sabbatum, id est requies Sanctorum in caelo. Ita docent S. Hieronymus in Expos. Psalm. LXXXIX, ad Cyprianum; Irenaeus, lib. V, cap. ult.; Justinus, Quaest. 71 ad Gentes; S. Augustinus, lib. XX De Civit. cap. VII, et alii. Hinc etiam sex primi patriarchae -- Adam, Seth, Enos, Cainan, Malaleel, Jared -- mortui sunt, sed septimus, Henoch, vivus in caelum translatus est, quia post sex millia annorum laboris et mortis, vita aeterna sequetur, inquit Isidorus in Glossa, cap. V. Vide dicta Apoc. XX, 6. «Opus suum,» -- creationis novarum specierum; nam opus gubernandi, conservandi et producendi nova individua Deus etiam nunc adhuc exercet, ut patet Joan. V, 17. REQUIEVIT -- non a fatigatione, sed ab opere; unde hebraice est shabat, id est cessavit. Aristobulus, citatus ab Eusebio, lib. XIII Praeparationis Evang. cap. VI, aliter interpretatur «requievit»: Dicit enim significare quod rebus a se creatis dederit requiem, id est stabilitatem, permanentiam, perpetuitatem, et ordinem fixum, constitutum et immutabilem. Quocirca vox «requievit» tacite significat conservationem rerum creatarum, una cum continua Dei cooperatione cum illis in propriis earum actionibus et motibus. Nam, ut ait S. Augustinus in Sententiis, no. 277: «Omnipotentia omnipotentis Creatoris est causa subsistendi omni creaturae; quae vis si ab eis quae condita sunt regendis aliquando cessaret, simul et illorum cessaret species omnisque natura concideret. Quod enim ait Dominus: Pater meus usque modo operatur, continuationem quamdam operis ostendit, qua universam creaturam continet atque administrat. In quo opere ejusdem sapientiae perseverat, de qua dicitur: Attingit a fine usque ad finem fortiter, et disponit omnia suaviter. Idem sentit et Apostolus, cum Atheniensibus praedicans ait: In ipso vivimus, et movemur, et sumus. Quia si opus suum a conditis rebus auferret, nec vivere, nec moveri, nec esse possemus. Ideoque sic intelligendus est Deus ab omnibus operibus suis requievisse, ut nullam deinde novam conderet creaturam, non ut condita jam fovere et regere desineret.» Idem S. Augustinus docte docet in Sententiis, no. 145, Deum eodem modo se habere sive quiescat sive operetur. «Non ergo, inquit, in Deo vel otiosa vacatio, vel laboriosa est cogitanda industria, qui novit et quiescens agere, et agens quiescere; et quod in operibus ejus prius quidem aut posterius est, non ad facientem, sed ad facta refertur. Ejus enim voluntas aeterna est et incommutabilis, nec mutabili consilio variatur.» Hinc Philo, in libro Allegoriarum, vertit non «requievit,» sed «cessare fecit quae inchoaverat»; quia, inquit, Deus nunquam quiescit, sed sicut igni proprium est calefacere et nivi frigefacere, ita Deo proprium est operari. Hebraice tamen proprie significat «requievit,» ut vertunt Chaldaeus, Vulgata nostra et Septuaginta. Symbolice, Junilius, Beda et S. Augustinus (lib. IV De Genesi ad litt. cap. XII) docent hanc Dei requiem in sabbato figuram fuisse quietis Christi in sepulcro die sabbati, postquam opus nostrae redemptionis die sexto per passionem et mortem compleverat. Anagogice, fuit haec typus quietis Sanctorum in caelo: ibi enim perpetuum celebrabunt sabbatum, de quo plura Deut. V, 12.
3. ET BENEDIXIT DIEI SEPTIMO -- id est, laudavit, commendavit et probavit diem septimum, ait Philo: sic benedicimus Deo, cum Eum laudamus. Secundo et melius, «benedixit» significat, ut sequitur, sanctificavit eum -- decrevit diem septimum sanctum et festivum esse. Sicut enim magna benedictio est homini sanctificari, ita et diei festo. ET SANCTIFICAVIT ILLUM. -- Non ipso die septimo, qui fuit primum mundi sabbatum, sed postea, tempore Mosis, juxta Exod. XX, 8. Ita ait Abulensis, qui putat haec per anticipationem dici. Secundo et melius, alii censent Deum jam tunc sanctificasse sabbatum, non actu et re, sed decreto et proposito suo -- quasi diceret: Quia Deus requievit die septimo, ideo eum sibi sacrum designavit, ut a Mose dies festus observandus Judaeis constitueretur. Ita Pererius, Beda, et Hieronymus Prado in cap. XX Ezechielis. Tertio et planissime, Deus ab ipso mundi initio, hoc primo die sabbati... «Sanctificavit,» id est actu festum instituit, colique voluit ab Adamo ejusque posteris sacro otio et cultu Dei, maxime recolendo beneficium creationis suae, totiusque mundi, illo die completae. Unde patet sabbatum fuisse festum institutum et sancitum primitus, non a Mose, Exodi XX, 8, sed a Deo longe anterius, puta ab origine mundi, hoc ipso primo mundi sabbato. Idem colligitur Exodi XVI, 23, Hebr. IV, 3, ut ibi ostendi. Ita Ribera ibidem, Philo, Catharinus hic. Fuit ergo hoc praeceptum sabbati divinum, non naturale, sed positivum: unde a Christo et Apostolis festum a sabbato in Dominicum est translatum. QUOD CREAVIT DEUS UT FACERET, -- id est, quod creavit faciendo, et creando fecit atque perfecit: hanc enim operis perfectionem significat haec ejusdem verbi per synonymon iteratio, qua dicitur: «Creavit ut faceret.»
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4. ISTAE SUNT GENERATIONES (id est creationes) CAELI ET TERRAE. -- Unde sequitur: «Quando creata sunt in die,» id est tempore toto sex dierum, de quibus cap. I. Ita Beda et alii. Verba illa spectant superiora, quae capite I praecesserunt, ut clausulam quasi eorum faciant, hoc modo: Et tales quidem erant origines caeli et terrae quum crearentur. Hebraice toledot a verbo yalad proprie «generationes» notare constat; sed quia Hebraeorum historia tabulis genealogicis intexi solebat, hinc toledot sensu latiore enarrationem, historiam denotat, et usurpatur in ejusmodi locis, in quibus nulla generationis mentio est. Cf. Gen. XXXVII, 2.
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5. ET OMNE VIRGULTUM. -- Connecte haec cum vers. 4, sic: «In die quo fecit Dominus caelum et terram, et omne virgultum» (Hebraeum siach est enatum, vel germinans) «antequam oriretur in terra,» more scilicet naturali et virtute seminis, uti nunc oritur. Tantum enim vult dicere Moses primam illam productionem virgultorum ac paradisi, ad quem paulatim descendit, non naturae, non terrae, non semini, sed Dei virtuti et operationi tribuendam esse; idque probat ex eo quod, cum omnes herbae et virgulta caeli influxu et hominis industria ac cultura proveniant, tunc nondum erat homo, qui sereret et coleret terram; nec etiam erat pluvia, quae sata rigaret. Secundo, ex Hebraeo sic planius verti posset: in die (primo mundi) quo fecit Deus caelum et terram, omne virgultum agri nondum (hoc enim est terem, ut patet Exodi IX, 30: «Novi quod necdum (hebr. terem) timeatis Dominum») erat in terra, et omnis herba regionis nondum germinabat, sed fons ascendebat de terra. Saadias arabice vertit, nec fons ascendebat de terra, a superiore repetens negandi particulam. Deus enim ante omnia primo creavit caelum et terram, et hunc fontem sive abyssum aquarum, in qua vatum et alvo, qui conditi regionis totius aquam, omnem terram ipsum irrigando aliquando inundarit; tum omne virgultum et quae alia cap. I obiter enarravit, copiosius enarrat.
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6. SED FONS ASCENDERAT E TERRA. -- Quaeres, quis hic sit fons? Prima sententia. Primo, Aquila, Chaldaeus et Hebraei aliqui, ac Molina, Pererius, Delrio, Hebraeum ed vertunt vaporem, quem scilicet sol e terra sursum vi sua attraxerit, qui postea noctis frigore concretus in rorem et in humorem resolutus, terram ejusque germina irrigarit initio mundi, donec paulo post pluvias dedit Deus terrae, ad eam irrigandam. Hic ergo vapor et ros erat tunc loco pluviae et humoris, quo plantae recens creatae foverentur; nam primos dies mundi decuit esse sudos et serenos. Quaeres, quomodo hic vapor a nostro interprete et a Septuaginta vocatur fons? Respondeo, quia ut fons terram inundabat. Sic enim Aristoteles, lib. I Meteor. I, nubes ex aquis ortas, et in aquas verti solitas, vocat circularem et perennem fluvium, sive oceanum, qui per aerem fluit et volitat. Refutatur. Verum obstat huic sententiae, quod vers. praeced. negavit Moses, ullam tunc pluviam, aut similem humorem caelestem fuisse, qui terram rigaret. Rursum, quod vapor valde improprie vocatur fons; et Hebraeum ed, non vaporem, sed gurgitem potius aquarum (ut patet Job XXXVI, 27); indeque calamitatem et cladem, quae instar gurgitis homines obruit et involvit, ut patet Jerem. XLVII, 16, et alibi, significat. Unde Oleaster ed vertit inundationem. Secunda sententia (improbabilis). Secundo, S. Augustinus, lib. V De Genes. ad litt. cap. IX et X: Initio mundi, inquit, proprie unus fuit fons, qui stato tempore instar Nili exundans terrae germina rigabat. Sed talem fontem fuisse, qui totam terram inundando rigaret, vix est credibile. Longe incredibilius est, quod addit Glossa interlinealis, hoc fonte exundante rigatam esse totam terram, usque ad tempora Noe, ita ut ante Noe nullae unquam fuerint pluviae in mundo. Tertia sententia (probabilis). Tertio ergo melius ibidem S. Augustinus, Philo, et Nicolaus Papa ad Michaelem imperatorem: Fons, inquit, id est fontes, rivuli et flumina ascendebant de terra: omnes enim aquae, ut dixi cap. I, vers. 9, congregatae sunt in unum locum, quasi in unum fontem, vel matricem. Moses enim hic tantum generatim relegit et revolvit rerum creationem, quam cap. I seriatim enarravit, q. d. Deus solus initio mundi fecit omne virgultum ubique in tota terra; idque probo ex eo, quod tunc necdum erat homo qui haec virgulta plantaret, nec pluvia quae ea rigaret; sed tantum fons, id est varia flumina et fontes ex una quasi fontali matrice (de qua dixi cap. I, vers. 9) manantes totam terram hinc inde irrigabant. Haec autem non poterant, sine pluvia, ubique terris a se remotis subministrare humorem ad germinandum; ergo haec germina et virgulta solus tunc effecit Deus. Quarta sententia (genuina). Quarto, ex Hebraeo planius et solidius sic explices: «fons,» hebraice ed, id est gurges vel inundatio, puta abyssus illa primigenia aquarum, de qua dixi cap. I, vers. 2, irrigabat et tegebat totam terram, quasi tota terra unus esset fons: hanc enim quasi primam omnium matricem tantum hoc versu summatim repetit Moses, uti paulo ante vers. 4 repetiit creationem caeli et terrae. Deus enim ante omnia primo creavit caelum et terram, et hunc fontem sive abyssum aquarum. Sensus ergo est, q. d. Deus uti solus caelum et terram, et abyssum aquarum creavit, ita solus eam a terra separavit, et aridam detexit, atque germina, paradisum, hominem aliaque omnia ex ea produxit, quae postea per pluviam et rorem conservavit et propagavit: unde, ut dixi vers. 5, ex Hebraeo sic plane et clare vertes: «In die quo fecit Deus caelum et terram, omne virgultum agri nondum erat in terra et omnis herba regionis nondum germinabat, sed fons,» id est inundatio, scilicet abyssus aquarum, quae e terra videbatur emergere et ascendere, «irrigabat et tegebat totam terram.»
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7. FORMAVIT IGITUR DOMINUS DEUS HOMINEM DE LIMO TERRAE, ET INSPIRAVIT IN FACIEM EJUS SPIRACULUM VITAE, ET FACTUS EST HOMO IN ANIMAM VIVENTEM. -- Chaldaeus paraphrastice vertit, factus est homo in animam loquentem; quia loquela, aeque ac ratio, propria est homini. Redit hic Moses ad opus sextae diei, ut formationem hominis luculentius explicet. Quinque causae hominis. Nota primo: Moses hic quinque hominis causas assignat. Efficiens est Deus. Materia est limus terrae sive terra aqua mixta; unde et cadaver hominis in terram et aquam, quasi in elementa sua resolvitur. Forma est spiraculum vitae. Exemplar est Deus: Dei enim imago est homo. Finis est ut sit anima vivens, id est res vel animal vivens, puta sentiens, seipsum movens, se et alia noscens, omniaque vitae opera exercens (est synecdoche), utque praesit caeteris animalibus totique mundo. Quomodo formatus sit Adam? Nota secundo: Hebraea ad verbum sic habent, formavit plasmavit Deus hominem pulverem, vel lutum de terra. Hebraeum enim iitsar, et Graecum eplasen proprie ad figulinam pertinet, idemque est quod plasmavit; unde videtur quod Deus primo corpus hominis in modum statuae de limo terrae, vel per se, vel per angelos (ut insinuat S. Augustinus et ex eo S. Thomas, I part., Quaest. XCI, articul. 2, ad 1) efformarit, uti plastae fingunt homines luteos. Et hoc est quod ait Job X, 9: «Memento quod sicut lutum feceris me.» Et Jeremias XVIII, 2, Deum figulo, hominem luto comparat. Hinc etiam Sapient. VII, 1, Adam vocatur protoplastos kai gegenes -- «primoplasmatus et terrigena»; et ab Apostolo I Cor. XV, 47, «de terra terrenus» appellatur. Deinde Deus in hunc hominem luteum sensim induxit dispositiones carnis et corporis humani, ac denique simul cum ultima dispositione induxit formas heterogeneas singularum partium corporis, simulque cum iis infudit creando, et creavit infundendo animam rationalem: itaque factus est homo perfectus, corpore humano et anima rationali constans. Ita S. Chrysostomus hic hom. 12, et Gennadius in Catena; idque solus Deus per se effecit. Unde S. Basilius, S. Ambrosius et Cyrillus docent quod homo sit conditus a sola SS. Trinitate, sine alio adjutore: contrariam sententiam appellant Judaicum errorem. S. Clemens de structura corporis humani. Porro miram et divinam hominis singularumque ejus membrorum structuram ita graphice depingit S. Clemens, lib. VIII Recognit.: «Vide in corpore hominis artificis opus, quomodo ossa velut columnas quasdam quibus caro sustentetur ac portetur inseruit; tum deinde aequalis ex utraque parte, id est dextra ac laeva, mensura servetur; ut congruat pes pedi, et manus manui, digiti quoque digitis, ut singuli ad singulos tota aequalitate concordent; sed et oculus oculo, auris auri, quae non solum consona sibi et concordantia, sed et usibus necessariis apta formantur. Manus quidem ut operi commodae sint, pedes ut gressibus, oculi ut visibus serviant superciliorum excubiis custoditi; aures ad audiendum ita formatae, ut cymbalo similes, suscepti verbi repercussum sonitum altius reddant, et usque ad sensum cordis emittant.» Audi sequentia aeque artificiosa et mira: «Lingua autem ad loquendum illisa dentibus, plectri ut reddat officium; ipsi vero dentes, alii ut incidant et dividant cibos, et interioribus tradant, interiores vero ut in modum molae conficiant et comminuant, quo opportunius stomacho traditi coquantur, unde et molares appellati sunt. Sed et nares commeandi flatus, et reddendi ac recipiendi gratia factae sunt, ut innovatione spiritus, calor naturalis qui ex corde est, vel accendi vel refrigerari, cum res poposcerit, queat, pulmonis officio; qui pectori inhaereditatus est, ut mollitie sua palpet et foveat cordis vigorem, in quo videtur vita consistere, vita dico, non anima. Nam quid dicam de substantia sanguinis, quam velut fluvius ex fonte procedens, ex uno prius alveo invectus, tum deinde per innumeras venas, quasi per areas derivatus, totam humani corporis terram vitalibus rigat fluentis, jecoris opere ministratus; quod ad efficaciam digestionis ciborum, atque in sanguinem mutandorum in dextero latere jacet?» Quis ex his omnibus evidenter non agnoscat rationis opus et sapientiam Conditoris? S. Ambrosius de corpore ut microcosmo. Eamdem hominis cosmopoeiiam eleganter describit S. Ambrosius, lib. VI Hexam., cap. IX, ubi inter caetera docet, «humani corporis fabricam instar esse mundi. Siquidem ut caelum eminet aeri, terris maria, quae velut quaedam membra sunt mundi, ita etiam caput super reliquos artus corporis nostri cernimus eminere: in arce autem hac regalem quamdam habitare sapientiam. Rursum quod sol et luna in caelo, hoc sunt oculi in homine. Sol et luna duo mundi lumina, oculi autem quaedam in carne sidera fulgent desuper, et inferiora claro illustrant lumine, speculatores quidem nostri die ac nocte excubant. Quam speciosa caesaries? Quid sine capite est homo, cum totus in capite sit? Huic frons libera, quae mentis habitum specie sui prodat. Imago quaedam animi loquitur in vultu. Geminae series superciliorum oculis munimenta praetendunt, praetexunt gratiam. Propter oculos ferunt medici periti cerebrum hominis in capite locatum. Initium nervorum et omnium sensuum cerebrum est. Initium autem arteriarum, et insiti caloris quo animantur et tepefiunt vitalia, cor esse plerique arbitrantur. Sensuum autem singulorum velut organum nervi sunt, qui velut chordae et fides quaedam de cerebro oriuntur, et per partes corporis in singula quaeque officia derivantur. Ideoque mollius est cerebrum, quia omnes sensus suscipit: eo enim nervi referunt universa, quae vel oculus viderit, vel auris audierit, vel odor inhalaverit, vel lingua increpuerit, vel os saporis acceperit. Sinuatio interiorum aurium modulandi quemdam numerum praestat, et disciplinam. Siquidem per anfractus aurium quidam rhythmus efficitur, et modulis quibusdam ingressae sonus vocis exprimitur. Quid ego describam dentium vallum, quo cibus conficitur, et plena fit vocis expressio? Lingua est velut plectrum loquentis, et quaedam edentis manus, quae defluentem cibum dentibus suggerit et ministrat. Vox quoque aeris quodam remigio vehitur nunc commovens, nunc demulcens audientis affectum. Itaque cogitationes tacitae mentis, oris sermone signantur. Quid est igitur os hominis, nisi quoddam sermonis adytum, fons disputationis, aula verborum, promptuarium voluntatis?» Pergit deinde a capite ad caetera membra, aitque: «Manus est totius corporis propugnaculum, capitis defensatrix, quae praeclaris enitet factis, per quam offerimus, sumimus et dispensamus Sacramenta caelestia. Quis digne explicet pectoris cratem ventrisque mollitiem? Quid tam salutare, quam ut pulmo cordi finitimo limite jungeretur, ut cum exarserit cor ira et indignatione, pulmonis sanguine atque humore citius temperetur? Ideoque mollior pulmo est, quia madet semper, simul ut rigorem indignationis emolliat. Lien quoque cum jecore viciniam habet fructuosam, qui, dum assumit quo ipse pascatur, abstergit quidquid sordium deprehenderit, ut per fibras jecoris minutiores, ciborum possint tenues atque subtiles reliquae transire quae vertantur in sanguinem, viribusque proficiant. Intestinorum vero circumplexi orbes, et sine aliquo licet nodo sibi tamen invicem nexi, quid aliud nisi divinam prospicientiam Creatoris ostendunt, ut non cito esca pertranseat et statim a stomacho decurrat? Quod si fieret, jugis fames et continua vorandi libido hominibus gigneretur.» Et post nonnulla: «Venarum pulsus vel infirmitatis internuntius, vel salutis est; eaedem tamen cum toto diffusae sint corpore, neque nudae, neque intectae sunt, et ita lenibus operiuntur visceribus, ut explorandi copia sit, et celeritas sentiendi, quando nulla est viscerum crassitudo quae pulsum possit obducere. Ossa quoque omnia tenui operta sunt viscere, et revincta nervis, praecipue tamen capitis levi tecta sunt corio, unde, quo possint aliquod adversus umbras et frigora habere munimen, capillis densioribus vestiuntur. Quid dicam de officio pedum, qui totum corpus sine ulla sustinet oneris injuria? Flexibile genu, quo prae caeteris Domini mitigatur offensa, ut in nomine Jesu omne genu curvetur. Duo enim sunt quae prae caeteris Deum mulcent, humilitas et fides. Duo sunt homini pedes: quaterni enim pedes sunt feris et belluis, bini avibus. Et ideo unus quasi de volatilibus est homo, qui alta visu petat, et quodam remigio volitet sublimium cogitationum; et ideo de eo dictum est: Renovabitur sicut aquilae juventus tua, eo quod propior sit caelestibus, et sublimior aquilis, qui possit dicere: Nostra conversatio in caelis est.» Adam ex terra rubra Hebron creatus. Nota tertio: Pro limo terrae, hebraice est aphar min haadama, id est pulverem de terra; Septuaginta vertunt, pulverem accipiens e terra. Sed hunc pulverem, ait Tertullianus, Deus addito optimo liquore in limum et quasi argillam coagulavit. Pulvis enim aridus inidoneus est ad plasmandum: pulvis ergo hic humectus erat, ideoque limus. Adam ex terra rubra Hebron creatus. Rursum Adama (ex qua formatus et dictus est «Adam») significat terram rubram. Unde ex terra rubra, quae est in agro Damasceno, non urbis Damasci, sed agri cujusdam ita dicti, qui est juxta Hebron, creatum esse Adamum, multorum est traditio. Id enim tradunt Hebraei, et ex eis S. Hieronymus in Quaest. hebraicis hic, Lyranus, Hugo et Abulensis hic, et in cap. XIII, Quaest. CXXXVIII, Burchardus, Bredembachius, Saligniacus, et Adrichomius in Descriptione Terrae sanctae, in Hebron; ubi et vallem lacrymarum consignant juxta Hebron, in qua ferunt Adamum centum annis plorasse mortem Abelis; confirmant idipsum ex Josue cap. XIV, vers. 15, ubi sic dicitur: «Nomen Hebron ante vocabatur Cariatarbe. Adam maximus ibi inter Enacim situs est.» Verum genuinus hujus loci sensus longe alius est, uti ibi dicam: Adam enim non fuit gigantea, sed justa statura; alias enim fuisset ipse monstrum hominis. Errat ergo Joannes Lucidus et alii, qui Adam putant fuisse gigantem. Sed ad rem: ego sane praeter Hebraeos subinde fabulosos, optarem alios veteres hujus traditionis habere auctores. Moraliter, recte Jeremias (et nos cum eo), cap. XVIII, mittitur a Deo ad domum figuli, ad contemplandam suam matricem et originem, scilicet lutum, ut humilietur, utque discat et doceat omnes homines esse in manu Dei, sicut lutum est in manu figuli. Eleganter Secundus philosophus interrogatus ab Adriano imperatore: «Quid est homo?» respondit: «Mens incarnata, phantasma temporis, speculator vitae, transiens viator, anima laboriosa.» Epictetus vero: «Homo, ait, est lucerna in vento posita, loci hospes, legis imago, calamitatis fabula, mancipium mortis.» Spiraculum vitae. Nota quarto: «Spiraculum vitae» vocatur, non Spiritus Sanctus, uti voluit Philastrius in Catalogo haeresium, cap. XCIX, cujus errorem refutat S. Augustinus, lib. XIII De Civit. cap. XXIV; sed ipsa anima rationalis, quae in homine simul est vegetativa et sensitiva. Ex hac enim oritur respiratio et expiratio, quae est tam signum, quam effectus vitae; et inde anima dicitur psyche a psychazo, id est, frigus capto: respirando enim refrigeramur; hebraice vero dicitur nescama, et nephes, a radice naphas, id est respiravit. Pro vita, hebraice est chaiim, id est vitarum, quia rationalis anima homini tribuit triplicem vitam, scilicet plantarum, brutorum et angelorum. Alii, «vitarum,» inquiunt, quia narium foramina sunt duo, quibus vita, id est aura, respirando hauritur. Verum nares non sunt spiraculum vitarum, sed ejus receptaculum, ut mox dicam. Dicitur «spiraculum vitae,» quia ad vitam ita necessaria est respiratio, ut ne ad momentum quidem sine ea vivere possimus, ait Galenus, lib. De Utilit. respirat., cap. 11. Hinc ait: Asclepiades dixit respirationem esse generationem animae; Praxagoras vero, non generationem animae, sed corroborationem. Anima rationalis a solo Deo creata. Nota quinto: Ex hoc loco patet animam rationalem non educi ex materia, non etiam esse ex traduce, id est, non generari et propagari ex anima parentis, ut lux spargit et propagat lucem, sicuti putavit Tertullianus, et dubitavit S. Augustinus, lib. VII De Gen. ad litt. cap. 1 et seq. Certum enim est, ut docet S. Hieronymus, omnesque alii Patres (estque sensus hic Ecclesiae), animam non ab angelis, ut voluerunt Seleuciani, sed extrinsecus a solo Deo creari et infundi homini. Haec enim significat vox inspiravit, vel, ut Cyprianus legit, insufflavit in faciem, id est in totum corpus. Est synecdoche: ex facie enim, in qua vigent omnes vitales operationes, et maxime respiratio, quasi ex parte nobilissima, totum corpus intelligitur. Quinque rationes cur insufflavit. Insufflavit ergo primo, ut ostenderet, ait Theodoretus, tam facile esse Deo animam creare, quam homini insufflare. Secundo, ut intelligamus animam non eductam e materia, nec esse ex traduce, ut putavit Tertullianus (qui idcirco censuit animam, aeque ac Deum, corpoream esse, imo effigiatam et coloratam, eo quod nihil incorporale sit), et dubitavit S. Augustinus, lib. VII De Genesi ad litteram, cap. 1, sed extrinsecus a Deo creatam. Tertio, divinum quid esse animam nostram, quasi Dei flatum, non quidem ut credas esse partem avulsam divinitatis, uti videtur sensisse Epictetus, dissert. 1, cap. XIV; Seneca, epist. 92; Cicero, I Tusc. et I De Divin., sed quod anima sit summa participatio divinitatis, quoad naturam spiritalem. Quarto, quod insufflatio et respiratio sit ita necessaria vitae, ut ne momentum quidem sine ea vivere possimus; unde Galenus, lib. De Utilitate respirandi, cap. 1, ait: «Asclepiades dixit respirationem esse generationem animae, Nicarchus corroborationem, Hippocrates nutritionem.» Insufflando igitur Deus hominem creat, ac si voluisset ostendere, non secus homine se ad universi complementum carere non posse, ac non potest homo carere respiratione. Postremo, cum ipsum flatum animamque Deus homini communicavit, semetipsum communicavit, quasi suum in illo cor indidisset. Pro in faciem, hebraice est beappav, quod Aquila et Symmachus vertunt, eis mykteras, id est in nares: in naribus enim viget respiratio, quae signum est animae latentis. Verum melius vertit Noster, in faciem: non enim in solis naribus, sed in facie tota, ac consequenter in toto homine anima est et relucet, sed maxime in facie et capite. Quocirca S. Ambrosius, lib. VI Hexam., cap. IX, ait humani corporis fabricam instar esse mundi. Siquidem, ut caelum eminet aeri, terris maria, quae velut membra sunt mundi: ita etiam caput super reliquos artus nostri corporis cernimus eminere, praestantissimumque esse omnium, tanquam inter elementa caelum, tanquam arcem inter reliqua urbis maenia: in arce autem hac, regalem quamdam habitare sapientiam. Unde a Salomone dictum est: «Oculi sapientis in capite ejus.» Hinc et Lactantius, lib. De Dei opificio, cap. V: In summa, ait, constructione corporis, caput Deus ipse collocavit, in quo esset regnum totius animantis; datumque illi hoc nomen est, ut quidem Varro ad Ciceronem scribit, quod hinc capiant initium sensus et nervi. Anima non est divinae particulam substantiae. Putarunt aliqui animam nostram esse partem divinae substantiae, quasi dicatur Deus hic insufflasse, id est partem sui flatus, spiritus et animae homini communicasse. Sed haec est vetus haeresis, et error Poetarum, qui animam dicunt esse «divinae particulam aurae,» et apospasma (id est partem avulsam) divinitatis. Ita sentit Epictetus, dissert. 1, cap. XIV; Seneca, epist. 92; Cicero, I Tuscul. Quaest. et lib. I De Divinatione. «Insufflavit» ergo, id est flatum, spiritum et animam, quasi effectum omnipotentiae suae, de nihilo in homine creavit Deus. Septem definitiones animae rationalis. Hinc S. Chrysostomus, Ambrosius, Augustinus, Eucherius et Lyranus, animam rationalem ita definiunt: «Anima est deiforme spiraculum vitae.» Secundo, Auctor De Spiritu et anima apud S. Augustinum, tom. III: «Anima, ait, est substantia quaedam incorporea, rationis particeps, regendo corpori accommodata;» tertio, Cassiodorus: «Anima, ait, est substantia spiritalis, a Deo creata, sui corporis vivificatrix;» quarto, Seneca: «Anima, ait, est spiritus intellectualis, ad beatitudinem in se, et in corpore ordinatus;» quinto, Damascenus: «Anima, ait, est spiritus intellectualis, semper vivens, semper in motu, bonae malaeque voluntatis capax;» sexto, Auctor De Spiritu et anima: «Anima, inquit, est omnium similitudo;» septimo, alii: «Anima, inquiunt, est substantia spiritualis, simplex et indissolubilis, in corpore passibilis atque mutabilis.» Quemadmodum Graeci distinguebant psychen qualis obtigit cunctis animantibus, et noun, qui proprius sit homini ac daemonibus; item Latini animam, et animum, seu mentem: ita Hebraei per nishmat chaiim videntur intelligere animam vitalem qualiscumque illa sit, et per nephesh, animam rationalem.
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Atque anhelent ad caelestem paradisum, cujus ille terrestris typus et imago fuit. PLANTAVERAT AUTEM DOMINUS DEUS PARADISUM VOLUPTATIS A PRINCIPIO. «Plantaverat,» id est, plantis, arboribus omnibusque deliciis a se creatis instruxerat et adornaverat. Unde dicatur paradisus? PARADISUM. -- Nota: Paradisus non est vox graeca, para kai deuo, id est irrigo, ut vult Suidas: vel, ut alii, para ten diaitan poieisthai, id est a collectione herbarum, ita nuncupatus; sed est vox Persica, ait Pollux, aut potius Hebraea: pardes enim hebraice significat locum voluptatis, a radice para, id est fructificavit, et hadas, id est myrtus, quasi dicas, hortus myrtorum, seu in quo fructificant myrti. Myrtus enim odore et sapore prae aliis arboribus recreat et excellit. Paradisus fuit in Eden. VOLUPTATIS. -- Septuaginta retinent vocem Hebraeam, vertuntque in Eden, quod est nomen proprium loci, idque indicat Hebraeum bet, id est, in, planeque Eden esse nomen loci, in quo fuerit paradisus, patet vers. 10 in Hebraeo, idque magis patebit inferius. Verum noster Interpres et Symmachus Eden accipiunt, non ut proprium, sed ut appellativum, tuncque significat voluptatem. Unde ab Hebraeo Eden nonnulli deducunt Graecum hedonen, id est voluptas. Theodoretus, Quaestione XXV, putat Adamum formatum esse in Eden, et ab Eden denominatum esse Adam. Eden enim, ait, rufum significat. Sed errat: Eden enim non rufum, sed voluptatem hebraice significat. Rursum Adam vocatus est ab Adama, id est terra rubea ex qua formatus est, non ab Eden: Adam enim per aleph, Eden vero per ain scribitur. A PRINCIPIO, -- scilicet die tertio mundi, uti dixi cap. 1, vers. 11. Errat ergo auctor lib. IV Esdrae cap. II, vers. 6, qui exponit sic, ut asserat ante terram plantatum esse paradisum. Septuaginta vertunt, ad Orientem; unde patet quod respectu Judaeae (Judaeae enim respectu Moses scribit, et consignat plagas mundi) paradisus fuerit ad Orientem, quodque Orientalis plaga primo ab Adamo et hominibus incoli coeperit. Hinc S. Chrysostomus, Theodoretus et Damascenus lib. IV De Fide, cap. XIII, docent Christianos orare vertendo se ad Orientem, ut recordentur paradisi, ex quo per peccatum expulsi sunt.
Locus Paradisi Quaeres, quis, qualis et ubi sit paradisus? Prima sententia. Primo, Origenes putat paradisum esse tertium caelum, in quod raptus fuit S. Paulus; arbores esse virtutes angelicas; flumina esse aquas quae sunt supra firmamentum. Idem docet Philo et Seleuciani haeretici, quin et S. Ambrosius, lib. De Paradiso. Verum S. Epiphanius, Augustinus, Hieronymus et alii hanc expositionem haeresos damnant: torquet enim planam historiam Geneseos ad figmenta allegoriarum. Unde S. Ambrosius excusandus est, quod litteram litteralemque sensum praesupponat, tantumque allegoriam paradisi vestiget. Secunda sententia. Secundo, alii apud Hugonem Victorinum putant paradisum fuisse totum mundum; flumen esse Oceanum, ex quo quatuor illa celeberrima flumina oriuntur. Sed et hic est error; nam quatuor haec flumina egrediuntur extra paradisum. Rursum, Adam post peccatum ejectus est e paradiso; atqui Adam non est ejectus extra mundum: ergo mundus non est paradisus. Tertia sententia. Tertio, alii apud Magistrum Sententiarum in II, dist. 17, censent paradisum esse locum omnino secretum et elevatum usque ad globum lunae: ita Rabanus, Rupertus, Strabus; vel certe, ut Abulensis et Alensis, paradisum supra mediam aeris regionem elevari; ac proinde aquas diluvii eo non pertigisse. Sed sic non in terra, sed in aere aut caelo esset paradisus. Rursus esset valde spectabilis ac cognitus, uti sol, luna, stellae et cometae ab omnibus spectantur. Quarta sententia. Quarto, S. Ephrem apud Mosen Barcepha, lib. De Paradiso, putat totam terram nostram cingi Oceano, et ultra illum in alia terra, et alio orbe esse paradisum. Sed et hic error est: nam quatuor flumina paradisi in nostra sunt terra et orbe. Quinta sententia. Quinto, Cirvelus Darocensis in Paradoxis, Quaest. 15, et Alphonsus a Vera Cruce, lib. De Caelo, spec. 15, opinantur paradisum fuisse in Palaestina, circa Jordanem, in terra Sodomorum; probant ex Geneseos XIII, 10. Alii volunt eum fuisse in insula Taprobana, alii in America. Verum haec quatuor flumina nec in Palaestina, nec in Taprobana, nec in America sunt. Sexta sententia. Sexto, S. Bonaventura et Durandus in II, dist. 17, putant paradisum esse sub aequinoctiali. Putant enim ibi esse summam aeris temperiem, ubi semper dies sunt aequales noctibus. Sed hic uti vagum est et incertum, ita nodum non solvit. Difficultas hujus quaestionis pendet ex duobus fluminibus, scilicet Phison et Geon: qui enim hos nosset, facile ex iis vestigaret paradisum.
Quatuor Flumina Dico primo, multorum Patrum et Doctorum sententia est, Geon esse Nilum, Phison esse Gangem. Ita sentit S. Epiphanius, Augustinus, Ambrosius, Hieronymus, Theodoretus, Josephus, Damascenus, Isidorus, Eucherius, Rabanus, Rupertus et alii, quos citant et sequuntur Conimbricenses in meteora, tract. 9, cap. X, et Ribera in Amos, VI, num. 44, et Bellarminus, De Gratia primi hominis, cap. XII. Et probatur primo, quia Septuaginta Jerem. II, 18, pro Nilo vertunt Geon: unde etiamnum hodie Abyssini Nilum vocant Guijon, teste Francisco Alvarez, Hist. Ethiop. cap. CXXII. Sed responderi posset Geon esse nomen plurium fluviorum: nam et juxta Jerusalem erat rivulus Geon, sive Gion (haec enim duo idem sunt, utrobique enim in Hebraeo est eadem vox gichon), ubi unctus est Salomon in regem, III Reg. 1, vers. 33, 38, 45; II Paralip. XXXII, 30. Secundo, quia Ganges proprie circuit terram Hevilat, id est Indiam (ut Genes. X, 29, docet S. Hieronymus, et alii passim), quae est intra Gangem, ubi aurum est optimum; imo ipse Ganges, teste Plinio, est aurifer et gemmifer. Porro Ganges vocatur Phison, id est multitudo, a radice pus, id est luxuriare, multiplicari, quia decem magna flumina in Gangem se exonerant. Ita Josephus, lib. I Antiq. II, et Isidorus, lib. XIII Etymol. cap. XXI. Pari modo Geon, id est Nilus, circuit Aethiopiam, sive Abyssiniam, ubi regnat Preto Joannes. Nili etiam inundatio est celeberrima: hanc autem ipsi Geon tribuit Ecclesiasticus cap. XXIV, vers. 35 et 37. Dices, quomodo Ganges et Nilus, qui remotissimi sunt a Tigri et Euphrate, ex eodem cum iis fonte et fluvio paradisi nasci possunt? nam Ganges oritur in Caucaso, monte Indiae; Euphrates et Tigris in montibus Armeniae; Nilus ex montibus Lunae, versus promontorium Bonae Spei; vel potius ex lacu quodam regni Congi, ut notarunt qui hoc saeculo illa loca lustrarunt; hae autem origines a se invicem, ac consequenter a flumine paradisi remotissimae sunt. Haec sane ingens est difficultas, ad quam respondet S. Augustinus, lib. VIII De Genes. ad litt. cap. VII, Theodoretus, Rupertus et alii, Gangem et Nilum e terrestri paradiso oriri, sed subterraneis cuniculis et meatibus abscondi, donec locis jam dictis erumpant, idque Dei consilio ad occultandum paradisum. Imo Pausanias in Corinthiacis, et Philostratus, lib. I De Vita Apollonii, cap. XIV, aiunt non deesse, qui putent ex Euphrate terra condito, ac postea supra Aethiopiam prodeunte, Nilum effici, quod apte respondet sacrae Scripturae hic cap. II, quae haec quatuor flumina ex uno fonte profluere insinuat. Nec mirum est Gangem et Nilum ita condi, et tam remote exoriri; nam et mare Caspium ab Oceano Arctico remotissimo per meatus subterraneos prodire, docet S. Basilius, Strabo, Plinius, et Dionysius, lib. De Situ orbis. Imo multi censent omnia, etiam remotissima flumina, fontes et aquas oriri ex mari et abysso illa subterranea, per venas subterraneas, uti dixi cap. 1, vers. 9. Ex hac ergo abysso primo ingens fluvius oriebatur in paradiso; Deus enim ad paradisi decorem voluit, ut ex eo oriens, quasi matrix reliquorum, in haec quatuor flumina se dispertiret; post peccatum vero Adae, Deus hunc paradisi fluvium vel totum terra condidit, vel latere voluit, ut magis lateret paradisus. Verum incredibile videtur, tanto et tam vasto spatio hoc paradisi flumen, vel potius quatuor flumina sub terra se condere, et postea tam dissitis locis exoriri. Nam, ut docet Ptolomaeus, inter Euphratem et Gangem intercedit spatium 70 graduum, id est plusquam 4300 milliarium. Idem de Nilo dici potest. Probatur Nilum non esse Geon, nec Gangem esse Phison. Secundo, haec quatuor flumina locis jam paulo ante dictis et satis cognitis ita modice oriuntur, ut statim appareat ea ibi primum nasci, ac deinde confluentibus hinc inde rivulis paulatim adolescere; ergo non nascuntur ex uno illo flumine magno paradisi. Tertio, Viegas in Apoc. cap. XI, sect. 5, aliique viri doctissimi annotarunt, nec Indiam, nec Gangem, nec alias regiones, aut fluvios, quae sunt ultra sinum Persicum, vocari in Scriptura Orientales vel Orientem, sed tantum illas quae sunt citra sinum Persicum, veluti Armeniam, Arabiam, Mesopotamiam. Harum ergo incolae, puta Arabes, Idumaei, Madianitae, Armeni, vocantur Orientales, vel filii Orientis respectu Judaeorum: atqui paradisus fuit in Oriente, ut habent Septuaginta. Quarto, si Geon est Nilus, et Phison Ganges, ergo paradisus complexus est omnes regiones interjacentes inter Nilum, Euphratem, Tigrim et Gangem, puta Babyloniam, Armeniam, Mesopotamiam, Syriam, Mediam, Persiam multasque alias. Admittunt hoc nonnulli, sed parum probabiliter, ut videtur: nam paradisus vocatur hic hortus voluptatis; quis unquam tantum vidit hortum? Hinc sequitur Phison non esse Gangem, nec Geon esse Nilum. Unde -- Paradisus fuit circa Mesopotamiam. Dico secundo: Paradisus videtur fuisse circa Mesopotamiam et Armeniam. Probatur primo, quia hae regiones in Scriptura vocantur Orientales, uti jam dixi; secundo, quia homines ejecti e paradiso primum has regiones incolere coeperunt, tum ante diluvium, ut patet de Cain, qui habitavit in Eden, Genes. cap. IV, vers. 16, tum post diluvium, quasi sitas prope paradisum, ideoque caeteris fertiliores, ut patet Genes. VIII et XI, vers. 2. Tertio, quia paradisus fuit in Eden, ut vertunt Septuaginta. Eden autem fuit juxta Haran, ut patet Ezech. XXVII, 23, Isai. XXXVII, 12. Haran autem est circa Mesopotamiam: Haran enim sive Carrhae urbs est Parthorum, ubi caesus est Crassus. Quarto, quia ibi est paradisus, ubi sunt Euphrates et Tigris, ut patet hic vers. 14; atqui hi sunt in Mesopotamia et Armenia: Euphrates enim est fluvius Babyloniae, inter quem et Tigrim intercepta regio, Mesopotamia (quasi dicas, in medio duorum fluviorum sita) vocatur. Quinto, quia hae regiones sunt amoenissimae et fertilissimae. Sexto, quia paradisus non adeo longe dissitus fuisse videtur a Judaea: perinde ac Mesopotamia a Judaea non adeo dissita est; nam tradunt Patres Adamum paradiso ejectum, peragratis aliquot locis, venisse in Judaeam, ibique mortuum ac sepultum esse in monte, qui a posteris, quod ibi caput primi hominis contineretur, Calvariae mons fuerit appellatus, in quo Christus crucifixus Adae peccatum luit et expiavit. Ita tradunt Origenes, Cyprianus, Athanasius, Basilius et alii passim, uno excepto et repugnante S. Hieronymo, ut dixi Matth. XXVII, 33. Phison et Geon. Dico tertio: Non constat quinam fluvii sint Phison et Geon; eos tamen adhuc extare satis liquet ex Eccli. cap. XXIV, vers. 35. Rursum, non constat an quatuor haec flumina oriantur ex flumine paradisi; an vero flumen paradisi in haec quatuor tantum influat, vel in ea se dividat. Moses enim tantum dicit quod hic fluvius dividatur in quatuor capita: quatuor autem capita vocat ipsos quatuor fluvios, qui unum hoc flumen paradisi in quatuor quasi ramos, vel capita dividunt, sive ex eo oriantur et profluant, sive non. Ita enim ipse Moses se mox explicare videtur. Probabilis tamen est sententia Pererii, Oleastri, Eugubini, Vatabli hic, et Jansenii in cap. CXLIII Concordiae Evangel., Phison et Geon esse flumina quae ex Euphrate et Tigri coeuntibus enascuntur. Phison est Phasitigris. Pro quo nota, Tigrim et Euphratem supra sinum Persicum in unum tandem coire, ac rursum dividi, nomenque mutare. Unus enim in sinum Persicum delabens, dicitur Phasis sive Phasitigris (qui videtur esse Phison), celebris apud Curtium, Plinium et alios; hic circuit terram Hevilat, id est Chavilam, puta Cholataeos, quos Strabo lib. XVI in Arabia ponit, juxta Mesopotamiam. Alter Arabiam Desertam, et loca vicina petens videtur esse is, qui hic Geon dicitur: hic circuit Aethiopiam, non illam Abyssinorum quae est infra Aegyptum, sed illam quae est circa Arabiam. In Scriptura enim Madianitae aliique juxta sinum Persicum vel Arabicum habitantes, vocantur Aethiopes. In eo loco fuit paradisus ubi confluunt Tigris et Euphrates. Paradisus ergo videtur fuisse eo loco, quo confluunt Euphrates et Tigris; ab illo enim confluxu dividuntur et discriminantur in quatuor haec flumina: sursum enim sunt Euphrates et Tigris, deorsum vero sunt Geon et Phasitigris sive Phison. Quod enim hi fluvii postquam coierunt, rursum dividantur, clare patet ex exactioribus tabulis cosmographicis Gerardi Mercatoris, Ortelii et aliorum. Mercator enim in Asiae tabula 4, manifeste ostendit Tigrim et Euphratem concurrere juxta Apamiam, ac rursum dividi juxta urbem quae dicitur Asia, atque efficere insulam Teredon magnam satis; ac denique utrinque in sinum Persicum influere, ibique desinere. Adde, verisimile est hos fluvios tempore Mosis magis fuisse divisos, eo quod postea mutarint alveum, magisque confluxerint, uti a tempore Mosis multa alia flumina et maria locum et alveum mutarunt, uti annotavit Torniellus. Nam sub tempore Mosis, haec quatuor flumina paradisi fuisse plane divisa, patet ex eo quod ipse illa quatuor quasi separata, et vulgo nota describit, eaque Judaeis proponit, ut ipsi ex illis, quo loco fuerit paradisus, cognoscant. Dico quarto: Etiamsi non constet quo praecise loco fuerit paradisus, tamen certum est de fide paradisum fuisse locum corporeum, situm in parte aliqua terrae nostrae versus Orientem, ut habent Septuaginta. Rursum, certum est locum hunc fuisse amoenissimum et temperatissimum, idque partim ex se suoque situ naturali, partim ex speciali Dei providentia, quae aestum, frigus omnemque aliam intemperiem a paradiso removisset: locum, inquam, tum hominum, tum etiam aliorum animantium. An in paradiso fuerint, praeter homines, animalia? Negat hoc Damascenus et S. Thomas, et Abulensis in cap. XIII, Quaest. LXXXVII. Putant enim ipsi in paradiso nulla animalia quadrupedia, sed solos homines futuros fuisse. Abulensis tamen ad paradisum quoque admittit aves, ad melodiam, et pisces in fluminibus. Verum contrarium docent alii passim cum S. Basilio, lib. De Paradiso, et S. Augustino, lib. XIV De Civit. cap. XI. Animalium enim varietas et pulchritudo magnam homini in paradiso voluptatem afferebat. Rursum constat serpentem fuisse in paradiso. «In paradiso, ait Basilius, omnia erant avicularum genera, quae pulchritudine colorum et naturali musica, ac dulcedine concentus incredibiliter oblectabant hominem. Erant illic variorum etiam animalium spectacula. Sed erant omnia mansueta, obedientia homini, inter se concorditer et pacifice viventia, quae et audiebant inter se, et loquebantur sensate. Serpens autem non erat tunc horrendus, sed mitis et mansuetus, nec terribiliter in terrae superficie velut natans reptabat, sed sublimis et erectus pedibus insistens gradiebatur.» Ubi nota, S. Basilium videri dicere, quod in paradiso bruta animalia habuerint rationem et loquelam humanam; rursum, quod serpens non rependo, sed erectus incesserit: quorum neutrum videtur probabile. Aeque paradoxum est, quod asserit Rupertus, lib. II De Trinitate, cap. XXIV et XXIX, aquas natura sua esse salsas; sed sicut jecur fons est sanguinis, ita fontem, nunc paradisi fontem, esse omnium aquarum dulcium, quae sunt per totum orbem; ac consequenter eumdem fontem parentem esse et auctorem omnium germinum, arborum, gemmarum et aromatum.
Utrum Paradisus Adhuc Supersit Quaeres secundo, an locus et paradisi amoenitas adhuc supersint? Respondeo, certum est locum superesse, de amoenitate incertum est. Asserunt S. Justinus, Tertullianus, Epiphanius, Augustinus, Damascenus, S. Thomas, Abulensis et alii, quos citat Viegas supra; censent enim hi, peculiari Dei providentia, tempore Noe a diluvio intactum servatum esse paradisum: licet enim alios communes hominum montes aqua diluvii excesserit, ut dicitur Genes. cap. VII, non tamen paradisum, aut, si et hunc excessit, eum tamen non vitiasse, eo quod hic sit innocentiae locus, in quo etiamnum sanctissimi et quietissimi vivant Elias et Henoch. Ita omnes Patres jam citati. Addit Irenaeus, lib. V, cap. V, in hoc paradiso terrestri omnes justorum animas post mortem, usque ad diem judicii detineri, ut tunc in caelum eant, videantque Deum. Sed hic est error Armenorum damnatus in Concilio Florentino. Alii, et forte probabilius, censent usque ad diluvium extitisse paradisum in primaeva sua amoenitate: nam cum Deus expulit ex eo Adamum, posuit ante eum Cherubim ad eum custodiendum. Rursum Henoch raptus dicitur in paradisum, non caelestem, sed terrestrem, Eccli. XLIV, 16. Verum in diluvio Noe, cum aquae per annum integrum totam terram occuparunt, censent iidem paradisum quoque iis obrutum, violatum et dissipatum fuisse, idque satis indicat Moses, cap. VII, vers. 19. Adde, quod nusquam jam paradisus inveniri possit, cum tamen tota terra, praesertim circa Mesopotamiam et Armeniam, plane sit cognita et habitata. Ita censent Oleaster, Eugubinus, Catharinus, Pererius et Jansenius supra, Franciscus Suarez III part., qu. LIX, art. VI, disp. 55, sect. 1, Viegas jam citatus, et alii. Aquae enim diluvii per annum integrum tanta vi recurrentes, et, ut Moses ait, euntes et redeuntes, omnes arbores, domos, urbes, quin et colles straverunt, totamque fere terrae superficiem dimoverunt: ergo et paradisi formam et decorem subverterunt. Cf. Huet, de la Situation du paradis terrestre; D. Calmet, Bible de Vence, tom. I; in primis autem opus eruditissime scriptum, Du Berceau de l'espece humaine selon les Indiens, les Perses et les Hebreux, a D. Obry, 1858. Interpretatio tropologica. Tropologice, paradisus est anima omni arborum, id est virtutum, varietate ornata. Hinc illud Zoroastris symbolum, «quaere paradisum,» id est omnem divinarum virtutum chorum, ait Psellus. Ejusdem est hoc, «animam alatam esse; cumque alae excidunt, illam in corpus praecipitem ferri; tum demum illis subcrescentibus, ad superos revolare.» Eum autem discipulis percunctantibus, quo pacto alis bene plumantibus, volucres animos sortirentur? Irrigetis, inquit, alas aquis vitae. Iterum sciscitantibus, unde has aquas peterent? illis per parabolam respondit: Quatuor fluviis Dei paradisus abluitur et irrigatur: inde vobis salutares aquas haurietis: nomen fluminis quod est ab Aquilone, rectum denotat; quod ab Occasu, expiationem; quod ab Ortu, lumen; quod a Meridie, pietatem. Interpretatio allegorica. Allegorice, S. Augustinus, lib. XIII De Civit. cap. XXI, et Ambrosius, lib. De Paradiso: Paradisus, inquiunt, est Ecclesia: quatuor flumina sunt quatuor Evangelia: ligna fructifera sunt Sancti; fructus sunt opera Sanctorum; lignum vitae est Christus Sanctus sanctorum, vel est ipsa bonorum omnium mater sapientia, Eccli. XXIV, 41, Proverb. III, 18; lignum scientiae boni et mali est liberum arbitrium, vel transgressi mandati experimentum. Rursum paradisus est Religio in qua viget humilitas, charitas et sanctitas. Audi S. Basilium libro, vel potius homilia De Paradiso, sub finem: «Quod si locum aliquem cogitaveris sanctorum capacem, in quo omnes qui in terra bonis operibus resplenduerunt, gratia Dei fruantur, et in vera ac spiritali jucunditate vivant, non aberraveris a decenti de paradiso similitudine.» Sic et S. Chrysostomus, homil. 69 in Matth., de Monachorum felicitate disserens, comparat illos Adamo paradisum incolenti. Vide S. Bernardum ad Clericos, cap. XXI, et Hieronymum Platum, lib. III De Bono status Relig. cap. XIX. Interpretatio anagogica. Anagogice, iidem: Paradisus, inquiunt, est caelum et vita beatorum; quatuor flumina sunt quatuor virtutes cardinales: scilicet Ganges est prudentia, Nilus temperantia, Tigris fortitudo, Euphrates justitia. Vide Pierium Hieroglyphico, 21. Vel potius quatuor flumina sunt quatuor dotes corporis gloriosi, Apoc. ult., vers. 2. Ita S. Dorothea cum ad martyrium duceretur a Fabricio praefecto, gaudebat, quod se ad sponsum ire diceret, cujus paradisus omnium florum et fructuum amoenitate vernaret; cumque Theophilus scriba per risum rogaret, ut, cum eo pervenisset, inde sibi rosas aliquot mitteret: mittam, inquit. Postquam ergo decollata est, Theophilo puer cum recentium cistula rosarum apparuit, et quidem brumae tempore (passa est enim sexta februarii), easque ipsi a Dorothea de sponsi sui paradiso missas dixit; cum obtulisset, ex oculis evanuit; quare Theophilus ad Christi fidem conversus, martyrium obiit.
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OMNE LIGNUM PULCHRUM VISU, ET AD VESCENDUM SUAVE. -- «Et» hic ponitur pro vel: significat enim Moses in paradiso fuisse tam arbores pulchras et amoenas, uti sunt cedri, cypressi, pini aliaeque infrugiferae, quam frugiferas et esui aptas.
Lignum Vitae LIGNUM ETIAM VITAE, -- puta arborem vitae. Quaeres, quaenam et qualis fuerit haec arbor? Dico primo: De fide est fuisse hanc veram arborem; hac enim ab Hebraeis vocatur lignum, hocque exigit simplex et historica narratio Mosis: ita omnes veteres contra Origenem et Eugubinum, qui putant arborem vitae symbolicam fuisse, et symbolice tantum significasse et vitam et immortalitatem Adae, si Deo obediret, promissam. Dico secundo: Dicitur arbor vitae, non quod signum esset vitae Adamo a Deo concessae, ut vult Artopoeus; sed «vitae,» id est vivifica, causa vitae, vitam conservans et prorogans, quia scilicet haec arbor comedentis vitam longissime protendebat, eamque a morbis ac senio immunem, sanam, quietam et jucundam tuebatur: vide Pererium et Valesium Sacrae Philosophiae, cap. VI. Quatuor effectus arboris. Primo ergo haec arbor vitam fecisset longaevam; secundo, valentem et robustam; tertio, constantem, ut nunquam morbum aut senium incurrisset; quarto, laetam et hilarem: pepulisset enim omnem tristitiam et melancholiam. Dico tertio: Fuit haec vis et virtus huic arbori non supernaturalis, ideoque post Adae peccatum illi ablata, ut volunt S. Bonaventura et Gabriel in II, dist. 19; sed fuit illi naturalis, uti est vis medendi in aliis fructibus et arboribus; inde enim a natura sua, nativaque vi dicitur arbor vitae; ideoque post peccatum mansit huic arbori haec virtus, eaque de causa ab ea, et a paradiso exclusus est Adam postquam peccavit, ut patet cap. III, vers. 22. Ita D. Thomas, Hugo et Pererius. In paradiso ergo nihil hominem in innocentia permanentem laedere aut corrumpere potuisset. Nam contra actionem elementorum et consumptionem humidi radicalis, habuisset lignum vitae, quod humidum illud plane restaurasset; contra violentiam daemonum, habuisset custodiam angelicam; contra impetum ferarum, habuisset perfectum in eas dominium; contra vim hominum, habuisset paradisum: si enim quis alium laedere voluisset, justitia excidisset, et mox paradiso fuisset expulsus, uti Adae contigit; contra infectionem aeris, habuisset aurae temperiem convenientissimam; contra herbas venenatas, contra flammas aliaque, quae eum casu laedere vel opprimere potuissent, habuisset plenam in omnibus prudentiam, et providentiam cuncta cavendi; quam si non adhibuisset, jam non innocens, sed imprudens, temerarius et nocens fuisset, itaque laedi potuisset. Denique Dei tutela undique eum vallasset et protexisset a noxiis. Quomodo prorogasset homini vitam? Quaeres secundo, qua ratione haec arbor vitam homini prorogasset? Multi putant fructum arboris vitae semel gustatum et comestum, comedenti immortalitatem attulisse. Sicut enim, inquiunt, lignum scientiae boni et mali fuit arbor mortis, et stipendium mortis, ita ut semel gustatum necessitatem moriendi adferret: sic e contrario arbor vitae fuit praemium obedientiae, quod homines a mortali statu ad immortalitatem transferret. Unde Bellarminus, lib. De Gratia primi hominis, cap. XVIII, censet homines ex hac arbore vitae tantum comesturos fuisse tunc, cum proxime transferendi essent ex hac vita ad statum gloriae. Huic sententiae favet S. Chrysostomus, Theodoretus, Irenaeus, Rupertus, quos citat et sequitur Abulensis, in cap. XIII, ubi haec omnia fuse pertractat. Dico primo: Probabilius est hunc fructum semel gustatum prorogaturum quidem fuisse homini vitam ad longum tempus, non tamen eum absolute immortalem facturum fuisse. Ratio est, quia huic fructui naturalis erat haec vis, eratque finita, ac proinde continua actione caloris naturalis in homine tandem erat consumenda. Rursum, fructus hic, uti et alii quivis, natura sua erat corruptibilis; non ergo poterat facere hominem omnino incorruptibilem, sed tantum iterato comestus ulterius semper, et ulterius vitam homini prorogasset: ita sentit Scotus, Durandus, Cajetanus et Pererius. Dico secundo: Fructus arboris vitae vires integras homini reparabat, primo, humorem naturalem primigenium, aut eo meliorem suggerendo; secundo, calorem naturalem continua actione et pugna cum aliis cibis (quibus ordinarie usus etiam tunc fuisset homo, ut docet S. Augustinus, lib. XIII De Civit., cap. XX) refractum acuendo, roborando, et in pristinum, vel etiam meliorem statum restituendo, eumque continendo et conservando. Unde si statis temporibus, licet raris, ex hac arbore comedisset homo, nec mortem, nec senium incurrisset. Errat ergo Aristoteles, qui lib. III Metaphys., textu 15, tacite reprehendit Hesiodum dicentem, deos qui ambrosia vescuntur esse immortales, alios vero qui ambrosia carent esse mortales. Quia quidquid, ait, cibo vescitur, natura sua senescit, dissolvitur et moritur: hoc enim in hac arbore vitae, quam Aristoteles non cognovit, patet esse falsum; unde, cap. III, vers. 22, hic Moses diserte docet Adamum expulsum esse paradiso, ne gustans lignum vitae viveret in aeternum: ergo lignum vitae poterat vitam prorogare in aeternum. Dices: Calor naturalis in homine, actione continua sensim minuitur, et agendo in fructum arboris vitae fuisset refractus; haec autem refractio videtur non posse reparari per cibum, quia illa tantum reparari potest per conversionem cibi, sive alimenti in substantiam aliti; tunc autem alimentum simile est alito, ac consequenter alito majorem non habet vim: ergo vires ejus refractas et imminutas integre reparare nequit. Respondeo primo, falsum est, quod alimentum cum conversum et simile est alito, majorem eo non habeat vim: videmus enim, sumpto cibo, homines debiles mox vegetari, vigere, roborari. Respondeo secundo, hunc fructum arboris vitae non tantum fuisse cibum, sed et pharmacum mirae virtutis; quod antequam convertatur in substantiam hominis, purificat, reficit et roborat corpus et calorem naturalem. Rursum, illud idem postea conversum in substantiam hominis, hanc eamdem virtutem et qualitatem retinuisset; hac ergo sua naturali vi vires nutritivas hominis longe magis refecisset et restaurasset, quam est actio caloris naturalis, ejusque in fructum cibumque refractio debilitasset. Ita Ludovicus Molina. Qualis aeternitas vitae? Quaeres tertio, qualis fuerit haec aeternitas, quam attulisset esus ligni vitae, an absoluta, an restricta et respectiva? Ludovicus Molina censet fuisse absolutam; quia, ait, hoc lignum semper restituisset hominem pristino vigori. Verum melius Scotus, Valesius et Cajetanus censent fuisse restrictam, non absolutam; quia videlicet hoc lignum prorogasset homini vitam et vigorem ad aliquot annorum millia, donec Deus eum transtulisset in caelum, quae aeternitas quaedam est. Hebraei enim olam, id est aeternum, vocant ex vulgi usu tempus longissimum, cujus finis ab homine non pervidetur; vide Canonem 4. Sic cap. VI, 3, ait Dominus: «Non permanebit spiritus meus in homine in aeternum (id est in longam primorum patrum aetatem), eruntque dies illius centum viginti annorum.» Non tamen potuisset hoc lignum prorogare homini vitam absolute in omnem aeternitatem. Ratio est, quia omne corpus mixtum, cum constet elementis contrariis et inter se pugnantibus, natura sua est corruptibile; lignum autem hoc sapidissimum et pulcherrimum erat corpus mixtum: ergo in se erat corruptibile, et sensim, licet lente admodum, defecisset, primumque suum vigorem perdidisset, ac tandem interiisset, uti quercus etiamsi sint durissimae, sensim tamen intereunt: ergo non potuisset hominem a morte et corruptione in aeternum praeservare. Non enim poterat dare homini id quod in se non habebat. Et hoc sensu verum est quod dixit Aristoteles, omne quod cibo vescitur esse mortale. Secundo, quia alias sequeretur quod Adam, post peccatum, si permissus fuisset vivere in paradiso et edere lignum vitae, vixisset absolute in aeternum: hoc autem videtur incredibile, tum quia antequam paradiso expelleretur, lata erat in eum sententia mortis; tum quia per peccatum corpus et natura humana tam est debilis et misera, totque morbis, vitiis et aerumnis, quae vires atterunt et sensim ad mortem deducunt, obnoxia, ut eum tandem mori necesse sit. Dices: Fructus arboris vitae restituisset semper calorem naturalem, et humidum radicale pristino suo vigori: ergo homini vitam semper et in omnem aeternitatem prorogare potuisset, si suis temporibus ex eo comedisset homo. Respondeo to semper in antecedente accipi debet restricte, nimirum semper quamdiu scilicet durasset integra vis et vigor arboris vitae: ea enim senescente et pereunte, senuisset pariter et periisset homo. Sicut enim jam electuaria et cibi nonnulli valde succulenti, spiritosi et alimentosi humidum radicale, et calorem naturalem (praesertim in juvenibus) plane restaurant, et in integrum restituunt, sed ad certum tempus, puta donec vel senescat homo, vel cibi vis et vigor debilitetur: tunc enim hominis vires ita restaurare nequit, quin sensim deficiat et emoriatur homo; ita pariter res se habuisset in arbore vitae. Hoc tantum discrimine, quod cibi et pharmaca nostra ad breve tantum tempus vigorem homini restaurent, arbor vero vitae id diu, ad multa annorum millia, praestitisset; quibus exactis senuisset et mortuus fuisset, tam homo, quam arbor vitae; verum Deus hoc senium et mortem praevenisset, transferendo hominem in caelum et vitam aeternam. Cum ergo Deus noluerit hominem in paradiso vivere absolute in aeternum, sed tantum ad longum tempus, videtur pariter arbori vitae indidisse vim prorogandi vitam, non absolute in aeternum, sed tantum ad longum tempus. Ita docet Scotus cum suis. Nectar et ambrosia ex ligno vitae. Denique ex hac arbore vitae fabulati sunt Poetae, finxeruntque suum nectar, ambrosiam, nepenthes et moly, quasi cibos deorum, qui eos faciant immortales, juvenes semper, laetos et beatos. Nota, Adamum non gustasse de hoc fructu vitae: nam paulo post creationem suam peccavit et paradiso expulsus est, ut patet cap. III, 22. Interpretationes symbolicae ligni vitae. Symbolice ergo lignum, sive arbor vitae, erat hieroglyphicum aeternitatis, ut patet ex dictis. Allegorice arbor vitae est Christus, qui ait: «Ego sum vitis; vos palmites,» Joan. XV. Et: «Ego sum via, veritas et vita,» Joan. XIV. Rursum, arbor vitae est crux Christi, quae in medio paradisi, id est Ecclesiae, erecta vitam dat mundo: in quam proinde conscendere gestiens Sponsa ait Cant. VII: «Ascendam in palmam, et apprehendam fructus dulces gutturi meo.» Arbor vitae denique est Eucharistia, quae vitam dat animae et corpori: nam ejus virtute resurgemus ad vitam immortalem, juxta illud Christi Joan. VI: «Qui manducat hunc panem, vivet in aeternum.» Ita S. Irenaeus, lib. IV, cap. XXXIV, et lib. V, cap. II. Tropologice, lignum vitae est B. Virgo, de qua nata est vita, Deus homo, Christus Jesus; Virgoque ipsa, ut ait Germanus Patriarcha Constantinopolitan., spiritus et vita Christianorum est. Rursum, arbor vitae est justus, qui opera sancta quae vitam gratiae et gloriae pariunt, operatur, juxta illud: «Fructus justi lignum vitae,» Proverb. XI, 30. Insuper arbor vitae est ipsa sapientia, virtus et perfectio, juxta illud de eadem: «Lignum vitae est his, qui apprehenderint eam,» Proverb. III, 18. Anagogice, arbor vitae est beatitudo et visio Dei, quae vitam beatam animae confert, juxta illud: «Vincenti dabo edere de ligno vitae, quod est in paradiso Dei mei,» Apoc. II, 7, et cap. XXII, 2. Vide ibi dicta.
Lignum Scientiae Boni et Mali LIGNUMQUE SCIENTIAE BONI ET MALI. -- Quaeres, quale fuerit hoc lignum, id est arbor? Judaei fabulantur, Adam et Evam creatos esse sine usu rationis, quasi infantes, sed ex hac arbore accepisse usum rationis, quo scirent bonum et malum. Secundo, Josephus, lib. I Antiq. cap. II, censet arborem hanc habuisse vim acuendi ingenium et prudentiam, indeque vocatam esse arborem scientiae boni et mali. Idem senserunt Ophitae apud Epiphanium, haeresi 37, qui pro Christo coluerunt serpentem, eo quod ipse homini fuerit auctor adipiscendi scientiam, cum ei esum ligni vetiti persuasit. Sed dico primo: Probabilis est sententia Ruperti, Tostati et Pererii, quod per anticipationem arbor hic vocetur arbor scientiae boni et mali, quae postea sic vocata est, quia serpens homini, si ex ea comedisset, hanc scientiam -- quamvis falso et dolose -- promisit, dicens: «Eritis sicut dii, scientes bonum et malum,» unde postquam Adam ex ea comedit, Deus, eum irridens, dixit: «Ecce Adam factus est quasi unus ex nobis, sciens bonum et malum.» Dico secundo: Probabilius est non postea, sed nunc a Deo ipso vocatam esse arborem scientiae boni et mali, tum quia Deus, sicut arborem vitae nominavit, ita et hanc suo nomine designavit Adamo -- nullum enim aliud hujus arboris nomen exstat; tum quia rursum vers. 17 vocatur a Deo arbor scientiae boni et mali; tum denique quia hoc nomine serpens videtur Evam decepisse, quasi dicens: Haec arbor vocatur arbor scientiae boni et mali; ergo si ex ea comederis, scies bonum et malum. Serpens enim promisit ei omnimodam scientiam, etiam divinam, cum Deus longe aliud per hoc nomen intellexerit. Unde -- Dico tertio: Arbor scientiae boni et mali videtur sic a Deo nominata, tum ex proposito Dei illam designantis, tum ex eventu qui secutus est, quem Deus praeviderat. Deus enim decreverat, ut ad exercendam hominis obedientiam, interdiceret ei esum hujus arboris, et si homo obediens ab ea abstineret, augeret et conservaret ejus justitiam et felicitatem; si vero inobediens ex ea comederet, eum morte puniret. Per hanc ergo arborem homo didicit et cognovit experientia quod antea sola speculatione cognoverat -- scilicet quae sit differentia inter obedientiam et inobedientiam, inter bonum et malum -- et ideo haec arbor dicta est arbor scientiae boni et mali, quasi dicas: arbor ex qua homo experientia discet quid sit bonum et quid malum. Ita Chaldaeus paraphrastes, S. Augustinus (De Civit. XIV, 17), Theodoretus, Eucherius et Cyrillus (Contra Julianum III). Sic et pars illa deserti Pharan dicta est «sepulcra concupiscentiae,» quia ibi qui carnes concupiverant occisi et sepulti sunt (Numer. XI, 34). Dico quarto: Theodoretus, Procopius, Barcephas et Isidorus Pelusiota, et Gennadius in Catena Lipomani in cap. III, 7, probabiliter censent hanc arborem fuisse ficum. Nam statim post esum ejus, Adam, videns se nudum, consuit sibi vestimentum ex foliis ficus, ut dicitur cap. III, 7. Ex arbore enim proxima et vicinissima Adam ita confusus videtur haec folia et tegumenta nuditatis suae sumpsisse; nulla autem arbor illi vicinior erat ea, de qua modo comederat; ergo fuit ficus. Alii putant fuisse malum vel pomum, quia Cant. VIII, 5, dicitur: «Sub arbore malo suscitavi te.» Sed nomen mali commune est omnibus fructibus qui molliorem habent corticem, unde ficus quoque est malum; sed hac in re nihil potest certo asseri. Mystice et tropologice, arbor scientiae boni et mali fuit hieroglyphicum liberi arbitrii, ut jam dixi. Ex malo enim ejus usu didicit Adam quantum malum sit inobedientia et peccatum; sicut e converso ex bono ejus usu sancti didicerunt et discunt quantum bonum sit obedientia et observatio legis. Quocirca haec arbor aeque typus fuit obedientiae et inobedientiae, ut insinuat S. Ambrosius, lib. De Paradiso, cap. VI, de quo noster Benedictus Fernandius multa hic collegit. Hinc arbor posita erat in medio paradisi, id est in densissimo arborum confertarum nemore, ubi non semper ob oculos esset, ne appetitum tam pulchro suo fructu perpetuo tentaret -- uti fecisset, si sola in arborum confinio, vel in remoto loco posita fuisset, ubi conspicua omnibus ad se omnium intuitus attraxisset.
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Hebraice ex Eden. In Eden erat paradisus: ita Septuaginta. Noster Eden non ut proprium, sed ut appellativum accipit, tuncque significat voluptatem: ita Septuaginta, Chaldaei et alii vertunt vers. 23, indeque locus hic dictus est Eden, quia voluptuarius erat et amoenissimus. Nugatur auctor alias ingeniosus, qui Eden et consequenter paradisum fuisse in Edin, sive Hesdinii, quae urbs est Artesiae, tum ex aliis, tum ex affinitate nominum probare contendit. AD IRRIGANDUM PARADISUM, -- vel per varios flexus et sinus se intorquens, ut Maeander; vel per meatus occultos paradisum humectans.
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Versus 11: Hevilat Multi volunt esse Indiam; verum, ut dixi vers. 8, Hevila potius hic est regio vicina Susianae, Bactrianae et Persidi, jacens inter Assyriam et Palaestinam, opposita Sur. Sic enim accipitur Hevila I Reg. xv, 7, et Genes. xxv, 18; ita dicta est ab Hevila, filio Jectan, de quo Gen. x, 28. CIRCUIT, -- non ambiendo, vel circulando, sed perlabendo et peragrando. Sic sumitur circuire pro peragrare, Hebr. xi, 7, Matth. xxiii, 45. Phison idem fluvius esse videtur, qui a Graecis et antiquis Geographis Phasis, jam Aras, sive Araxes dicitur. Oritur is in septentrionali Armeniorum montium parte, conjungitur cum flumine Kur, et postquam hujus nomen accepit, in mare Caspium effunditur. Hevilath quae hic nominatur, haud dubie est sejungenda tum ab ea quae Gen. x, 7, tum ab ea quae eodem cap. xxix occurrit. Utraque enim in Arabia sita erat. Ideo eam sententiam sequi placet quam Michaelis in Supplem. ad Lex. Hebr. P. III, n. 688, attulit. In vicinia nempe Araxis, qui, ut diximus, Cyro mixtus in mare Caspium influit, reperitur aliqua gens et regio nomini Hevilah quodammodo consonans. Ipsum mare Caspium Chwalinskoje More dicunt, a populo aliquo antiquo, nec satis noto, Chwaliskorum, qui olim circa hoc mare habitabat, ait Mullerus, quorum porro nomen derivatur a Chwala, ejusdem cum Slawa significationis. -- De Phison et Gehon conf. Obry, op. cit.; Haneberg, Geschichte der biblischen Offenbarung, lib. I, cap. II, pag. 16 seqq. Versus 12: Bdellium Genus est gummi, sive lacrymae pellucidae, quam stillat arbor nigra, magnitudine oleae, folio roboris, fructu naturaque caprifici: ita Plinius lib. XII, cap. ix, et Dioscorides lib. I, cap. lxix. Bdellium laudatissimum est hoc Bactrianum. Pro Bdellium hebraice est bedolach, quod Vatablus et Eugubinus vertunt, unionem; Septuaginta, anthrax, id est carbunculum. Iidem Numer. cap. xi, 7 vertunt crystallum. Sed bedolach esse bdellium, patet ex ipsis utriusque litteris. Bdellium vix esse videtur tam eximium naturae donum, ut ab ejus proventu regio laudetur. Idcirco aliqui mendam suspicati sunt. Certi quidquam de hoc nomine definiri vix potest. Versus 13: Geon Videtur dici ab Hebraeo goach, id est venter, vel pectus, quod sit quasi venter sordibus lutoque plenus; unde putant multi Geon esse Nilum, qui seipso, quasi pectore, incubat Aegypto, eamque foecundat; sed quis sit Geon dixi vers. 8. Inter omnes de Gihon flumine sententias ea, quam Michaelis, ibid., P. I, pag. 277, protulit, verisimillima est. Ex ea magnus Chovarasniae fluvius, in mare Aral influens, Oxus veteribus, nostris geographis Abi-Amu, Arabibus ipsisque adeo in hunc diem accolis Gihon vocatus, Mosis Gihon esse videtur. Sed ipse Michaelis nil certi definire audet, quum nobis illae regiones adhuc nimis incognitae sint. Cf. Obry, op. cit., p. 125. Versus 14: Tigris Ita dictus est hic fluvius a tigride, animali velocissimo, ut vult Rupertus et Isidorus; vel potius, ut Curtius et Strabo, a celeritate sagittae, quam suo cursu imitatur: Medi enim sagittam vocant Tigrim. Hebraice vocatur chiddekel (inde jam corrupte dicitur Tigel), id est acutus et levis, ob cursum scilicet, quem habet velocissimum. Euphrates Ex Hebraeo huperat, ait Genebrardus, conflata est vox Euphrates; unde etiamnum Phrat dicitur, a rad. para, id est fructificavit, quia instar Nili exundans terras rigat et foecundat; male ergo aliqui apud Ambrosium Euphratem derivant a Graeco euphainesthai, id est a laetando. Anastasius Sinaita lectio anagogica Scribit Anastasius Sinaita, Patriarcha Antiochenus sub Justiniano imperatore, libros, vel homilias undecim Anagogicarum Contemplationum in opus hexameron, qui exstant tom. I Bibliothecae SS. Patrum, sed discrete et cum grano salis legendi sunt: asserit enim in iis angelos creatos esse ante mundum corporeum; quod licet olim multi senserint, jam tamen certum est contrarium, scilicet eos creatos una cum mundo corporeo. Rursum innuit angelos non esse creatos ad imaginem Dei, sed hominem duntaxat, quod absolute est falsum: mystice tamen verum est, quia scilicet solus homo constat anima et corpore, ac consequenter solus habet imaginem Dei corporati, videlicet Christi incarnati, ut ipse se explicat. Insuper subinde innuit paradisum non fuisse locum corporeum, sed spiritualiter intelligi debere. Hoc in sensu litterali falsum est, et erroneum; anagogice tamen verum. Unde lector meminisse debet tituli ejusdem, scilicet commentationes has ipsius esse anagogicas et allegoricas contemplationes, non expositiones litterales. Ita in fine homiliae 8, quatuor flumina paradisi, id est Ecclesiae, asserit esse quatuor Evangelistas, scilicet Euphratem, id est fertilem, esse S. Joannem; Tigrim, id est latum, esse S. Lucam; Phison, id est oris transmutationem, esse S. Matthaeum, qui hebraice scripsit; Geon, id est conducibilem, esse S. Marcum.
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Hinc et ex cap. III, vers. 23, patet Adamum non in, sed extra paradisum esse creatum (in Hebron multi eum creatum putant), indeque a Deo eodem die per angelum translatum esse in paradisum, ut sciret paradisi se non filium, sed colonum esse, gratuito a Deo constitutum, utque paradisi locum non naturae suae, quasi sibi debitum, sed gratiae Dei tribueret: unde et ob peccatum ab eo expulsus est. Plures alias hujusce rei causas affert Franciscus Arelinus, Quaest. in Gen., p. 300 et 301. Est haec sententia S. Ambrosii, Ruperti, Abulensis. Eva vero videtur condita in paradiso vers. 21. UT OPERARETUR, -- non ad victum comparandum, sed ad honestum exercitium, voluptatem et experientiam; ita ut nec fatigaretur, nec otio labasceret: ita S. Chrysostomus. De antiquitate agriculturae Nota hic agriculturae, primo, antiquitatem: cepit enim cum homine et mundo; secundo, dignitatem, tum quod a Deo sit instituta et Adae praecepta; tum quod Adam, a quo omnis nobilitas descendit, Abel, Seth, Noe, Abraham, Isaac, Jacob, omnesque prisci viri celeberrimi, fuerint agricolae. Refert Paulus Jovius in Vita Jacobi Mutii, cap. lxxxiv, de Sfortia Cottignola, quod, cum ei a Sergiano magno seneschalco, ad exprobrandam generis novitatem, ligonis fabula objectaretur, responderit: «In hac, ut video, stirpis origine convenimus, cum Adamus mortalium primus terram foderit; sed ego certe, quod jure diffiteri non potes, illo meo ligone multo evasi nobilior, quam tu tuo pene et penna.» Quo scommate indicavit eum tantam dignitatem stupro acquisivisse, et patrem ejus ad praetoris tribunal ignobilem scribam, adulteratoque testamento falsi damnatum fuisse. Tertio, nota agriculturae innocentiam, quod prae aliis artibus homini innocenti, in paradiso sit commendata, tanquam nulli injuria, sed omnibus proficua. Audi Virgilium, II Georg.: O fortunatos nimium, sua si bona norint, Agricolas! quibus ipsa procul discordibus armis, Fundit humo facilem victum justissima tellus. Et rursum: Hanc olim vitam veteres coluere Sabini, Hanc Remus et frater. Sic fortis Hetruria crevit: Scilicet et facta est rerum pulcherrima Roma. Aureus hanc vitam in terris Saturnus agebat. Audi Ciceronem: «Omnium, ait, rerum, ex quibus aliquid exquiritur, nihil est agricultura melius, nihil uberius, nihil dulcius, nihil libero homine dignius.» Merito ergo ait S. Augustinus: «Agricultura artium omnium innocentissima; hanc tamen impius damnare ausus fuit Faustus Manichaeus,» quod diceret agricolas violare praeceptum Dei: «Non occides;» eo enim vetari, ne ullum vivens vita privemus: agricolas autem segetes demetendo, pira, poma aliasque plantas carpendo, eas sua vita privare. Plura de agricultura dicam cap. ix, vers. 20. Moraliter de cultura animae Moraliter, docuit nos hic Deus quod tota vitae nostrae ratio in agricultura quadam posita sit. Sicut enim inter creaturas solae arbores frugiferae, et semina egent hominis opera et industria, ita homo eget sui ipsius custodia et cultura. Hoc indicavit Deus homini, cum «posuit eum in paradiso, ut operaretur et custodiret illum;» fecitque luminaria, «ut essent in signa et tempora,» videlicet ut admonerent nos de tempore opportuno ad serendum, metendum, etc. Ager ergo jugiter nobis excolendus jussu Dei est anima; plantae frugiferae sunt sobrietas, castitas, charitas aliaeque virtutes; lolium et zizania cuique eradicanda sunt gula, luxuria, ira aliaque vitia. Agricola est homo, imber est gratia Dei, quae menti bonos satus, id est sanctas inspirationes, illuminationes et impulsus suggerit et instillat, ut ex iis quasi ex seminibus anima praegnans, opera virtutum germinet et proferat; venti sunt tentationes, quibus arbores, id est virtutes, purificantur et solidantur; messis erit praemium vitae aeternae; solis calor est ardor, quem suggerit Spiritus Sanctus. Sicut ergo agricola laborat in serendo, sed gaudet in metendo, ita et justi, «qui seminant in lacrymis» opera paenitentiae, patientiae ac laborum, «in exultatione metent.» Rursum, sicut sator longanimiter expectat messem, ita et justi. Unde Ecclesiasticus, cap. vi, vers. 19, dicit: «Quasi is qui arat et qui seminat, accede ad eam (sapientiam), et sustine (exspecta) bonos (uberes) fructus illius; in opere (cultura) enim illius paululum laborabis, et cito edes de generationibus (fructibus progenitis) illius;» et Paulus ad Gal. cap. vi, vers. 9: «Bonum autem facientes non deficiamus; tempore enim suo metemus.» ET CUSTODIRET ILLUM, -- tum a feris, quae extra paradisum erant, inquit S. Basilius et Augustinus; tum ab ipsis animalibus quae erant in paradiso, ne ejus decorem et amoenitatem laederent aut inquinarent.
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Septuaginta, ne comedatis, scilicet vos, o Adam et Eva, quam verisimile est ante hoc praeceptum esse conditam, uti docet S. Gregorius, XXXV Moral. cap. x, licet postea ejus conditio enarretur; tam enim Evae, quam Adae datum est hoc primum orbis praeceptum. Praeclare S. Chrysostomus (vel quisquis est auctor), hom. De Interdictione arboris, tom. I: «Deus, inquit, dat mandatum, ut probet obsequium; imponit legem, ut exploret hominis voluntatem. Stabat ergo arbor in medio, hominis voluntatem explorans. Explorabat enim an homo tam comminantem, quam diabolum persuadentem audiret. Stabat et homo inter Dominum et hostem, inter vitam et mortem, inter interitum et salutem. Nunc Deus comminatur ut salvet; nunc serpens persuadet ut vexet; nunc per Deum severitas vitam, nunc per diabolum blanditia mortem intentat. Et utique (proh nefas!) minatur Deus, et contemnitur; persuadet diabolus, et auditur. Apud Deum est severitas, sed benigna; apud diabolum blanditia, sed nociva.» Et paulo post: «Fuerat enim condignum ut Deo pareret, qui illi cuncta parere praeceperat; serviret Domino, qui illum dominum mundo effecerat; certaret cum hoste, ut inimicum devinceret; denique praemia Deo reddente perciperet. Torpescit enim virtus, ubi contrarium defuerit. Adeo roborantur vires exercitatione frequenti.» Et mox: «Adam non vigilavit, ut serpentis malitiam praecaveret. Simplex fuit, astutus contra diabolum non fuit. Tum enim diabolo persuadenti, quam Domino comminanti consensit, et vitam quam habuit perdidit, et mortem quam ignorabat accepit.» MORTE MORIERIS, -- id est mortis certae sententiam et necessitatem incurres. Unde Symmachus vertit, mortalis eris. Ita S. Hieronymus, Augustinus, Theodoretus. Mors corporis et animae est poena peccati Adami Nota: Minatur hic Deus Adae inobedienti mortem, non tantum corporis et temporalem, sed et animae spiritualem et aeternam in gehenna, eamque certam et infallibilem: hoc enim significat haec geminatio, «morte morieris,» id est certissime morieris. Adam ergo peccans quoad corpus mox mortis necessitatem, quoad animam vero actu et reipsa mortem incurrit; hinc patet mortem homini in hoc statu quo a Deo conditus est, non naturalem esse, ut voluit Cicero et philosophi (adde, et Pelagiani), sed esse poenam peccati, uti definit Concilium Milevitanum, cap. 1, et docet S. Augustinus, lib. I De Peccat. merit., cap. II. E contrario impii qui indulgent concupiscentiae suae, «operantur iniquitatem, et seminant dolores,» tum praesentes, tum aeternos uti pulchre explicat noster Pineda in Job cap. iv, vers. 8, n. 4. Licet enim, spectando naturam et elementa contraria, ex quibus compositus est homo, mori debuisset, fuissetque mortalis: tamen spectando Dei decretum, opem et conservationem perpetuam, si non peccasset, mori non potuisset, fuissetque immortalis. Unde Magister Sent. in II, dist. 19, docet in paradiso hominem habuisse «posse non mori,» quia poterat homo non peccare, itaque non mori: in coelo habiturum «non posse mori,» quia ibi per gloriam et dotem impassibilitatis, erit moriendi impossibilitas: in hac vita post lapsum, habere «posse mori, et non posse non mori,» quia jam in eo est moriendi necessitas. Ad mortem ergo damnati nascimur. Memento, o homo, quia morte morieris, idque brevi. Xerxis de morte gnome Narrant historici quod Xerxes, cum suo exercitu terram, classibus mare sterneret, ex edito loco omnem hanc multitudinem contemplans ingemuerit et fleverit, dictitans: «Ex hisce omnibus nemo post centum annos superstes erit.» Salahadinus Salahadinus, rex Aegypti et Syriae, qui Christianis terram sanctam ademit, sub annum 1180, moriturus per omnia sua castra vexillum cum funebri linteo circumferri jussit, ac praeconem proclamare: «Hoc est quod dominator Syriae et Aegypti Salahadinus, ex omni suo imperio solum jam secum delaturus est.» Mors est unicornis Quare eleganter et apposite Barlaam apud Josaphat, mortem comparat unicorni, qui hominem assidue insequitur: fugit ille, et fugiens in scrobem incidit, casuque amplectitur arborem quam rodebant duo mures: in ima scrobe erat draco igneus, homini devorando inhians: videbat haec homo, sed stolide modico melli, quod ex arbore stillabat, incubans, periculi omnis obliviscitur: assequitur eum unicornis; arborque a muribus eroditur, ruit illa, et homo a dracone arripitur ac devoratur. Scrobs est mundus, arbor est vita, duo mures sunt dies et nox, draco igneus est venter inferni, mellis gutta est mundi voluptas. Ita Damascenus, cap. xii Histor.
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Dixerat quoque, scilicet jam ante die sexto: licet enim Origenes, Chrysostomus, Eucherius et D. Thomas, I part., Quaest. lxxiii, art. 1, ad 3, putent Mosen hic servare ordinem narrationis ideoque Evam productam esse post sextum diem mundi: tamen longe verius est Mosen hic, sicut et toto capite, uti recapitulatione, ac consequenter Evam, aeque ac Adamum, creatam esse sexto die. Primo, quia vers. 2, dicitur Deus sex diebus complevisse opus suum, et die septimo cessasse ab omni opere. Secundo, quia in aliis animalibus, avibus, piscibus, Deus die quinto et sexto, sicuti mares, ita et feminas creavit. Tertio, quia, cap. I, vers. 27, die sexto quo creatus Adam, expresse dicit Moses: «Masculum et feminam creavit eos,» puta Adamum et Evam. Voluit ergo hoc capite uti viri, ita et feminae formationem per recapitulationem fusius enarrare, quam, cap. I, tribus verbis perstrinxerat. Ita Cajetanus, Lipomanus, Pererius hic, et S. Bonaventura in II, dist. 18, Quaest. II. NON EST BONUM HOMINEM ESSE SOLUM. -- Quia si Adam fuisset solus, species humana in eo interiisset; et quia homo est animal sociale. Itaque mulier necessaria est ad sobolis propagationem: post quam peractam, postque orbem jam hominibus refertum, coepit bonum esse homini mulierem non tangere, ut ait S. Paulus, I Corinth. vii, coeperuntque laudari eunuchi spirituales, Matth. xix, 12, suaque continentiae laus ac merces illustris promissa est, tum ab Isaia, tum a Christo et Apostolis. Ita S. Hieronymus Contra Jovinianum, et Cyprianus, lib. De Habitu virginum. «Prima Dei sententia, ait Cyprianus, crescere et generare praecepit; secunda continentiam suasit; cum adhuc rudis mundus et inanis est, copia faecunditatis generatur, propagamur et crescimus ad humani generis augmentum; cum jam refertus est orbis et mundus impletus, qui capere continentiam possunt, spadonum more viventes, castrantur ad regnum.» Nota to solum; hinc enim patet errare eos qui ex eo quod dictum est cap. I: «Masculum et feminam creavit eos,» dixerunt Deum simul creasse virum et feminam, sed ita ut in lateribus conjuncti essent, postea vero eos tantum ab invicem separasse: nam Scriptura ait solum tunc fuisse Adamum atque Evam non separatam ab Adamo, sed totam ex Adami costa productam esse docet, cum scilicet illam ab eo tulit, id est separavit, Deus. FACIAMUS EI ADJUTORIUM SIMILE SIBI. -- «Sibi,» id est ei. Pro simile sibi, hebraice est kenegdo, quod primo significat, quasi coram ipso, ut videlicet mulier viro sit praesens, et socia in solitudinis remedium et solatium. Rursum, ut mulier viro sit ad manum, ut eum in omnibus juvet et sublevet. Unde Chaldaeus vertit, faciamus ei sustentaculum quod sit penes eum. Secundo, kenegdo verti potest, e regione, vel ex adverso ejus, id est illi contrapositum et correspondens. Unde Noster clare vertit, simile sibi, scilicet in natura, in statura, in loquela, etc.: in hisce enim omnibus mulier similis est viro. Quatuor in rebus viro in adjutorium Porro mulier viro est in adjutorium: primo, ad prolis propagationem et educationem; secundo, ad familiae gubernationem; tertio, ad curarum, dolorum et laborum levamen; quarto, ad caeteras vitae necessitates sublevandas. Peccatum, hoc adjutorium multis in molestiam, lites et rixas convertit.
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19. FORMATIS IGITUR DE HUMO CUNCTIS ANIMANTIBUS TERRAE, ET UNIVERSIS VOLATILIBUS COELI. -- To volatilibus refer ad formatis, non autem ad to de humo; volatilia enim non ex humo, sed ex aqua formata sunt, ut dixi capite 1, vers. 20. Moses enim multa paucis per anacephalaeosin perstringit; verba ergo ejus respective exponi debent: ex ante narratis enim constat, quid quod respiciat. ADDUXIT EA AD ADAM. -- «Adduxit,» non per visionem intellectualem, ut vult Cajetanus, sed realiter, idque per angelos, vel per affectum et impulsum phantasiae et affectui singulorum animalium a se impressum. Ita S. Augustinus, lib. IX De Genesi ad litt. cap. xiv, et alii passim. Ipsum est nomen ejus, -- ipsius naturae conveniens est nomen, q. d. Adam singulis convenientia indidit nomina, quae singulorum naturam exprimerent. Ita Eusebius, lib. De Praepar. cap. IV. Porro nomina haec erant Hebraica: haec enim lingua Adamo fuit indita, ut patet vers. 23, et cap. iv, vers. 1. Vide hic sapientiam Adae, qua singulorum animalium naturas notat, eisque congrua indebat nomina; vide et usum dominii ejus in animalia: eis enim quasi subditis, suoque peculio nomen imponit. Pisces non adduxit Deus ad Adam, quia pisces naturaliter extra aquam vivere nequeunt: unde eis Adam hic nomina non imposuit, sed nomina eis postea indita fuerunt. Versus 20: Adae Vero Non Inveniebatur Adjutor Similis Ejus Q. d. Solus erat Adam cum animalibus, necdum erat Eva, nec alius homo, cum quo haberet vitae communionem. Unde videtur quod Adam nomina imposuerit animalibus ante Evae creationem.
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Pro soporem hebraice est tardema, id est gravem et profundum somnum, quem Symmachus karon, Septuaginta melius ekstasin vertunt; unde patet, non tantum somnum hic Adae immissum esse ad hoc, ne sentiret costam sibi detrahi, itaque exhorresceret et doleret; sed etiam simul cum somno eum raptum esse in exstasim mentis, qua mens ejus non tantum naturali modo soluta et libera erat a corporis et sensuum functionibus, sed et divinitus ita elevabatur, ut videret ea quae gerebantur, et spiritu prophetico cognosceret mysterium per ea significatum: videret, inquam, mentis oculis costam sibi eximi, et ex ea Evam formari; atque per hoc significari matrimonium, tum suum naturale cum Eva, tum mysticum Christi cum Ecclesia: hoc enim significant verba Adae, vers. 23, et S. Pauli, Ephes. v, 32. Ita S. Augustinus, lib. IX De Genesi ad litt. cap. xix, et fuse tract. 9 in Joan., et S. Bernardus, serm. De Septuagesima. Adam non vidit Dei essentiam Imo sunt qui putant Adamum in hac exstasi vidisse Dei essentiam; huc inclinat Richardus in II, dist. 23, art. 2, Quaest. I, nec rejicit D. Thomas, I part., Quaest. XCIV, art. 1. Sed contrarium est longe verius, scilicet nec Adam, nec Mosem, nec Paulum, adeoque neminem in hac vita vidisse Dei essentiam, uti dixi II Corinth. XII, 4. Quanta fuerit scientia Adae indita Fuit ergo Adam propheta et exstaticus. Nota: Quanta fuerit Adam a Deo accepit scientiam infusam omnium rerum naturalium: atque ex ea singulis nomina imposuit, ut dixi vers. 19; non tamen accepit cognitionem futurorum contingentium, nec arcanorum cordis, nec numeri individuorum, ut sciret v. g. quot essent oves, quot leones in mundo, quot arenae in mari. Pari modo accepit Adam infusam sibi fidem et cognitionem rerum supernaturalium: puta SS. Trinitatis, incarnationis Christi (non tamen sui lapsus futuri), ruinae etiam angelorum. Rursum omnium agendorum et fugiendorum prudentiam infusam accepit. Denique summum contemplationis Dei et angelorum gradum adeptus est. Ita ex S. Augustino et Gregorio Pererius. Allegorice, S. Augustinus in Sentent., Sent. 328: «Dormit, inquit, Adam ut fiat Eva, moritur Christus ut fiat Ecclesia. Dormiente Adam fit Eva de latere: mortuo Christo lancea perforatur latus, ut superfluant Sacramenta, quibus formetur Ecclesia.» TULIT UNAM DE COSTIS EJUS. -- Nota primo, contra Cajetanum, non parabolice haec dici, sed proprie ut sonant. Ita docent Patres et Interpretes passim. Dices: Ergo Adam monstrosus erat ante hanc costam sublatam, vel certe post eam ablatam remansit mancus, et sua costa mutilus. Respondet Catharinus, Deum pro hac costa Adamo, cum carne aliam costam restituisse. Verum quia diserte dicit Moses: «Tulit unam de costis ejus, et replevit,» non costam, sed «carnem pro ea.» Hinc secundo, melius D. Thomas et alii respondent, hanc costam Adae fuisse instar seminis, quod individuo superfluum est, sed ad generationem prolis est necessarium. Pari enim modo costa haec Adae, ut privatae personae superflua erat; eadem tamen illi necessaria fuit, quatenus ipse erat caput naturae et seminarium omnium hominum, ex quo tam Eva, quam caeteri homines producerentur. Eva enim non poterat produci, ut proles jam per semen; Deus ergo statuit, ut ex costa Adae produceretur, ob causam mox dicendam. Dico secundo: Deus cum costa videtur et carnem adhaerentem costae ex Adamo sustulisse: ait enim ipse Adam, vers. 23: «Hoc nunc os ex ossibus meis, et caro de carne mea;» ergo Eva non tantum ex Adae osse et costa, sed etiam ex carne costae adhaerente formata est.
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Dico tertio: Ex costa hac carnosa, quasi fundamento, Deus admiscendo illi aliam materiam -- vel per creationem, ut vult D. Thomas, vel potius ex terra et aere circumstante (nam post primam veram creationem sex dierum, Deus nullam materiae partem de novo produxit) mirabili artificio mulierem efformavit, sicuti ex luto formavit Adamum. Unde Arabicus vertit, crescere fecit costam sublatam de Adam mulierem, id est in mulierem; non est barbarismus, sed arabismus. Arabes enim carent praepositione in, quae mutationem vel motum ad locum significat. Unde dicunt: Ivit urbem, id est in urbem. Convertit aquam vinum, id est in vinum. Costam crescere fecit mulierem, id est in mulierem. Dico quarto: Ex hoc cap. II, vers. 22, videtur colligi, quod Deus costam hanc in alium locum, ab Adamo dormiente parum separatum tulerit; ibique ex ea Evam aedificaverit, eamque scientia et gratia repleverit, sicuti repleverat Adamum, ibique cum Eva collocutus sit; deinde expergefacto Adamo, Evam ad eum, quasi ad sponsum, adduxerit, ut matrimonio indissolubili illos, id est unum et unam copularet, omnemque polygamiam, aeque ac divortium tolleret. Unde admirans Adam quasi in raptu sibi costam auferri, et ex ea Evam formari vidisset, exclamavit dicens: «Hoc nunc os ex ossibus meis,» q. d. Haec Eva facta est ex uno ossium meorum, ut sit mihi sponsa charissima et conjunctissima. Causa enim cur ex latere et costa Adae facta sit Eva, fuit, ut doceret nos Deus, quantus debeat esse amor conjugum, et quam sanctum, arctum et insolubile debeat esse matrimonium; scilicet conjuges, uti quasi unum sunt os et unum corpus, ita unam quasi debere habere animam et voluntatem, ut una quasi utrisque sit anima, non in duobus corporibus, sed in uno eodemque osse et corpore in duas partes dissecto. Quinque rationes S. Thomae cur mulier ex viro formata sit Audi S. Thomam, I part., Quaest. XCII, art. 2: «Decuit, ait, mulierem ex viro formari, magis quam in aliis animalibus. «Primo quidem, ut in hoc quaedam dignitas primo homini servaretur: ut secundum Dei similitudinem esset, et ipse principium totius suae speciei, sicut Deus est principium totius universi; unde et Paulus dicit, Actor. XVII, quod Deus fecit ex uno homine genus hominum. «Secundo, ut vir magis diligeret mulierem, et ei inseparabiliter inhaereret, dum cognosceret eam ex se esse productam; unde dicitur Genesis II: De viro sumpta est: quamobrem relinquet homo patrem et matrem, et adhaerebit uxori suae. Et hoc maxime necessarium fuit in specie humana, in qua mas et femina commanent per totam vitam; quod non contingit in aliis animalibus. «Tertio, quia, ut Philosophus dicit in VIII Ethic.: Mas et femina conjunguntur in hominibus, non solum propter necessitatem generationis, ut in aliis animalibus; sed etiam propter domesticam vitam, in qua sunt aliqua opera viri et feminae, et in qua vir est caput mulieris: unde convenienter ex viro formata est femina, sicut ex suo principio. «Quarta vero est ratio sacramentalis. Figuratur enim per hoc, quod Ecclesia a Christo sumit principium; unde Apostolus dicit ad Ephes. v: Sacramentum hoc magnum est, ego autem dico, in Christo et in Ecclesia.» Et in art. 3: «Conveniens, ait, fuit mulierem formari de costa viri. Primo quidem, ad significandum, quod inter virum et mulierem debet esse socialis conjunctio. Neque enim mulier debet dominari in virum, et ideo non est formata de capite; neque debet a viro despici tanquam serviliter subjecta, et ideo non est formata de pedibus. Secundo, propter Sacramentum: quia de latere Christi dormientis in cruce fluxerunt Sacramenta, id est sanguis et aqua, quibus est Ecclesia instituta.» Adde: Voluit Deus in productione Adae et Evae imitari suam generationem et spirationem aeternam; sicut enim ab aeterno generavit Filium, et ex Filio spiravit Spiritum Sanctum, ita in tempore produxit Adam ad imaginem suam, itaque eum quasi filium genuit; atque ex eo produxit Evam, quae esset amor Adae, sicut Spiritus Sanctus est amor Dei. Denique Evam in paradiso conditam esse docet S. Basilius, Ambrosius, D. Thomas, Pererius et alii; et favet hic historia, et series Scripturae. Adam ergo statim a creatione sua videtur translatus fuisse in paradisum; et paulo post ex ejus costa formata est Eva. Unde et Moses mox post hanc translationem Adae, subnectit formationem Evae ex Adamo. Errat ergo Catharinus, qui Evam non sexto, sed septimo die productam asserit. Errat et Cajetanus, qui Adam et Evam eodem temporis instanti, simul esse productos censet.
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HOC NUNC OS, -- q. d. Apage a me animantia prius adducta, non placent, non congruunt mihi, quia specie dissimilia et prono vertice in terram vergentia, loquelae aeque ac rationis, sunt expertia: haec Eva mihi simillima est, particeps rationis, consilii, colloquii et sermonis, denique carnis et ossis mei portio. Ita Delrio. Fabulantur Talmudistae, apud Abulensem, Adam ante Evam aliam habuisse uxorem, ex limo terrae productam, nomine Lilis, cum eaque vixisse 130 annis, quibus fuit excommunicatus ob esum pomi vetiti; atque toto illo tempore, inquiunt, ex ea non homines, sed daemones genuit; deinde accepit Evam ex costa sua productam, atque ex ea homines procreavit. Haec sunt eorum deliria, quibus ipsi coguntur confiteri se esse fratres daemonum, cum pater eorum Adam daemones genuerit. Vox ergo nunc, non priorem uxorem, sed partim animantia, ut dixi, partim Evam respicit, q. d. Haec mulier nunc, id est hac prima vice, sic formata est, ex viro scilicet: nam quae deinceps futurae sunt mulieres, earum nulla sic generabitur; sed quaelibet per naturalem generationem ex mare et femina procreabitur. Ita S. Chrysostomus, hom. 15 hic. Symbolice, S. Basilius, oratione in Julittam, ex voce et mente Julittae matronae, causa fidei ad ignem damnatae, ait: «Est mulier ab opifice creata peraeque ac vir capax virtutis. Non enim ad construendam mulierem sola assumpta est caro, sed et os ex ossibus; quo fit ut nos ipsae Domino nihil minus ac viri redhibere debeamus firmitatem fidei atque constantiam, nec non in adversis patientiam.» His dictis confortans matronas ejulantes, in lignorum struem accensam insiluit: quae proinde ac thalamus splendore coruscus, corpus S. Julittae circumplexa, animam quidem in coelum destinavit, corpus autem honore praecipuo venerabile asservavit affinibus et cognatis incolume, nec ulla sui parte laesum; quin et terra Beatae istius adventu, aquam emisit adeo, ut Martyr imaginem referat pientissimae matris, dum nutricis in morem incolas urbis alit suaviter, perinde ac lacte quopiam in communes usus affatim scaturienti. UNDE HAEC VOCABITUR VIRAGO, QUONIAM DE VIRO SUMPTA EST. -- Non aequat Interpres vim Hebraeae vocis: adeoque ex hoc loco patet Adamum hebraice esse locutum. Nam virago non significat naturam aut sexum, sed virtutem et animum virilem in muliere. Hebraea vero vox isscha significat naturam et sexum mulieris, quia ab isch, id est a viro, derivatur, addito he feminino, q. d. Vocabitur vira (uti veteres Latini locuti sunt, teste Sexto Pompeio), quia de viro sumpta est: sic Symmachus Graece ex tou andros, fecit andris, teste S. Hieronymo; Theodotion vertit, haec vocabitur assumptio, quia de viro sumpta est; ipse enim isscha deducit a rad. nasa, id est assumpsit, tulit, portavit; sed prior aliorum versio est genuina. R. Abraham ben Ezra de lusu vocum isch et isscha Symbolice et lepide, R. Abraham ben Ezra notat in voce isscha, contineri nomen contractum Dei, ia, qui est auctor conjugii; et quamdiu hoc nomen in conjugio manet (manet autem quamdiu conjuges Deum timent, et mutuo sese amant), tamdiu nuptiis Deum adesse et benedicere. Si vero invicem oderint, et Dei obliviscantur, tum illud nomen conjuges abjicere; itaque sublato jod et he, ex quibus fit ia, tantum remanere ex isch, et isscha, id est ex viro et muliere, esch esch, id est ignem et ignem, scilicet ignem rixarum et molestiae in hac vita, in altera vero ignem aeternum.
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Verba sunt non Mosis, ut vult Calvinus, sed Adae, vel potius Dei, qui Adae verba confirmat, ex iisque matrimonii legem elicit, eamque decreto suo sancit. Deo enim haec verba tribuit Christus, Matth. XIX, 5. Haec ergo conjugii lex est et societas, ut si res exigat, conjux conjugis causa patrem et matrem deserere teneatur. Quod intellige de cohabitatione et vitae consortio; nam in pari casu famis, vel alterius similis necessitatis, potius patri et matri, quasi auctoribus vitae, quam conjugi est subveniendum, ut docet D. Thomas II II, Quaest. XXVI, art. 11, ad 1. ET ADHAEREBIT UXORI SUAE -- Septuaginta vertunt proskollethesetai, quod Tertullianus apte vertit, conglutinabitur. Hebraeum enim dabaq, significat arctissimam conjunctionem. Ita Sara conglutinata est Abrahae, Rebecca Isaaco, Sara Tobiae, Susanna Joachimo. Exempla amoris conjugum Audi et Gentiles. Theogena, uxor Agathoclis regis Siciliae, ab aegro marito nullo modo passa est se divelli, dicens, a nubendo se non prosperae tantum, sed omnis fortunae iniisse societatem, nec invitam sui spiritus periculo empturam, ut extremos viri spiritus exciperet. Hypsicrataea, Mithridatis regis Ponti uxor, devictum profugientemque maritum, in omnibus adversitatibus secuta est. Memorabile est exemplum feminarum Lacaenarum, quae captivos viros liberaverunt mutatis vestibus, ipsaeque captivorum locum se subjecerunt. Ita Penelope adhaesit Ulyssi; audi Poetam: Penelope desponsa sequi cupiebat Ulyssem, Ni secum Icarius mallet habere pater. Ille Ithacam, hic offert Spartam, manet anxia virgo: Hinc pater, inde viri mutuus urget amor. Ergo sedens velat vultus, obnubit ocellos; Ista verecundi signa pudoris erant. Queis sibi praelatum Icarius cognovit Ulyssem, Hocque pudori aram schemate constituit. Illustre fuit Gracchi Romani exemplum, in cujus domo deprehensis duobus anguibus, cum responderent augures alterum victurum, si alter alterius sexus interimeretur: Imo vero, inquit Gracchus, meum necate; mea enim Cornelia juvenis est, et parere adhuc potest. Hoc erat uxori parcere, et reipublicae consulere, semper tamen bonum maritum agere, quem in republica magnum virum esse veteres censuerunt. Dido, soror Pygmalionis, multo auro et argento congregato navigavit in Africam, ibique Carthaginem condidit: et cum ab Hyarba, rege Libyae in conjugium peteretur, exstructa in memoriam mariti quondam Sychaei pyra, in illam se injecit, malens ardere quam alteri nubere. Casta mulier Carthaginem condidit; rursum eadem urbs in castitatis laude desiit. Nam Hasdrubalis uxor, capta et incensa Carthagine, cum se cerneret a Romanis capiendam, apprehensis utrinque duobus filiolis, in subjectum domus suae devolavit incendium. Nicerati conjux impatiens injuriae marito illatae, mortem sibi ipsa conscivit, ne triginta tyrannorum, quos Lysander victis Athenis imposuerat, libidinem sustineret. ET ERUNT DUO IN CARNE UNA. -- Id est duo, scilicet vir et uxor, erunt in carne una, id est in uno corpore, id est copulabuntur et commiscebuntur in cohabitatione, in vita communi, in prole, in copula conjugali. Ita vir et uxor, erunt una caro. Primo, per copulam carnalem; sic explicat Apostolus I Cor. VI, 16. Secundo, erunt una caro synecdochice, id est erunt unus homo, erunt una persona civilis. Vir enim et uxor civiliter unus censentur, et sunt unum. Tertio, quia conjux est dominus corporis sui comparis, et sic unius caro sit alterius caro, I Cor. VII, 3. Quarto, effective: quia unam carnem, scilicet prolem, generant. Nota: Inter humanas necessitudines arctissimum et inviolabile est vinculum matrimonii: hinc ex Adami costa Deus fecit Evam, ut significaret primo, quod vir et uxor non tam duo, quam unus sint. Secundo, quod sint indivisibiles et inseparabiles; sicut enim una caro non potest dividi et tamen una manere, sic non potest conjux a conjuge separari, eo quod sit una caro cum conjuge. Unitati enim divisio, puta divortium et polygamia repugnant. Tertio, quod debeant unum esse amore et voluntate. Vide Rupertum hic. Unde Pythagoras dixit, in conjugio amico esse unam animam in duobus corporibus. Hinc patet non esse verum id quod asserit Nyssenus (si tamen is est auctor libri) lib. De Creatione hominis, cap. XVII, et Damascenus, lib. II De Fide, cap. XXX, et Euthymius in Psalm. L, et S. Augustinus, lib. IX De Genes. contra Manichaeos, cap. XIX, et lib. De Vera religione, cap. XLVI, in innocentiae statu nullam futuram fuisse sexuum commistionem, sed modo quodam angelico procreandos fuisse homines: nam hic expresse dicitur, quod «erunt duo in carne una,» quod Apostolus de commistione explicat, ut dixi. Unde S. Augustinus, suam sententiam retractat, lib. I Retract. cap. X, idque communiter sequuntur jam DD. Errat ergo Faber Stapulensis in Comment. in lib. Richardi Victorini De SS. Trinit., qui somniat, aitque quod, si Adam non peccasset, ex se sine femina similem sibi masculum peperisset; et Almaricus, qui in eo statu nullam futuram fuisse sexus differentiam opinatus est. Rursum S. Thomas, I part., Quaestione XCVIII, art. 2, putat, in statu innocentiae salva corporis integritate, quae virginitas dicitur, futurum fuisse conceptum et partum. Sed, ut recte notat Pererius, idipsum etiam pugnat cum hoc loco, et cum natura generationis humanae. Similis ergo fuisset tunc generatio, qualis jam est, dempta tamen concupiscentia. Unde virginitas tum non fuisset, quia nec virtus fuisset in eo statu. Est enim jam virginitas, virtus, quia concupiscentiam libidinis refraenat: atqui tunc nulla fuisset concupiscentia aut libido fraenanda; ergo nec fuisset tunc continentia aut virginitas. Hinc probabiliter censet Pererius, eo statu tot nascituras fuisse feminas, quot mares. Omnes enim matrimonium iniissent, idque singulare, puta unus cum una, juxta id quod Deus hic instituit.
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ERAT AUTEM UTERQUE NUDUS, ET NON ERUBESCEBANT, -- quia in statu innocentiae nulla erat libido, nulla concupiscentia: ex hac enim oritur pudor et erubescentia, si membra in quibus regnat libido, aliis pateant et denudentur. Ita S. Augustinus, lib. De Genes. ad litt., circa principium. Inepti ergo, inverecundi et impuri sunt Adamitae, qui cum Adamo nudi jam non erubescunt, cum Adam mox post peccatum erubuerit seque vestibus contexerit, ut recte refutans similes, ait S. Epiphanius, lib. II, haeres. 52. Hinc hausisse videtur Plato in Politico suam illam nuditatem, quam omnibus hominibus aurei saeculi attribuit. Perperam quoque Isidorus Clarius putat Adamo et Evae pro veste fuisse divinum quemdam splendorem et gloriam, quali S. Agnetem aliasque virgines ad lupanar ductas et denudatas super obtexit Deus, et quali obteget corpora Sanctorum in resurrectione. Hoc enim gratis fingitur, et frustra; ubi enim nullus est pudor, nulla concupiscentia, nullum frigus, ibi nulla opus est veste aut luce. Septem excellentiae status innocentiae Denique pulchre Pererius praefatione in lib. V septem excellentias status innocentiae recenset. Prima erat plena sapientia; secunda, gratia et amicitia Dei; tertia, justitia originalis; quarta, immortalitas et impassibilitas animae et corporis, non intrinseca, qualis est in corporibus gloriosis beatorum, sed extrinseca, proveniens scilicet partim ex protectione Dei, partim ex prudentia et providentia hominis, qua a noxiis et laesivis sibi cavisset: atque haec erant in ipso homine; tria vero reliqua extra hominem, videlicet: quinta, habitatio in paradiso, et esus arboris vitae; sexta, specialis Dei cura erga hominem. Unde sequebatur septima, quod scilicet homo non potuisset concupiscere, nec venialiter peccare, ait D. Thomas, nec errare, nec decipi: sed de rebus incertis judicium vel suspendisset, vel dubium formasset. Haec enim non videntur posse effici per habitum, vel qualitatem creatam homini insitam, sed tantum per assistentiam et protectionem Dei. Haec intellige de statu plenae et perfectae innocentiae, in quo conditus est Adam, ut scilicet immunis esset ab omni malo, tam culpae quam poenae et miseriae: alioqui enim si eum in semiplenam innocentiam transferri et cadere permisisset Deus, potuisset ipse peccare venialiter, item errare et decipi, uti recte docet Scotus: de qua re vide Franciscum Arctinum in Genes. pag. 450. Septem Christi virtutes in statu innocentiae non fuissent E contrario per Christum major nobis reddita est gratia, quam data fuerit Adamo, adeoque septem jam habemus virtutes, quae non fuissent in statu innocentiae: prima est virginitas; secunda, patientia; tertia, poenitentia; quarta, martyrium; quinta, jejunium, abstinentia omnisque carnis mortificatio; sexta, paupertas et obedientia religiosa; septima, misericordia et eleemosyna: nulli enim tunc fuissent pauperes vel miseri, quibus jam abundamus, ut in eos misericordiam exerceamus. Denique major et efficacior jam homini lapso datur gratia, quam data fuerit Adae, ut patet in Martyribus aliisque illustribus Sanctis. Unde et major jam est merendi facultas, tum ratione majoris gratiae, tum ratione difficultatis operis: licet in statu innocentiae major fuerit merendi facultas, ratione promptitudinis voluntatis. Voluntas enim tum plane recta, nec habens passiones virtuti contrarias, prono naturae et gratiae impetu ad virtutes rapta fuisset, itaque multos intensos, magnos et heroicos virtutum omnium actus elicuisset.
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v. 4 « Igitur perfecti sunt coeli et terra et omnis ornatus eorum ». Pro xav scribunt CAhaíd. Syr. 5w, ergo exercitus; et Cosmogonia cuneiformis loco nostrae expressionis habet « kissat same u irsiti », l1. e. « exercitus coeli et terrae » (cf. Schrader KAT I. 10). lam exercitus coeli modo (Ios. 5,14; 3 Reg. 22,19 etc.; cf. appellationem « Dominus exercituum », quaeque de ea diximus ad 1 Reg. 1,3) audiunt angeli, modo stellae (Deut. 4,19; 17,3; & Reg. 17,16; 21,3.5; Is. 40,26; Ier. 8, 2; 33,99; Dan. 8,10), h. 1. sane solae stellae, cum versus Cosmogoniam resumat , in qua de angelis non agebatur. Hinc colligere est, quid nomine exercitus terrae veniat : animalia, homo; vix plantae, quod aliquid plane immobile exercitui apud Hebraeos adnumerari haud consueverit. Ceterum expressio exercitus terrae secus in scriptura non occurrit, sed hic per zeugma exercitui coeli copulatur exercitus terrae.
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v. 9 « Complevitque Deus die septimo opus suum , quod fecerat ». 53m necessario eundem sensum habeat oportet, atque v. 1 3535 : ergo cum ibi vertendum sit completi sunt, non licet h. l. verteve finem fecit (cf. . Ex. 40,33; 1 Reg. 10,13; 2 Reg. 06,18), sed complevit; et cum coeli et terra cum suo ornatu completi sint die sexto, ergo eodem etiam die complevit eosdem Deus. llebr. Vulg. Chald. *y*2Q , septimo; LXX Sam. Syr. *W'U, sexto, consentitque los. non obscure : aequa sane testium divisio. Attamen lectioni sexto illud favet, constare v. ? duobus membris inter se simillimis : nez wqÜüx Wow 550. wawa mm nau" quibus illico v. 3 accedit tertium initio illis non absimile: ' eadem utrobique completio intelligatur oporteat. Neque iuvat o3" vertere plusquamperfecto, quo tum exprimendum erit etiam 153" evadetque mirc languida constructio; praeterea, sive perfecto vertas sive plusquamperfecto, manet eadem difficultas opus dici ad completionem esse perductum eo ipso septimo die, quo Deus ab omni opere cessasse scribatur : verum, qui opus complet atque ad períectionem perducit, nonne is actu operatur — nur v. 3? « Et requievit die septimo ab untverso opere , quod patrarat », non quasi lassus fuerit, sed requievit « a condendis generibus creaturae, quia ultra iam non condidit aliqua genera nova » (Aug.);
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v. 3 « et benedixit diei septimo et sanctificavit ?llum , quia ?n ipso cessaverat ab omni opere suo, quod creavit Deus , ut faceret ». Benedixerat animantibus eis conferens foecunditatem : benedixit diei septimo ei conferens sanctitatem. Quae sanctitas primum in eo consistebat, ut illum Deus a reliquis diebus segregaret, sacrum faceret. Verum in auribus lectoris Hebraei plus aliquid ea sanctificandi vox necessario sonabat, ut sc. Deus diem septimum ab omni opere servili exemptum speciali ratione suo cultui attribuerit. Triplici autem ratione id à Deo factum esse concipi potest. Primum, ut nullo modo sanctifieaverit Deus sabbatum a primordiis mundi, sed solum postea sub Moyse apud Hebraeos. Quod videtur sensisse Jo. Dam. (de fide orth. IV. 23; M. 95.1201) : « quando lex non erat », inquiens, « neque scriptura divinitus inspirata, ne sabbatum quidem Deo consecratum erat ». Et certe sentiebat Tos/. , defendens v. 3 referri ad tempus non creati mundi, sed legis Moysi datae. Secundum quam sententiam oportebit fere adstruere, Gen. 2,3 a Moyse antiquiori traditioni esse adiectum, narrari factum pluribus interiectis saeculis a mundi primordiis separatum : Requievit Deus die septimo et diu post, intuitu huius requiei, sanctificavit diem septimum. Quae interpretatio minus quidem est obvia, non tamen absurda ; ruit autem, ubi primum vestigium aliquod detexeris diei septimi ante Moysen sacri habiti. Altero modo textum poteris interpretari, ut Deus initio mundi legem tulerit omnesque homines adstrinxerit, ut septimum quemque diem sacrum observarent. Ita Cathareinus, Rwbera, Lap. aliique. Tertio modo dices, Deum primitus legem quidem de sabbato observando non dedisse, at suae quietis exemplo hominibus septimi diei vequiem et cultum suggessisse, similiter atque carnis abstinentiam non praescripserit quidem , at solis plantis in cibum assignatis commendaverit. Cf. Bonfr. : « Si quis tamen sine lege a Deo lata, per Dei tamen inspirationem velit etiam initio post exsilium a paradiso, in commemorationem illius diviriae cessationis ab opere, servatum fuisse sabbatum, quod postea iam consuetudine antiquatum Deus lege firmaverit, non admodum repugnabo ». Cf. Malv. Haec sententia ceteris facilius cum factis historicis concordat; neque ab ea dissonant auctores ii, qui legem sabbati a Moyse primo latam esse contendunt, quo non excluditur, sabbatum ante Moysen a pluribus sine lege esse observatum.
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GENERATIONES C(ELI ET TERRAE Post (tulum 2,& recentiori, quod ostendemus, calamo adiectum narratio in tres partes sponte discernitur, quarum media et principalior est historia lapsus Cap. 3. Ea 2,&-95 praeparatur suppletis quibusdam, quae ad eam historiam intelligendam erant scitu necessaria, ad creationem pertinebant, in Cosmogonia vero ob eius peculiarem structuram enarrari haud potuerant. Eadem Cap. & continuatur narratis primis seminis 3,15 promissi vicissitudinibus. Ad historiam lapsus intelligendam supplenda erant potissimum haec : sexuum distincta creatio et officia, paradisus, Dei prohibitio. Igitur 2,5-1 creatio hominis 1,27 summatim relata distinctius explicatur, narrata seorsim et corporis primi viri et animae productione, quo et divinae imaginis ratio et sententia post peccatum ferenda (« pulvis es etc. ») penitius perspiciantur. v. 8 sq. tertiae diei opus alterum completur descripta paradisi pulchritudine et arboribus. Neque minus ad tentationem intelligendam sciri oportebat Dei v. 16 sq. mandatum. Procedit narrator ad demonstrandam primae mulieris productionem intimamque cum viro respectu cum originis tum coniugalis vinculi unionem ; concluditque v. 25 indicata primistatus innocentia, peccato 3," amittenda. Ex dictis colligas, 2,4-25 non solum esse Cosmogoniae supplementum, sed multo verius sequentis narrationis praeparationem. Huic vero narrationi, quam patet non aliunde, quam e traditione ab ipsis protoparentibus profecta derivati, post diluvium, quo tempore periculum erat, ne paradisi situs ex hominum memoria dilaberetur, inserta est v. 10-14 paradisi situs descriptio. Serius insertam prodit sutura, si ita loqui fas est, quae comparanti v. 8 et 15 fit evidens : sc. v. 15illud ipsum repetit, quod iam v. 8 affirmaverat, quod vero interlectis v. 10-1* utiliter repetebatur. Post diluvium insertam produnt Post divina 1, 26 verba « Faciamus hominem etc. » conspiciebatur ab Adamo in visione constituto corpus humanum Dei manu e limo formari; divino dein recepto afflatu, e visionis « sopore » (cf. 2, 21) evigilavit vitamque auspicatus est. In paradisum v. 8. 15 introducitur Deique v. 16 sq. edocetur mandatum. Productis v. 19 sq. animalibus nomina imponit atque ita dominium a Deo sibi 1, 26 collatum actu exercet. In visionem 2, 21 relapsus cernit formatam mulierem. Quibus ambobus Deus 1, 28 sqq. benedictionem impertitur. — Patet haec, licet sexta hexaemeri die visa vel acta sint, non potuisse omnia Cosmogoniae biblicae inseri, quippe quae presse omnino fixo schemati adhaereat, neque plura uno vel ad summum duobus operibus singulis diebus commemoret. Historia lapsus Cap. 3 ita traditur, ut v. 1-7 peccatum narretur, ubi clausula v. 7 correspondet alteri clausulae 2,95, dein v. 8-24 Dei in peccatores tud?icium , quod terminatur illis e paradiso eiectis. Eodem ordine Cap. & narrationem continuat, ut primum v. 1-8 Caini peccatum , inde v. 9-16 latum in illum a Deo zwd?czum referat, tandemque eum e regione Eden v. 16 eiectum commemoret. Facillimus haberetur nexus, si hinc narratio immediate ad v. 25 sq. transsiliret referretque natum in Abelis locum successurum Seth. Verum interiicitur v. 17-2^ genealogia Catnitarum, quae tota quanta praeparat narrandum 6, 1-8 alteram seminis electi stragem , efficiendam Sethitarum cum Cainitis coniugiis. | Quodsi igitur totam hane narrationem 92,5-4,96 et 6,1-8, primitus, quod in Introductione suggessimus, ab ipso potissimum protoparente profectam ac stilo eius stilum imitante ab alio completam unico obtutu contempleris, insignem in ea deprehendes unitatem et partium harmoniam. 2,4-25 historiam lapsus praeparat, Cap. 3 eandem tradit una cum promissione semnis a. Deo facta. Hinc iam in seminis vicissitudinibus tota est narratio, quae fluctuum instar modo altissime demittuntur, modo in sublime assurgunt. Natum primogenitum ea, cui semen praemonstratum fuerat, tripudians nomine appellat mater : « Possedi hominem per Deum ». Mox florent agri, augentur greges, exsurgit urbs. Verum laetitiam consequitur funus, Cain fratricida in exsilium eiectus parens fit stirpis durae atque scelestae. Haec prima serpentis de semine relata victoria. Interim altera nascitur spes, quam laetabunda rursus salutat mater : « Posuit mihi Deus semen aliud etc. ». At genus sanctum semini commixtum exsecrato prolem edit giganteam, profligatam, impiam, quam communi ruina exstirpare decernit Deus. En alteram serpentis victoriam. Tamen vel tum 6,8 seminis promissi aliqua relinquitur spes. v. h « Istae sunt generationes coeli et terrae , quando creata sunt , in die quo fecit Dominus Deus coelum et terram ». De sensu expressionis mon nbx in Introd. diximus. — axana3 £n creari ea, in conditione eorum; quae verba cum nequeant explicari « quando creabantur », quod niin non creationem exprimat sed creatione posteriorem historiam, explicanda erunt « quando 1. e. postquam creata sunt ». — Hebr. Chald. extremo versu habent terram et coelum, cf. Ps. 158,14. (13); cum autem Vulg. LXX Sam. Syr. legant coelum et terram , nihil ex verborum ordine inferre fas est. Verum illud iam quaeritur, sitne v. & inscrzptzo sequentium , quod parascharum et Sam. suadet distinctio sentiuntque cum Ephr., quotquot antiquorum eam attigere quaestionem, an praecedentium subscriptio seu clausula, quod post Haschi defendere recentiorum aliqui. Quos nunquam affirmat Kez/ in eam opinionem deventuros fuisse, nisi obfuscatas habuissent praeconceptis de compositione Geneseos opinionibus mentes. Igitur sententiae antiquioris argumentum illud est, formulam nviown n5 in Genesi constanter pro inscriptione adhiberi, ubi novum narrationis caput ordiatur : cf. 5,1; 6,9; 10,1; 11,10.27; 25,19.19; 36,1.9; 37,1.2. Quibus locis omnibus Hebr. paraschas aut parascharum sectiones distinguit, uno excepto loco 11,97, ubi ipse ante v. 26 o scribit, cum tamen v. 26 indubie ad praecedentia spectet. Ergo etiam h. 1. eadem formula narrationis non finem sed initium demonstrat. Quod argumentum eiusmodi est, quod solidis convellatur rationibus oportet, quas non proferunt auctores ii, qui v. ^ subscriptionem praecedentium esse contendunt. Kn., Dillm., Kuenen I. 309 aliique formulam non nox concedunt nunc esse pro inscriptione, at primitus fuisse praefixam Cosmogoniae inde ad eiuslem calcem esse translatam, quo haec evidentius a sequenti narratione distingueretur. Argumentum fere illud est, nos Cosmogonia plura quam Gen. 2, 5 sqq. de Generationibus coeli et terrae edoceri. Quod etsi esset verum, non tamen id , quod illi volunt auctores, efficeret : sufficit inscriptionem eo, quo nunc legitur, loco non esse ineptam, licet alio fortasse loco futura fuisset aptior. Kn., Dillm. v. & in duas partes dispescunt et ab altera novam ordiuntur sententiam, trahentes verba ad v. 5 : « In die, quo fecit Dominus Deus coelum et terram, omne virgultum nondum etc. ». Aiunt, in illis verbis iam observari usum loquendi sequentis 2, 9-4, 26 narrationis : TYVY pro N"3, DN nm" pro solo on 5N, D" VON pro yxsm Qn. Quoad prius, praeter 2, 3, ubi lectio non est plane certa, cf. 1, 21. 25, ubi de animalium productione semel scribitur N12, semel i1UY : ergo Wy non est sequentis narrationis exclusive proprium. Quoad alterum, divinorum nominum diversitas v. 4b utique discernit a Cosmogonia, sed nequaquam a v. 4*, ubi nullum legitur nomen divinum. Quoad tertium, modo monebamus lectionem esse incertam. Ceterum rationes hae omnes nituntur illorum auctorum erronea opinione, priorem v. 4 partem ad Cosmogoniam trahi oportere. Quae opinio non necessario iis est defendenda, qui alteram a prioro v. 4 separant parte. Quam certe non defendit Lamy, priorem v. & partem uti nos pro titulo accipiens sequentium. Atque ita v. 4 bifariam diviso tollitur primum pleonasmus ille, qui secus habetur cum voce praecedente DN'222 : quorsum enim expressio minime obscura quando creata sunt explicetur allera expressione 2n die, quo fecit etc.? A qua si novam ordiaris sententiam, analogiam habes cum 5,1 : « Hic est liber generationis Adam. In die, qua creavit Deus hominem, ad similitudinem Dei fecit illum ». Qui locus etiam egregie confirmat, expressionem in die, quo non sumi hic de determinato aliquo die, sed generaliori acceptione quando. Dices, si altera v. & pars iungatur v. 5, initio huius versus abundare *. Sed non ab eiusmodi constructione abhorrent Hebraei, poteris v. 5 sq. concipere ut parenthesin, ita ut verbis In die, quo etc. respondeat apodosis v. 7 Formavit etc. Vulg. LXX etiam iungunt v. cum v. 5, sed ob perperam intellectam vocem a9 aliter construunt.
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v. 5 « Et omne virgultum agri antequam oriretur in terra, omnemque herbam regionis priusquam germinaret ». Vocem mo cum Syr. verte nondum, loco antequam, in quod conspiravere Vulg. LXX Chald. ; et cf. Ex. 9,30; 10,7; 12,35; 1 Reg. 3,3. — rmv non est tantum gXog*v viride , sed virgultum , i. e. arbustum aut etiam arbor (Chald. Syr. , et cf. Gen. 21,15; Iob 30,54). Habemus igitur rursum easdem plantarum classes avy et vy, quae 1,11sq. recensebantur. Utrumquenomen additam habet vocem iv^, quae designat regzouem apertam , prout opponitur urbi aut castris (cf. Gen. 94,63; 29,2 etc.), ubi degunt etiam ferae (2,90), non vero necessario regionem cu/tam (Malv., Keil), ut opponitur silvae etc. Quare recte altero loco Vulg. vertebat Zn terra : re quippe idem h. l. est 'vrv atque v*N. Parallelismo docemur idem esse n'* quod mox, ergo : nondum erat visibile super terram, nondum apparuerat, ereverai; recte Vulg. oriretur... germinaret. Hine. v. 5 utique nos revocat ad tempus vespera tertiae hexaemeri diei anterius, qua iam protulerat (1,12) terra omne plantarum genus. Putavit Motaís (Molise, la science et l'exégése, p. 126 sqq.) ao 3 induere sensum « omne nondum », non vero « nullum adhuc », ut textu edoceamur, nondum omnes germinasse plantas, sed quasdam tantum. Est ea de numero earum argutiarum exegeticarum, in quas nemo unquam incidisset, nisi componendae fuissent difficultates ex hexaemero subortae. Igitur demonstrat Ges., D5 adnexam habens particulam negativam et sequente articulo carens significare « nullus », non vero « non omnis ». Exempla quidem affert ea sola, quae particulam negativam habeant wb vel VN: verum ul pro particula negativa Q'YO alius adstruatur usus grammaticus, non mera sufficit coniectura, sed requiruntur exempla, quae non proferuntur in medium. « Non enim pluerat Dominus Deus super terram , et homo non erat qui operaretur terram ». Bene iam explicabat Ephr. demonstrari h. 1. rationem, ob quam tum nondum apparuissent plantae, quae sc. nonnisi ex humefacto oriantur solo. Humor autem agris inducitur sive pluvia sive hominis opera, qui canalibus ductis sitientia arva irrigat. Sapienter igitur monet Kn., terram tum reapse fuisse « aridam » 1,9. At quomodo inquies, potuit esse arida, quae nonnisi paucis ante horis ex aquis emerserat? Memento, haec omnia Adamo ostensa esse in visione : tam perfecte igitur ea visione terrae ab aquis separationem effectam conspexit Adam. ut media circiter tertia die viderit terram omnino aridam producendisque germinibus, nisi pluvia aut ros concederetur, imparem. Disce hinc, quam complete in ea visione singula suis diebus opera perfecta sit intuitus Adam. Num ergo idem nobis innuere vult, semina plantarum ab initio terrae fuisse divinitus inserta, tertia autem tandem die in lucem prodiisse? Nihil eiusmodi innuit, sed res, quales in visione conspexerat, describit. In qua audivit primum divina verba « Germinet terra etc. », postea 2,6 nebula ascendente conspexit irrigatam terram atque ex ea ita irrigata ascendentes plantas. Quia igitur ortui plantarum adhibitam conspexit irrigationem, quae etiamnum ad eundem requiritur, dixit ante ortas non esse plantas, quod ea irrigatio sive natura sive humana industria effecta defuerit. Non dixit, praeter irrigationem nihil tum defuisse : deerat certe divinum mandatum « Germinet terra etc. ».
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v. 6 « Sed fons » — verius vertit CAald. nebula , e& cf. Iob. 36,27 — « ascendebat e terra, irrigans universam superficiem terrae ». Procedit oratio : postquam didicimus, deficiente irrigatione non fuisse plantas, iam exhibetur terra ope illius nebulae irrigata plantisque producendis idonea effecta. Vertes igitur distinctius : Porro ascendit nebula etc. Ex contextu cum v. 5 necessario v. 6 supplendum est, irrigata tandem superficie terrae natas esse plantas. Verum auctor id h. 1. non exprimit, quod non sibi sit in animo eventus ex ordine recensere, quod fecerat Cosmogonia, sed hominis creationem enucleatius referre. Ex quo silentio apte inferes, quod per se quidem satis evidens est, Gen. 2? tandem uti Gen. 1 haustum esse ex traditione ab ipso Adamo derivata; narrator non voluit altera narratione totam cosmogoniam exprimere, sed quaedam Gen. 1 sapienter omissa certa ex ratione h. l. supplere. Igitur irrigatam in visione Deus exhibuit terram proxime ideo, ut ex madefacta humo plantae nascerentur ; praeterea ideo, ut non ex arido pulvere, sed ex molli humo formarentur die quinta avium (2,19), die sexta animalium terrestrium (ib.) ipsiusque hominis (2,7) corpora. Auctor autem nostrae pericopae de plantis productis v. 6 silet statimque transit ad hominis formationem ; dein v. 3 sq. de prima hominis sede paradiso dicturus, aliqua de arboribus supplet alterum tertiae diei opus spectantia; rursum v. 19 animalia coram Adamo producturus brevi formula eorum ante effectam formationem recolit. Est is narrandi modus Hebraeis usitatissimus, perperamque recentiores aliqui sibi visi sunt Gen. 2 deprehendere nescio quas cum Gen. 1 contradictiones.
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v. 1 « Formavit igitur Dominus Deus hominem de limo terrae » , "BN nown vo, pulverem de terra, quem possumus interpretari accusativum materiae cum Vulg. et etiam cum LXX, si tamen genuina sit vox Aafov, quam plures habent codices. Vel possumus cum Ag. Symm. Theod. interpretari appositionem, qua graphice homo pulvis vocetur, quem 3,19 appellet Deus « pulvis es ». Assonantiam vocum DN etl 27N etiam expressere Symm. Theod. : '"A3ày x00» &x5 v5g a2apA (cf. Sap. 7,1). Cuius sufficiens omnino ratio cernitur in humani corporis natura materiali etre Gen. 2,7 narrata, quin necesse sit in radicis mu significationem primitivam inquirere, de qua plura minimeque consona doctorum placita vide apud Dilim. Dicitur ergo homo pulvis de terra, quo corporis enuntiatur materialztas atque cum brutis, quae v. 19 etiam de terra formata dicuntur, affinitas. Dicitur pulvis , quo eius distinctius effertur naturalis mortalztas : fuisset autem homo natura mortalis, etiamsi Dei beneficio a morte mansisset exemptus; fuisset pulvis, etiamsi non fuisset ei in pulverem revertendum. Apte profecto monet Chrys., dum Gen. 1 hominem exhibeat ad imaginem Dei factum et principatu reliquarum creaturarum honoratum, hunc textum multiplex suppetere humilitatis argumentum, ne superbiat homo, ne daemonis credat suggestioni divinam nescio quam excellentiam promittentis. Eadem vox pulvis videtur insuper respicere futurum hominislapsum et poenam, qua in pulverem reverti iubendus sit pulvis, licebitque cum Severzano affirmare, suggeri hoc textu aliquam futurae resurrectionis spem aut eius certe innui possibilitatem : qui sc. limum ad vitam efformavit primum, potest eundem in pulverem resolutum revocare ad vitam. « Et inspiravit in faciem ecus spiraculum vitae, et factus est homo in animam viventem »; ea inspiratione factus est homo anzmal, vivens; : hunc quippe sensum expressioni nm v2: indubie vindicat Gen. 1,90. 21.21. 5x2 potius verte cum Ag. Symm. Theod. nares, quippe in naribus deprehenditur halitus, non in facie, cf. Iob 27,3 : « donec superest halitus in me, et spiritus Dei in naribus meis ». Spiraculum vitae non est spiraculum vivens (Ges.), cum spiraculum non vivat; non spiraculum vitam efficiens (Ke/); sed « spiritus vitalis » (Vat.), Spiraculum ad vitam pertinens quodque vitae sit proprium. Eo haec de hominis creatione narratio longius procedit ea, quae Cosmogonia tradebatur, quod distincte referat et corporis et animae creationem, quod animae naturam spiritualem non e limo formatae exprimat, quod divinam in anima imaginem ad oculum veluti depingat, ut anima sit instar halitus ex ore Dei in hominem transmissi; postea etiam, quod distinctam narret et viri et feminae productionem (Rwup.). dem prae illis eminentia demonstratur. — Revelata haec Adamo fuere in ipsa visione, qua cosmogoniam contuebatur; sed Gen. 4 non sunt narrata, quod minus septimae diei sanctificationem spectarent, h. 1l. suppleta, quod primum hominis statum illustrent. Igitur in visione adest Deus Adamo visibili forma atque humana specie; loquitur sermone humano ; corpua format primum, inde animam producit, licet re eodem fortasse momento el corpus creaverit et animam; corpus plasmat ex eodem limo, ex quo etiam plantae progerminant, animalia v. 19 formantur, licet re fortasse varias substantias chemicas adhibuerit; animae originem repraesentat specie halitus ex ore suo in hominis nares immissi. Est haec imago sensibilis facti a sensibus remoti. Igitur hac imagine clare repraesentatur animae prae corpore excellentia, quod veluti Dei manibus hoc fingatur, illa ex Dei ore procedat; eius item spiritualis natura, non e terra i. e. materia petita; imaginis etiam divinae ratio, cum anima sit vita de vita Dei, eius halitu transmissa. Neque defuere Patres (Bas., Cyrill. ec. , quorum textus discutit Petavius de Trin. VIII. 5), qui praeter naturalem Dei similitudinem supernaturalem quoque per gratiam et Spiritum S. exprimi censerent, appellantes etiam Io. 20,22, ubi S. Spiritum daturus apostolis simili ratione in eorum facies insufflavit Christus (Sever?an.). Quibus quominus accedamus, prohibet contextus v. 7, quo eius insufflationis effectus scribitur hic, factum esse hominem in animam viventem, qua voce nunquam designatur vita gratiae. Cf. 1 Cor. 15,85 et R. Cornely in eum locum. Longius certe progressus PAz/astrius hae-: resi 98 (M. 12.1211 sqq.) ea insufflatione affirmat solam exprimi gratiam et, qui id negent, haereseos reos facit. — Ceterum, dum comparatio Dei insufflantis excellentiam animae exprimit, simul denotat, quanto eadem.ipso Deo sit inferior : flatus quippe non eiusdem cum flante est naturae, sed longe inferioris (Aug. De Civ. Dei XIII, 24.5; M. 41.398). Est hic locus aliqua subiiciendi de placitis Darwinistarum, qui plantas et animalia non secundum suas species a Deo creata esse defendunt, sed evolutione e formis quibusdam simplicissimis prodiisse quas nunc vocamus diversas species. Iam haec hypothesis, quatenus plantis circumscribitur et animalibus, Geneseos narrationem non àtlingit. Deus Adamo visione revelat originem rerum eo fine, ut Dei supremum dominium septimaeque diei sanctificationem stabiliat, non ut de chronologia, geologia physiologia edoceat. Hinc mundi exordia, quae longissimis fortasse distributa fuere periodis, intra. sex dierum angustias comprimit. Ex qua materia eífectae sint plantae, penitus reticet; 1, 11 sq. eas ante oculos.exhibet ita de terra progerminantes, uti ex ea progerminare consuevere etiamnum. Species planta- rum exhibentur ab ipso ortu distinctae, sed eaedem exhibentur simul omnesetintra dimidium diem esse exortae : uti boc, ita eliam illud ad formam spectat visionis. Finge modo reapse ex Darwinistarum placitis varias plantarum species evolutione prodiisse ex una, num potuit baec infinita paene evolutio duodecim horarum limitibus distincte atque decenter repraesentari? quid iuvabat protoparentis mentem farciri imaginibus plantarum, quae exstitissent pridem? Similia dic de animalibus. Repraesentabantur ea in visione 2, 19 de terra formata, i. e. de eadem humo, quae 2, 6 nebula fuerat irrigata atque ferendis frugibus idonea effecta. Atqui interpretum nullus se ea repraesentandi ratione cogi arbitratur, ut asserat eiusmodi humum formandis primorum animalium corporibus esse adhibitam, sed solum aliquam materiam. Similiter potuit Deus animalia, quae nunc sunt, e terra secundum suas species formata exhibere, omissis, quae inter has et inter prima viventia intercessissent, evolutionibus. Dicamus igitur, Geneseos textu Darwinistarum, quae de plantis et animalibus sunt placita, non excludi. At gravior difficullas de hominibus habetur. Ubi ab ipso limine proscribenda est opinio, animam hominis potuisse evolutione quadam ex bruti anima oriri : quae origo tam revelationi adversatur quam rationi. Qua exclusa putabat Saint-George Mivart (Genesis of Species, London; Lessons from Nature, London 1876: Dublin Review, Ian. 1872), potuisse saltem Adami corpus evolutione de corpore animalis, v. g. simiae, descendere, succedente postea in locum animae belluinae anima spirituali a Deo creata et infusa. Contra quam opinionem, quo tempore nata est, scripsere plures : nunc eadem iam paucis absolvi potest, cum neque Darwinistis satisfaciat neque eorum adversariis. Siquidem illi totius hominis a brutis originem repetunt; ut autem eodem in corpore anima rationalis subintret in locum eius, quae ante fuisset, animae belluinae, id violenter, imo ridicule fingitur. Quod si quis defendat, vix poterit quin admittat, aut animam, quae primum fuerit belluina, eandem postea evasisse rationalem, aut animae illi belluinae superadditam esse alteram rationalem duplicemque iam homini inesse animam. Crassus error uterque. Quod tandem Gen. 2, 1 attinet, concedimus cum 7/. Ánabenbauer (Stimmen aus Maria-Laach XIII. 125, Freiburg i. B. 1877), si res unice ex eo versu dirimenda esset, eo non excludi sententiam Mivart : neque enim corpus hominis neque corpora brutorum quomodo de terra formata fuerint (v. 7 et 19), mediatene an immediate, in Genesi docemur, sed solum de facto ea sumpta esse de terra, i. e. materia. Verum nequaquam illam sententiam compones cum illis, quae infra de creatione mulieris narrantur. B. Paradisi amoenitas et situs. Gen. 2,8-15. Narratio , quod monebamus, duplici coalescit descriptione : amoeprofecta derivata ; et situs paradisi v. 10"-14, quae post diluvium concinnafta esse indubie dignoscitur. Amoenitas describitur primum ipso horti nomine, dein arboribus, quarum duae etiam specialius etleruntur, tandem fluvio. Fluvium et arbores simul suggerunt amoenam aeris temperiem. Illarum duarum tamen h. l. arborum indoles non
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v. 8 « Plantaverat autem Dominus Deus paradisum voluptatis a principio, » — verte hortum in Eden, ab oriente — « in quo posuit hominem , quem formaverat ». Ergo qui hunc versum, qualis nunc est, concinnavit, versabatur ad occidentem paradisi, ergo, quod crediderim, eliam ad occidentem fluviorum Euphratis et Tigris. pressionem Q'jp'3 Gen. 3,24 omnes de loco interpretantur; itemque 4,16 expressionem affinem no", solo excepto Chald., qui eam paraphrasi evidenter falsa ad tempus detorquere nititur : « terra, quae facta est propter eum (Cain) a principio in horto Eden ». Facile etiam intelligitur s. auctor, qui mox paradisum tam accurate describat, hoc primum 1oco regionem mundi, ubi sit paradisus, enuntiare. Vide apud Field et apud Lagarde (Genesis graece, Introd. p. 23 sq.) testimonium Nicephori, vocem Q9" primitus in Hebr. Syr. defuisse : illud tamen solum non facit sufficientem auctoritatem, qua vox expungatur. — Dicitur autem hortus fuisse situs ad orientem sacri narratoris. Sensus non est, quem vult Per., fuisse hortum situm in orientali parte regionis Eden. Id íalso adstrui ostendit 3,24 cum 4,16 comparatum. Proto-. parentes paradiso exclusi substitere in regione Eden : atqui ne redirent in hortum, collocaverat Deus Cherubim « ad orientem » paradisi : ergo certe paradisus non erat extrema regio Eden orientem versus. | v. 8 « in quo posuit hominem, quem formaverat »; absoluta sc. paradisi descriptione v. 9-1^, ad caput, ubi haeserat, revertitur narratio. Clarius etiam exprimitur homo, extra paradisum formatus, in paradisum esse translatus : quo perspicias donum indebitum fuisse paradisum, quod extra paradisum creato homini potuerit extra paradisum sedes attribui. Verbum item vanam, demisit eum (cf. Zach. 5,11; Dan. 15,35), potius indicare videtur, ecsíasi quadam Adamum et sine membrorum motu translatum esse in paradisum, quam pedibus eodem processisse. v. 16 « Praecepitque ez » — reliqui Dominus Deus — « dicens : Ex omni ligno paradisi comede ». Cf. quae v. 9 dicebamus. v. 17 « De gno autem scientiae boni et mali ne comedas : in quocunque enim die comederis ex eo, morte morieris ». Sermo est utique de morte corporis, non solius animae. Ex v. 4 habemus, eva non semper significare eo die quo, sed quandoque generalius quando. Manet nihilominus difficultas, moriturum affirmari hominem, quo tempore esset peccaturus, cum revera nonnisi diu post peccatum mortuus sit. Quare iam Symm. , in hac re ab Hier. laudatus, vertit 0v6z2; £cr. Sed textus ita verti nequit, et praeterea mortalis erat homo, sive peccaret sive peccato abstineret. Ps. Ion., Targ. Hier. « reus eris mortis » : sed neque ita verti potest textus. Unde alii nvon nvo vertunt « certissime morieris » et videntur supponere, quo tempore Adam peccaturus sit, non tam ipsam mortem quam certitudinem potius secuturae mortis praenuntiari. Expressio nn nv omnino parallela est praecedenti 55un 525, quam non vertes « certissime comede », sed verius « utique comede » ; quare etiam v. 17 placet infinitivum intensivum voce potius « utique » quam « certissime » vertere. Ceterum quocunque modo vertas, manet idem mortis atque peccati scribi tempus. Unde 77r. ait « Adamum eodem, quo peccavit momento, coepisse mori corpore, nempe longa illa phthiseos seu internae corruptionis morte, qua, pugnantibus inter se perpetuo elementis et humoribus et se mutuo corrumpentibus, vix nati morimur et ad interitum ducimur ». Quae tamen longius petuntur. Planissima solutio est, ut sensui obvio verborum insistentes dicamus, Deum reapse Adamo comminatum esse mortem eo ipso tempore, quo peccaret, secuturam. Verum, uti à veracitate et fidelitate non recedit, qui maius promissis concedit praemium, ita neque, qui leviorem quam minatus erat inflig1it poenam. Mortem illico secuturam minatus erat Deus : mox sententiam benignus exsequi differt. singularem scribi, ubi et de Eva et de Adamo sermo sit, ostendit 1, 97. Poleris ergo cum LXX supponere, quo tempore Deus praeceptum daret non comedendi fructus, iam exstitisse Evam; non tamen supponere adigeris. Quodsi illud supponas, verbum v. 48 vertendum erit plus quam perfecto : dixerat autem. Ita in tota narratione habes, quod Galli vocant « enchevétrements » : 4, 1-2, 3 habes originis rerum narrationem; 2, 4-7 suppletur accuratior descriptio, quomodo Adam fuerit creatus; at mentio facienda paradisi, in quem induxerit hominem Deus, auctori ansam praebet ad superiora redeundi et 2, 8-15 describendi paradisi, qui ante hominem fuerat creatus; rursum v. 16 sq. recensito praecepto, quod mulieri et viro fuerat impositum, supplet auctor mulieris productionem, quae (ex mente LXX) ante editum praeceptum obtinuerat. . ] Clarius aliis pericopis haec se prodit ut complementum Cosmogoniae : verba quippe « non est bonum » utique respiciunt iterata Cosmogoniae effata « vidit Deus, quod esset bonum ». Et ut ibi « bonum » denotat divinorum operum perfectionem , ita h. l. « non est bonum » edicit hominis effectionem nondum fuisse absolutam. Deerat sc. « adiutorium simile eius », quod Deus efficere decernit. Porro divini exsequendi consilii adhibetur praeambulum aliquod, ut adducantur animalia, quibus quidem ab Adam dominii ergo nomina imponuntur, quod quaeritur tamen adiutorium inter illa non reperitur. Postea formata ex Adae costa mulier visione exhibetur, adiutorium agnoscitur, nomine etiam ipsa pro potestate appellatur, describitur matrimonii sanctitas, pro clausula innocentia adumbratur.
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v. 9 « Produzitque Dominus Deus de humo omne » — quae vox, uti 4,22; 40,17; Lev. 19,23, sensum induit « omnis generis » — « Zgnum pulchrum visu et ad vescendum suave; lignum etiam vitae in medio paradisi, lignumque scientiae bon? et mali ». Ex 3,3 patet, utramque arborem fuisse 1n medio paradiso : « positum erat lignum vitae in medio ut praeminm, lignum scientiae ut palaestra, ut gymnasium » (Severian.). Perperam autem ex vocibus 135 n3 mediae sen- - tentiae insertis E. Boehmer (Das erste Buch der Thora, Halle 18692 p. 125 sq.) et K. Budde p. ^6 sqq. intulere textum esse corruptum et primitus solam arborem scientiae novisse, non vero arborem vitae; ad quos ef. Dillm. et quae dicemus ad 3,3. 92. Sed perperam idem Dillm. post Kn. ex eo, quod praeter arbores non recenseatur h. l. avy,infert hominem primitus solis fructibus arboreis vesci debuisse . fuisseque tandem 3,18, ut 3zv uteretur cibo, « condemnatum » : ex 1,29 indubie colligitur, tam 35» quam yy fuisse homini ante lapsum assignata in cibum. Contextus omnino demonstrat, agi de veris arboribus neque licere narrationem ad allegorias detorquere (Aug., De Gen. ad litt. VIII. 4.6; M. 35.375. 3117). Ligni vitae virtutem clare enuntiat 3,292 : « ne forte... vivat in aeternum ». Praestabat ergo eius fructus homini, ut posset non mori, ut viribus corporis repetita fructus comestione continuo redintegratis perseveraret mortis expers, quousque a Deo ad feliciorem beatae immortalitatis statum transferretur. Hanc autem virtutem ei fructui auctores censent fuisse non supernaturalem sed naturalem, quod ille effectus naturalem alicuius plantae virtutem haud videatur excedere, et ex.3,92 etiam obtinuisset in homine peccato gravi donis supernaturalibus privato. Cf. Per. Difficilior de arbore scientiae boni et mal? quaestio. aliquid mali ». Similiter Iac. Edess., « non inde », inquit, « nomen accepit, quod natura insitàm bonitatem aut malitiam haberet ». Item concedunt omnes, nullam ci arbori infuisse virtutem ad scientiam hominibus impertiendam, sed.nomen nactam esse ab eventu. At quomodo hoc ei nomen conveniat, dissentiunt auctores. Chald., Ios., Ps. Ion. et Targ. Hier. affirmant, qui de fructu arboris comederint, iam discreturos fuisse inter bonum et malum ; cumque Deut. 1,39; Is. 7,15 scribantur parvuli nescire discrimen inter bonum et malum, hinc nata videtur quorumdam opinio fingentium, Adamum et Evam ante peccatum fuisse instar infantum eius discriminis ignaros, atque ob eandem etiam rationem non erubuisse nuditatem. Quibus merito respondet Theodoret. : « Quomodo fieri potuit, ut, qui ratione insigniti et ad divinam imaginem essent creati, discretionem boni et mali non haberent? Quomodo vero iis dedisset legem abyssus ille iustitiae, qui eam non inditam haberent scientiam neque scirent, bonum esse servare praeceptum, perniciosum vero transgredi? Habebant igitur sine dubio eam scientiam, sed experimentum postea ceperunt ». Cf. Proc. et dicenda ad v. 25. — Rup., Tost., Per. censuere, nomen arbori esse inditum proleptice atque ironice : quia sc. daemon praesciobatur tentaturus esse hominem scientiae cuiusdam ambitione, ideo arbori a scientia inditum nomen. At sensus narratio- : nis obvius certe is est, non a praevisa tentatione petitum esse arboris nomen, sed inditum divinitus nomen tentatori suggessisse suae tentationis rationem. — Hugo putat inde nomen accepisse arborem, « quia per ipsam scitum est, utrum esset homo bonus an malus, i. e. obediens an inobediens ». Greg. Nyss. scientiam boni et mali interpretatur « appetitam mali latentis sub specie boni ». Sed haec vim inferunt textui. — Plurimis placuit sententia Theodoreti et Aug. inde arboris nomen repetentium, quod eius ope experimento disceret homo boni malique discrimen. Quo sensu Scribebat Severian. : « Scientia ex calamitatum experientia procedit. Eam scientiam edoctus est homo, quot sc malis per transgressionem implicuisset ». Et clarius Proc. voluisse Deum ait, « ut esu vetiti fructus disceret homo, obedientiam esse bonam, inobedientiam malam ». Differentiam sc. boni et mali duplici ratione homo experimento discere potest, vel praemio quod facienti bonum, vel poena quae facienti malum tribuitur. — Tandem Tir., Est., Calm. scientiam boni malique hebraismum esse declarant pro scientia omnium rerum. Reapse ex 2 Reg. 14,17 et 20 comparatis perspicies, idem esse nosse bonum et malum et nosse omnia; loqui neque bonum neque malum 2 Reg. 13,22 est loqui nihil. Infantum ignorantia Deut. 1,39; Is. 7,15 sq. describitur, qua nesciant bonum et malum; idemque est sensus Ion. 4,11, eos ignorare dexteram et sinistram. Reapse haec de dextera et sinistra locutio omnino affinis est ci, quae de bono et malo est : sic 2 Reg. 2,21 « Vade ad dexteram sive ad sinistram » idem sonat atque « Vade alio ». Et illo universali sensu omnino intelligenda est expressio « scire bonum et malum » Gen. 3,5 : « Eritis sicut Deus scientes bonum et malum ». Sane Dei scientia id proprium habet, non ut experimento sentiat mali sequelas, sed ut omnia quaecunque sciri possunt complectatur. Retulimus diversorum sententias : restat ut, qua tandem ratione textus nobis videatur esse exponendus, aperiamus. Ubi advertas primum, nomen arbori inditum esse ab ipso Deo (cf. v. 17), ergo sane sapienter inditum. Oportebat igitur illud aliquid habere veritatis, sive homo tentationi resisteret sive eidem succumberet. At verum erat nomen, si de experientia boni malive intelligatur. Experimento sciturus erat homo, quam bona sit obedientia, si tentatori resisteret ; quam mala sit transgressio, si eidem obsequeretur. Praeterea autem hanc arborem selegerat Deus, qua homjnis fidem tentaret. Pelliciebat fructus forma, color et odor : erat sane et in nomine aliquid, quod ambitioni suggereret bonum aliquod summopere ac vel neglecto Deo appetendum. ///ecebrae autem in eo erant, quod arboris nomen significationem admitteret omniscientiae cuiusdam, qua homo ipsius Dei evaderet aequalis; quodque ita arbor videretur « desiderabilis ad intelligendum » (cf. dicenda ad 3,6). Nomen erat de se anceps, aenigmalicum, curiositatem titillans atque ambitionem.
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v. 10 « Et fluvius egrediebatur de [loco] voluptatis » — est nomen proprium : de Eden — « ad irrigandum paradisum ». Advertit Schrader, nullum huius fluvii adscribi nomen. At, uti Hebraei praestantissimum quod norant flumen Euphraten vocabant absolute « flumen » (Gen. 15,18; 31,291; Ex. 23,31), imo etiam sine articulo ^71 (Is. 7,20; ler. 2,18; Ps. 71,8; Mich. 7,12), ita sine dubio paradisi fluvius apud priscos absolute audiebat n2, « fluvius » xa:' £5oy». Egred: fluvius dici potest vel eo sensu, ut relicta is regione Eden in paradisum transflueret : at id non obtinebat, cum ipse paradisus fuerit pars regionis Eden , neque hac egrederetur fluvius paradisum intrans; vel eo sensu, ut dicatur fluvius ex regione Eden ortum ducens atque affluens transire in paradisum. Hoc alterum praeferendum. Neque tamen exinde sequitur, in ipsa regione Eden, et non fortasse ultra eam, reperiri fluvii fontem. Non geographum agit noster auctor, non ad singulorum fluviorum censendus est penetrasse originem, sed res, uti in paradiso oculis cernebantur, describit : fluvius e regione Eden paradisum intrabat; utrum is in ea ipsa regione oriatur, vel in eandem aliunde influat, non determinat (Huet). Illud autem textus evidenter habet, primum flumen regionem Eden irrigare, inde in paradisum descendere, tandem in paradiso vel prope illud in illa quatuor flumina resolvi. . Unius fluvii mentio occasionem praebebat per quatuor, A Y ille divergebat, fluenta paradisi situs describendi. Quae situs degriptio, uti monebamus, serius traditioni de paradiso inserta est, qfo sc. tempore stirps electa à primis sedibus recessit. mythorum omnium comparatione primitivae historiae facta eruere. Iam ea docemur populos novas petentes sedes traditionem de prima hominum sede secum tulisse, et homina propria veneranda antiquitate consecrata fluminibus, montibus, arvis novae patriae affixisse : datur migratio nominum sacrorum. V. g. sit nomen Phasis Armeniae idem quod Phison : at nonne item Djihun et Sihun, quae nomina sunt Oxus et Iaxartis Bactriae, eadem sunt cum Phison et Gchon? Quodsi ergo legas Euphratem et Tigrin prope paradisum fuisse, ne illico supponas notissima Mesopotamiae flumina intelligi ; sed sedulo perpende, ipsane haec flumina nomina acceperint ab alio quodam Euphrate et Tigre mutuata. Iam si varios situs compares, quos traditiones populorum paradiso attribuunt, invenies illa omnia disposita esse circa unum centrum commune, regionem sc. illam altiorem, quae Caschmiram complectitur eumque Turkestaniae tráctum, quae Sinensis imperii pars est. Haec generis humani prima sedes; varia inde flumina non ita magnis interiectis spatiis nascuntur; ex his quae placuerit selige, ut Geneseos descriptioni satisfacias. Contra hoc systema adverte primum, adversarios id ad summum efficere, potuisse primam sedem in Turkestania esse, non vero ibidem necessario fuisse. Fuerit Turkestania ultima sedes, quam communem incoluerint Indogermani, quorum traditiones considerandae veniunt : num ideo fuit etiam prima? Nonne potuerunt illi cum sua de situ paradisi traditione primum ex Asia anteriore in superiorem demigrare atque . hine postmodum in varias circumiacentes regiones distribui? Praeterea falso nostra de paradiso narratio mythis accensetur. Qui Genesin concinnavit auctor eam sane habuit documentum historicum, inseruit libro prorsus historico, intexuit narrationi prorsus historicae formationis primi viri primaeque mulieris. At etiam ille auctor antiquior, a quo fortasse Genescos aucto? hanc descriptionem mutuatus est, mytho nequaquam indulgebat. Euphratem tamquam flumen notissimum nominat tantum; Tigrim describit accolentibus appellatis Assyriis; num etiam Proto-Assyrios quosdam dices in Turkestania exstitisse? Quid ipsi sentiamus, textum exponentes pronuntiabimus. « Qui 2nde dividitur in quatuor capita ». avawt, àpzág bene interpretatus est Chald. 1v: »v*; distinctius etiam Versio Samar. Q5wo2, fluenta, germ. « Rinnsale » ; male Severian. «vyi;. Non negamus eam vocem posse fontem fluminis designare : cf. inscriptionem Salmanassar If, regis Ássyriorum, narrantis se simulacra sui constituisse ad ipsos fontes Euphratis et Tigris. Sed neque necessario neque h. 1. designat. Facile quidem invenies flumina plura, diversis fontibus nata in unum aliquem amnem confluere; at quomodo ex uno amne quatuor fluminum fontes derivabis? Monstrum id est geographicum. Hinc veteres aliqui devenerunt in fabulam, unum illum amnem paradisi primum infra terram esse absorptum, ibi esse divisum ac tandem dissitis locis quatuor fontibus prorupisse : at haec figmenta. Qui recentius putavere agi de quatuor fluminum fontibus ex eodem loco prodeuntibus, recurrunt ad diluvium, quod flumina illa pridem unita separaverit : sed hoc effugio opus non est, cum vox facilius vertatur « fluenta ». Igitur auctores alii, relictis Euphratis et Tigris in Armenia fontibus, quatuor flumina reperiunt prope urbem Babylonem. Novissimus Del. Par. censuit canalem Pallakopas, qui ad occidentem Euphratis eique parallclus fluit et ab eodem prope Babylonem dividitur, esse Phisonem; allerum canalem Shat-en-Nil esse Gehonem, qui item Babylone ab Euphrate separatur atque ad orientem eius defluit, quoad haud procul ab Ur illi rursum coniungitur. Huic alteri canali nomen videtur fuisse Gughana i. e. Gchon; praeterea vox pisana sonat receptaculum aquarum, quod nomen quam apte Pallacopae tribuatur, nemo est quin videat. In hao sententia [facile perspicitur, quomodo prope Babylonem unus [fluvius Euphrates in tria dividatur fluenta : Euphraten, Pallakopam et Shat-en-Nil. At Tigris ibidem ab Euphrate dividi absurde affirmatur, licet minores aliqui canales ea flumina coniungant. Evidens est, Tigrim ibi non ea, qua Paliakopas et Shat-en-Nil, ratione ex Euphrate ortum ducere, sed proprio omnino alveo ex septentrione affluere. Quare alii ad ipsa fluminum ostia descendunt et unum paradisi flumen in fluento Shat-el-Arab sibi reperisse videntur, quod ex unione Euphratis et Tigris ortum, gratuito supponunt rursum in plures divisum alveos mare intrare. Quae systemata falso supponunt Shat-el-Arab iam antiquitus exstitisse (cf. Del. Par. p. 39 sqq.. 175 sqq.), cum illud nonnisi recentius ortum sit, mari continuo recedente atque novos litori tractus concedente. Audi Plin. VI. 130: « Inter duorum amnium ostia viginti quinque millia passuum fuere, ut alii tradunt septem millia, utroque navigabili; sed longo tempore Euphraten praeclusere Orcheni et accolae agros rigantes, nec nisi per Tigrim defertur in mare ». Idem confirmant documenta cuneiformia. Haec systemata omnia eo peccant, quod textum de uno fluvio in quatuor diviso non sufficienter explicent, sed sint in nominibus quibusdam propriis reperiendis , quae vocibus Phison, Gehon, Cusch, Hevilath sint similia. At eiusmodi nomina, qui voluerit, ubique inveniet, uti tot interpretum diversa senlientium scripta docent. Nos a textu penitius exponendo ordiemur. Igitur verbum 1*5 nativam d?vzdend? significationem pluribus textibus ita evolvit, ut significet dividendo non separare sed ampliare, ergo extendere. Cf. Ez. 1,11 « alae extentae »; 2 Esdr. 4,19 (13) « divisi sumus », i. e. sparsi sumus « in muro, alter procul ab altero ». Gen. 10,5. 32 « ab his divisae sunt gentes » sane idem sonat atque 9,19 ab his d?sseminatum est ofmne genus hominum; cf. 25,93. Est. 3,8 : « est populus per omnes gentes dispersus et disseminatus ». Applica haec ad Gen. 2,10 et habebis fluvium, non qui dividitur, sed qui extenditur, spargitur, disseminatur. Dum ad mare festinat, recedunt ripae, aquae salsae dulcibus miscentur, nescis mare dixeris an amnem. Jam hoc flumen ita ampliatum « fit in quatuor capita ». Antiquitus Mare Persicum additum habebat sinum septentrionem versus extendentem usque ultra eum locum, ubi nunc Euphrates et Tigris in unum confluunt, qui sinus (De/. p. 180) non « mare » audiebat sed « flumen » 111, et quidem ndr marrátu i. e. « flumen salsum ». In hunc sinum intrabant flumina potiora quatuor, quae ab oriente ad occidentem recensemus : Eulaeus, Choaspes, Tigris, Euphrates. Perpende porro, scriptorem nostrum non geographum agere, sed simplici sermone et ad oculum res describere, et intelliges fluvium paradisi aptissime intelligi Euphraten, qui e regione Eden, i. e. Mesopotamia aut aliqua eius parte, ingrediatur paradisum, quem prope Babylonem collocare haud vetaris, atque inde egressus et aliquo interiecto regionis tractu, quod voce av? minime excluditur, in aestuarium excrescat, in quod praeter ipsum Euphraten tres nobiles mergantur amnes. Cf. dicenda ad 13,10.
2:11
v. 11 « Nomen uni Phison; ipse est, qui circuit omnem terram Hevilath, ubi est aurum ». De nomine Phison nihil est quod dicamus, cum videamus viros similia nomina in tot diversis regionibus reperisse ; neque de etymologia nominis quidquam prudenter asseri potest. Hevila nomen est Gen. 10,7 (cf. 1 Par. 1,9) Chuschitae cuiusdam, 10,29 Semitae lectanidae; utrorumque posteri creduntur Arabiam incoluisse. De expressione « ab Hevila usque Sur » (Gen. 25,18) cf. quae diximus ad 1 Reg. 15,7. Uter Hevila h. l. intelligatur, non constat; imo neque repugnat neutrum intelligi. Nomen h. l. articulum praefixum habet, quo carent Chus et Assur; ignorat tamen eum articulum Sam. — Advertit Kn., ex Num. 21,4; Iud. 11,18 effici, 2210 non riecessario significare circumeundo circulum complere, sed quandoque significare circuire ex parte. Ceterum tam Eulaeus quam Choaspes curvatum ad instar arcus cursum tenent, ut vere dici queant circuire seu ad modum arcus complecti regiones Hevila et Chus, si eae cis flumina .sitae fuisse supponantur. Nota etiam pro Assur, quod v. 1^ exponentes ostendemus, limitem describi orientalem. Non est vertendum eum Del. : nomen uni erat Phison, uti neque v. 14 vertimus : erat Euphrates. Auctor situm paradisi describere vult per flumina et regiones notas, quae igitur tum adhuc iis quae describit appellarentur nominibus.
2:12
v. 12 « E4 aurum terrae illius optamum est ». Ergo scriptor alias norat regiones auriferas, cum verba comparationem sapiant. Novisse omnes, novisse eas praecise, quae postmodum repertae sunt auro prae reliquis abundare ideoque a scriptoribus classicis laudantur, gratuito omnino supponat quis. Imo potuit fieri, ut in aliis quibusdam regionibus adiacentibus inveniretur postrnodum aurum purius et abundantius eo, quod antiquitus Hevila produxisset : id unum textus dicit, tempore illo perantiquo aurum optimum ex Hevila de facto provenisse. Fuisse autem in litore Sinus Persici aurum humo admixtum docemur facto Merodach Baladan, regis Beth Iachin, qui ob litoris imperium Rex Maris audiebat et regi Assyriorum Teglathpalassar II tributum obtulit « aurum, pulverem regionis suae ». « Ibi invenitur ódelltum et lapis onychinus ». TI933 secus tantum Num. 11,7 legitur, ubi manna ei comparatur, sed num colore an luciditate non liquet. Chald. et Targumim vocem retinuerunt ; etiam Syr., scribae errore * oceupante locum literae *. LXX in Genesi vertunt &v0po5, in Numeris z22ctzÀÀos, lapidem pretiosum exprimentes : quod ideo minus placet, quod vox neutro . loco adiunctum habeat 1àN, qua voce addita lapides pretiosi (etlam apud Assyrios) designari consuevere (Calm.). Alia lectio LXX (6$33:0» Vulgatae consentit; accedunt Aq. Symm. Theod. los. et interpretes communiter. Est autem bdellium teste Plin. XII. 35 « arbor nigra magnitudine oleae, folio roboris, fructu caprifici ». Abundat in Bactriane, nascitur item in Arabia, India, Media, Babylonia : Amyris Agallochum apud botanistas audit. Producit gummi odoriferum, pellucidum, flavescens, cerae simile; species aliqua minus pretiosa est subatri coloris. Quaeritur iam, sitne revera idem 11572, quod bdellium. Igitur primum alio nomine bdellium: vocatur foAyóv (Dioscor., Mat. med. 1,80), quod Saumaise (apud Len. II. A. 77) ortum censet ex $9020» i. e. 1512. Aliud rursum nomen est p.áocAxov , e quo corruptione ortum est « maldacon » (Plin. VII. 19), quodque Len. (ib.) revocat ad sanscrit. « madálaka »; quae voces utraeque affines utique sunt vocis no12. Haec porro vox omnino eadem est atque assyr. budil'hat (Len. ib.). Quod cum semper adscriptum habeat signum, quo plantae designantur, hinc efficitur r5723 revera esse bdellium ex arbore exsudatum , non vero margaritam, quam censuere Rabbini quidam et auctores arabes, et ingeniosc defendebat Bochart (cf. Hieroz.lib. V cap. V p. 673 sqq.). — Quem Vulg. vcrtit lapidem onychinum , LXX Alüoc 6 zpáctwvoc, ergo gemmam aliquam viridem, Symm. Theod. 6vo£, Aq. capbóvot, Chald. Syr. et Targumim xoa i. c. beryllum, eum iam Del. Par. p. 61.106.131 demonstravit eundem esse, quem Assyrii vocabant samtu, Qn) atque monti Melucha Babyloniae attribuebant. Eum Del. ex etymo censet fuisse glaucum . vel fuscum, Len. caeruleum : sapientior Schrader nondum quidquam definiri posse pronuntiat. Sufficiat nosse esse gemmam, quaeque in Asia anteriore reperiatur.
2:13
v. 13 « Et nomen fluvit secundi Gehon ». LXX Ier. 2,18 pro "nv, quod indubie Nilum designat, scribunt I';óv : aut mendum legebant, aut mendum scribebant, aut Gehon iam erat alterum quoddam Nili nomen, aut quod probabilius est, iam tum aliqui Gehonem paradisi falso interpretabantur Nilum. Ceterum vel secundum LXX alium fuisse Gehonem a Nilo, ostendit Eccli. 24,37 (27), ubi Vulg. LY X 4*2 erronee verterunt « sicut lucem », à; o5;, cum vertendum erat, « sicut Nilus ». Iam v. 35 et 36 binos recensent fluvios diversos, Phison et Tigrim, Euphraten et Iordanem : ergo etiam v. 37 duos diversos habet fluvios. Nilum et Gehon. « Ipse est, qui circumit omnem terram Aethiopiae ». « Licet postmodum Chuschitae incoluerint Aethiopiam, non est tamen h. l. Chus cum Vulg. LXX vertendum Aethiopia. Chuschitas etiam in Mesopotamia fuisse, constat ex facto Nemrod 10,8. Neque Aethiopiam includi oportere (DZl/m.), sequitur ex adiecta voce omnem : nam « omnis terra Chus » definienda est secundum eos fines, quos habebat, quo tempore haec paradisi descriptio primum concinnabatur.
2:14
v. 15 « Nomen vero fluminis tertii Tigris, ipse vadit contra Assyrios ». Quam vocem Vulg. LXX Syr. vertunt contra, eam melius Chad. Aq. vertunt aó oriente : is enim secus (54,16; 1 Reg. 13,5; Ez. 39,11) est sensus vocis ma1p, quae ipsa tandem haud alia est a voce apo, quam 9,8 et 3,94 vertendam docuimus ab oriente. Quomodo vero dicitur Tigris esse ad orientem Assyriae, cum vix non tota sit ipsa ad orientem fluminis? Respondeas, Assur.esse nomen non provinciae tantum sed urbis, a qua ipsa provincia videtur nomen accepisse. Quae urbs, antequam Ninive floreret, caput fuit et Tigrim habet ab oriente fluentem; et haec urbs. h. 1l. recensetur, quod in finibus Assyriae meridiem versus sita propius, quam ceterae urbes Assyriae, abesset a scriptore nostro eiseuphratensi ideoque illi eiusque lectoribus esset notior. Si cui ceterum adstruere placuerit, Assyros 10,11 de Sennaar egredientes tum temporis ultra Tigrim nondum penetrasse , sed adhuc in ripa occidentali substitisse, atque ita flumen ab oriente non urbis solum sed et finium habuisse, non repugnamus. . bn h. 1. et Dan. 10,4 Tigrin designat. In textibus cuneiformibus duplex nominis forma legitur : aspirata Hidiglat, abbreviata Diglat. Ad hanc tertium revocatur nomen Syr. Tp, Chald. ro3*1, pers. Tigra, graec. Tlygn;. Hinc iam patet, nominis derivationem à voce linguae Zend tighri i. e. « sagitta » accommodatitiam esse neque nativam pandere nominis rationem. À forma aspirata repetitur Sam. opi et Hebr. pn, ubi eliam abiectam cernis terminationem femininam at. Haec tàndem nomina tonis fluxere ex forma linguae non semiticae Idigna, cuius significatio nondum definiri potest. Of. Schrader KAT, Del. Par. p. 170 sqq., P. Haupt (Die sumer. Familiengesetze, 1879, I. 9). — Numen Assur eo cuneiformi ideogrammate exprimitur, cuius explicatio additur, ut significet « bonus deus »; unde Schrader censet urbi tributum nomen a numine. Obiicit Del. Par. p. 254, tum debuisse istud numen iam in Babylonia coli, antequam inde egressi urbem Assur condidissent; at cius cultus in Babylonia nullum haberi vestigium, sed ad solam Assyriam pertinere. Praeterea coniiciunt assyriologi vocem semitiéam Assur revocandam esse ad formam non semiticam Ausar, cuius significationem ignoramus. — Locus, ubi fuit urbs Assur, nunc audit Kileh Shergat. Iam saeculo a. C. 14? ea urbs urbi Ninive primatum cessit. Non tamen interiit : 828 defecit a rege Salmanassar II; recensetur in aliquo Cyri cylindro.- « Fluvius autem quartus ipse est Euphrates ». Qui solus nullam adiectam habet deseriptionem , quod lectori oppido notus supponatur. Non, tamen ad inferiorem Euphratem narrator incolebat, quod secus Tigris quoque descriptione caruisset, qui Euphratensibus vix minus esset notus atque ipse Euphrates; non ad orientem inferioris Euphratis, quod secus Tigris Euphrate magis notus non fuisset describendus; sed vel ad occidentem Euphratis Palaestinam versus, vel forte circa medium Euphraten, puta prope Haran, loco a Tigri sat remoto. Ergo baec paradisi fluminum descriptio non ante Abrahami e terra Chaldaeorum secessum in praesentem formam redacta fuisse videtur. Alia tamen fingi potest ratio, cur Euphratis situs non describatur. Quod sc. Euphrates ipse sit paradisi ille fluvius v. 10 recensitus, qui, quod ib. iam fuerit descriptus, h. 1. denuo non describatur. Ita utique haec fluminum paradisi descriptio ad inferiorem etiam Euphraten concinnari primum potuit, vix ante Abrahami tempora, quod Assur et Cusch e Noe oriundi iam in nationes excrevissent. D5, apud Babylonios purát, Arabes furát, Persas ufrátus, hinc seoopázr;. In lingua praesemitica textuum cuneiformium nomen habet pura-nunu i. e. flumen magnum. Ex pura, addita terminatione feminina, ortum duxit purdt. Similiter apud Hebraeos hoc flumen modo audit 5*133 "3n Gen. 15,18; Deut. 1,7 etc.; modo $131 Ex. 23,31; Is. 8,7; vel etiam omisso articulo *13 Is. 7,20; Mich. 7,12. CI. Del. Par. p. 169 sq. Ceterum notes, quaeso, assonantiam cum inter nomen TY33, tum inter verbum 5*E" v. 10, quae evidentior etiam evadet, si advertas in linguis arab., chald., syr. exstare radicem P352, eiusdem omnino cum radice hebr. 1^5 significationis. Videtur v. 10 ludere in nomine T1325 simili, licet non eadem adamussim, ratione, qua 11,9 et fortasse etiam 10,25 nomina Babel et Phaleg cum effecta populorum dispersione copulantur. Nomen illud auctor hebraeus comparabat radici 112 (139 pro 7^3, uti nx pro n'TN), radicis praesemiticae prorsus ignarus. Neque tamen in hoc ullus latet error, cum nequaquam etymologum agere praetendat.
2:15
v. 15 « Tulit ergo Dominus Deus hominem et posuit eum in paradiso voluptatis, ut operaretur et custodiret illum »,1. e. paradisum (Masor., Chald.) , quod etiam inde invicte demonstratur, quia v. 5 idem verbum 32v de agri cultura scribitur. Ergo non id agitur, ut homo operaretur legem seu in lege, eam coleret, observaret (EpAr., Ps. Ion. et Targ. Hier.); neque ut Deus hominem operetur et custodiat (Aug.). Ceterum idem Aug. contra eos, qui duriorem censent agri colendi laborem, quam cui homo ante lapsum fuerit addictus, recte monet levem quemdam agri colendi laborem haud paucis in deliciis esse : « non enim erat laboris afflictio sed exhilaratio voluntatis, cum ea, quae Deus creaverat, humani operis adiutorio laetius feraciusque provenirent ; unde creator ipse uberius laudaretur, qui animae in corpore animali constitutae rationem dedisset operandi ac facultatem, quantum animo volenti satis esset, non quantum invitum indigentia corporis cogeret ». Custodire non est idem (Aug.) atque operari. vow semper periculum aliquod suggerit, a quo res sive vigilanti obtutu, sive etiam forti manu custodiatur : ita custodiuntur greges, domus etc. A quo igitur periculo quove actu custodiri paradisum oportebat? Vocem explicat sequens v. 16 : custoditurus sibi erat homo paradisum observato divino praecepto (Ephr., Aug.). — Igitur v. 15 resumit verba
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v. 18 « Dixit quoque Dominus Deus : Non est bonum, esse hominem solum. Faciamus » — Hebr. Sam. Syr. faciam — « ei adiutorium simile sib? ». Chald. noipo, Aq. oz xazévavst a2z229, Symm. àvcxpg 25:22, LXX xax! abzce9. Hebr. 3332, sicut ex opposito, in s. scriptura h. 1. solum legitur, apud recentiores Hebraeos designat id , quod alteri correspondet seu proporlionatur; ergo h. 1. mulierem, non solum ut viri similis est secundum sexum. Adiutrix viri est mulier cum societate vitae, tum maxime in opere generationis.
2:19
v. 19 « Formatis igttur » iam ante creatum hominem, nam ad opera hexaemeri priora digreditur oratio, « Dominus Deus de humo cunctis animantibus terrae et universis volatilàbus coeli » , quae volatilia 1,20 nequaquam dicebantur ex aqua, sed h. l. explicite statuuntur de humo esse producta, « adduz:t ea ad Adam, tut videret quid vocaret ea ». ad Is. 37,5; Ion. 2,4; Zach. 7,2, et Dillm. ad Gen. 2,9. Quod autem obiicit Dilim., tum omnia verba v. 18-20 plus quam perfecto fore vertenda, nullam facit difficultatem.. Reapse ita verti possunt et fortasse commodius vertuntur. Poteris, si placet, rem ita esse actam concipere, ut primum Deus animalia pridem formata coram adduxerit iisque Adam nomina imposuerit, simul patuerit nullum in illis omnibus Adamo inveniri adiutorem similem sui, unde dixerit Deus « Non est bonum etc. », et, immisso sopore mulierem formaverit. At aliter in narratione singula se excipiunt. Illud sc. narrator in animo habet, non tam ut singula quo ordine obtinuere recenseat, sed ut mulieris referat formationem : hinc v. 18 ab iis orditur divinis verbis, quae divinum formandae mulieris consilium enuntiant, dein v. 19 sq. aliqua parenthetice supplet (Lamy), v. 21 narrationem formatae mulieris continuat. — Cur pisces non narrentur esse producti nominibusque appellati, ea sufficiens ratio assignari potest, quod in eiusmodi parenthetica animadversione non sit necesse singula quaeque enumerari. Insuper pisces sane non ita homini sociantur, uti plurimae species animalium terrestrium et volatilium. « Omne enim, quod vocavit Adam animae viventis, ipsum est nomen etus ». Fortasse melius cum Vat. hanc sententiam praecedenti coordinabis : ut videret, quid vocaret ea, et ut, quod vocavisset Adam animae viventis, ipsum esset nomen eius. Textus igitur sequentia edicit : primum voluisse Deum, ut Adam animantibus imponeret nomina permansura , imponeret pro auctoritate ipsi in animalia attributa (Ephr.) ; secundo nomina ab Adamo imposita non fuisse plane arbitraria, sed profecta ex perspecta singulorum animalium forma, indole vel usu (« ut videret, quid vocaret ea»). Profecto non sunt supponenda nomina ab Adamo animantibus indita fuisse diversi cuiusdam et altioris ordinis, quam ea nomina, quae ipse 2,23 et 3,20 uxori imposuit, cum eam « viraginem » appellavit et « vitam » : iam « vitae » nomen licet mulieri vere tribuatur, at non ideo totam eius naturam describit eamque àb omni alio vivente vi nominis discernit : potest quippe vitae nomen etiam viro generanti tribui aut Deo aut animalibus. Ergo cognitio, quam nominum attributio in Adamo supponit, alia non est ab ea quam homines etiamnum habent de variorum animalium indole et usibus, quae cognitio in Adamo utique fuit non acquisita sed infusa. Fuerit amplior nostra, at non fuit diversi seu altioris ordinis. Fuit cognitio animalium naturas definiens ex sensibilibus quibusdam proprietatibus et usibus. Nomina ex ea cognitione derivata, iis quibus variae etiamnum linguae animalia designant affinia, unam aliquam exprimebant proprietatem, quae in animali aliquo non quidem solo sed magis obvie deprehendebatur; uti cum apud Hebraeos asinus nomen nanciscitur modo a rufo colore modo a lento gressu, equus apud Indogermanos a celeri motu. Cf. A. Delattre., La Science Catholique, juillet 1872 p. 677,680. Perperam Ios. putabat, nomina primitus animalibus indita fuisse hebraica : agitur de nominibus linguae primitivae, quae utique hebraica non fuit. — i1 vz3 concipiendum est ut apposilio; ut inseretur post Q'iN?, non nihil insuetum vidctur : sed num ideo tamquam glossa expungendum cum Ew., Olsh., Dillim.? qui xlossae usus in sententia omnino perspicua? num ita hebraicam linguam callemus, ut, quidquid nobis durius videatur, illico tamquam adiectitium liceat confodere ?
2:20
v. 20 « Appellavitque Adam nominibus suis cuncta animantia et universa volatilia coeli et omnes bestias terrae. Adae vero non inveniebatur adiutor similis eius ». Licet animalia coram Adam adducta fuerint ad varios fines, ut pro auctoritate nomina imponeret, ut quibus sib|« usibus futura essent perspiceret, tamen adducta h. l. post verba « faciamus ei adiutorium » ideo referuntur, quo intelligas, in ipsis perspexisse quidem Adamum multiplex adiutorium, at non adiutorium 11222, suis necessitatibus adamussim correspondens, imprimis necessitat! generandae prolis (Ca?.) : quare idipsum extremo v. 20 repetitur.
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v. 21 « Immisit ergo Dominus Deus soporem in Adam ». ncn, solum Prov. 19,15 somnum seu torporem mere naturalem designat; 1 Reg. 26,19 et Is. 29,10 significat somnum gravem d?venztus àmmissum ; Gen. 15,19 somnum gravem adiunctam habentem revelationem. Ergo recte verterunt Ag. 4x:agop&», Symm. xáocv, quae voces somnum gravem denotant adiuncto torpore seu rigore; melius etiam LXX £xoc:azov. Sane non fuit merus somnus naturalis divinitus immissus, quod sentire videntur Del. , Dillm. : quis enim dormiens erui costam non sentiat cum dolore? Si autem eum, qui chloroformio inducitur, naturalem torporem adstruas, at eo durante nullo modo homo sibi eorum, quae circa membra corporis aguntur, conscius est : verum Adam certe conscium fuisse, testantur verba v. 23. Ergo necesse erit cum Ephr. Aug. adstruere somnum adiunctam habentem viszonem, i. e. somnum visionarium ideoque omnino supernaturalem. « Cumque obdormisset , tulit unam de costis eius », — tertiam decimam lateris dextri affirmant Ps. Ion. et Targ. Hier. — « etreplevit carnem pro ea » . yox latus significat vel costam : hanc alteram h. l. cum versionibus retinendam esse significationem, recte infert Kez/ ex locutione unam de my5x eius, quae exprimat p/ures Adamum habuisse nybx. Certe non possumus cum Vat. interpretari « massam quamdam carnis ». Neque fas est cum Mar. ex solis verbis
2:22
v. 22 « Et aedificavit Dominus Deus costam, quam tulerat de Adam, in mulierem ». Bene aedificandi vox seligitur, cum secus etiam in scriptura dicatur vir ex muliere sibi aedificare domum (Ma/lv.; cf. 16,2). Curiose hic rursum disquirunt, quomodo ex uma costa totam mulierem aedificaverit Deus : quod faetum non inepte Est. comparat panibus a Christo multiplicatis. Qui potuit unum, potuit et alterum efficere. Cur mulier exhibetur e viri costa formata? Primum, ut exprimatur, ' unam esse viri et mulieris naturam (Ambr. de Parad. cap. 10; M. 144. 298) : etenim naturae communionem in animalibus Adam desideraverat, eandem mox in muliere agnoscit, ergo ea etiam hoc v. 22 exprimitur. Oportebat omnino ejusdem cum viro esse naturae, quae ex viri costa esset formata. Secundum, quo major esset viri in mulierem affectus (Proc.), quam veluti ut partem sui consideraret. Tertium, ut Adam constituatur unus fons generis humani (Amóbr.), etiam Evae; ipse caput, non liberis solum sed vel uxori damna peccato inflicturus. Alia vide ad v. 24. « Et adduzit eam ad Adam », jam ex sopore suscitatum, uti animalia adduxerat, ut, sicut his conspectis intellexisset Adam deficere adhuc quod quaerebatur adiutorium; ita adducta muliere idem sibi suppeditari adiutorium perspiceret. Adduxit, quia « uxor ad habitandum cum viro, et non vir ad domum uxoris accedere debet » (Ca); adduxit « e loco, ut videtur, parum remoto, ubi eam formaverat » (Lamy); addüxit ut paranymphus : « Sponsam tradit : quia enim Adam quasi pupillus erat et Eva virgo sine patre et matre, qui officium praestarent, Deus patris matrisque functionem obit » (Severian.). v. 93 « Dixitque Adam » : — 1d Adamum ex divina inspiratione dixisse, infert Lamy ex Matth. 19, 4-6 : at ibi inspiratio explicite de solo v. 93 affirmatur; cf. dicenda ad eum versum. — « Hoc nunc os exc ossibus meis et caro de carne mea ». Ubi Vulg. nunc, LXX vov, ibi Hebr. habet ny2n, S? ymm. Theod. xzaz, ergo hac vice. Habetur igitur oppositio inter hanc vicem, qua adducitur mulier, et priores vices, quando adducebantur inimi: Tunc desiderabatur eiusdem naturae adiutorium, nunc praesens adest. Ergo expressio imprimis communionem naturae enuntiat, connotat autem simul modum, quo ex osse viri formata fuerat mulier. Advertit Proc. inde, quod non dicatur mulier esse anima ex anima viri, effici animas creari, non vero traduce propagari. Vera est ratio, si nonnihil altius repetatur : sc. « os ex ossibus et caro ex carne » expressio est Hebraeis usitata ad cognationem significandam : cum ii igitur semper cognationem ex carne et ossibus repetierint, nunquam ex anima, iure merito inferes persuasum ilis fuisse, animas non gigni sed creari. Quaerunt alii, cur anima mulieris non referatur a Deo esse producta : respondeas id reticeri, quod eadem adamussim atque in Adamo ratione fuerit illa effecta. Expressio « esse de ossibus et de carne alicuius » quosvis necessitatis gradus in scriptura denotat, adhibetur Gen. 29,14 de Laban avunculo et Iacob nepote; Iud. 9,2 de Abimelech et Sichimitis ex eadem urbe oriundis; 2 Reg. 5,1 et 1 Par. 11,1 de David et viris Israel; 2 Reg. 19,12 sq. de David, Amasa virisque Iuda; Eph. 5,30 de spirituali nostra cum Christo cognatione. Similiter Gen. 37,27 Ioseph dicitur « caro » fratrum suorum ; Lev. 18,12. 13. 17 connubia cum quibusdam prohibentur, « quia caro est patris tui, matris tuae »; et de quibuslibet hominibus sola naturae communione nobis devinctis dicit Is. 58,7 « carnem tuam ne despexeris ». — nw vel cum Chald. Syr. reíeres a1 QySn, ergo hac vice; sed constructio chaldaizat , tantummodo 1 Esdr. 3,12 legitur, solum Q72n in contextu eundem illum sensum praebet , scntentia est manca; vel interpretabere fem. pro neutro cum Vulg. LXX Symm. Theod.; vel, quod re idem est, referes femininum ad mulierem, similiter atque duo Tw5 immediate sequentia. Sam. Chald. de viro suo, addito sc. ^. Perperam ex hoc nomine concludebant aliqui, Adamum hebraica esse usum lingua : voces vw et avN ita in hebr. linguam transferunt primitivae linguae vocabula , uti vir et virago eadem transferunt in latinam, àv£p et àv3piz (Symm.) in graecam. Ergo neque obest, vocem hebr. nvx revera diversae esse ab v^N radicis. Nihil de radicibus hebr. nos docet textus, sed id affirmat, in lingua primitiva eiusmodi nomen esse inditum mulieri, quod eius ex viro originem exprimeret, fortasse eliam inter hoc et viri nomen eiusmodi obtinuisse assonantiam, qualis inter vx et vx deprehenditur.
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v. 23 « Hoc nunc os ex ossibus meis et caro de carne mea » inferre, abstulisse Deum costam eum carne. Ubi Vulg. LXX Cad. replevit, ibi Syr. Aq. Symm. et Versio Sam. Hebraeo pressius adhaerentes conclustt. n3nnn, pro quo Sam. mnnn, quare perperam illam formam premit De/. , facilius vertes sub costa seu ?n loco costae (Syr. et Vers. Sam.), quae auferebatur. Non ergo dicitur Deus produsisse carnem po ea sc. costa, zvx' az zc, sed res ad oculum describitur. Quod modo extracta costa latus hiaverat, illud iam carne superinducta clauditur; ea caro (1v3 sine articulo) fueritne recens producta necne, non affirmatur; multo minus asseritur caro interius in locum costae successisse (Per.). | Antiquitus iam hic movebatur difficultas (cf. ZZugo), quot ante ablatam costam habuerit costas Adam. Si legitimum numerum i. e. duodenas in utrovis latere, ergo postea una dempta fuit mutilus Adam; si tertiamdecimam in alterutro latere habebat, erat monstrum. Arridet pluribus S. Zhomae solutio, fuisse costam tertiamdecimam, at non ideo superfluam, quippe quae pertineret ad perfectionem Adae, non prout individuum erat, sed prout erat principium speciei. Fuisset tamen nihilominus monstrosus Adam, cum quod in individui organismo ea costa simpliciter abundaverit, tum quod speciei propagandae aliter provisum sit a natura ideoque illa costa tertiadecima tamen sit monstrosum quid. Quare planior est solutio Catharini, Per. etc. , Deum illico in locum ablatae aliam substituisse costam, ita ut et ante et post duodenae essent Adami costae. — Ceterum ad multas, quae hac in re curiose suscitari consuevere, quaestiones optima - Chrys. responsio, nos solutionem ignorare; unum novisse conditorem. Omnia, quomodo gesta fuerint, adamussim describit Dr. Bourdais : La Science catholique 15. sept. 1891, p. 905 sqq.
2:24
v. 9& « Quamobrem relinquet homo patrem suum et matrem et adhaerebit uxori suae, et erunt duo ?n carne una ». Ante omnia quaeritur, quis haec verba, Deo utique inspirante (Matth. 19,4-6), prolocutus sit, Adam in paradiso constitutus an narrator eventibus recentior. Ubi merito advertunt Per., Bonfr., Calm., rem ex textu definiri haud posse; neque eundem dirimit Trid. Sess. 24. Miraberis forte, Adamum, qui nullos adhuc parentes vidisset, de patre loqui et matre : id tamen cum Chrys. licebit explanare, ut prophetaverit in his Adam. Plus momenti est in eo, quod monet Keil, 7 Oy in Genesi non adhiberi, nisi in ipsius narratoris recitandis glossis : tamen et haec regula exceptiones patitur 20,6 et 42,21, nec est argumentum omnino stringens. — Vocem duo hoc versu ignorant Hebr. Chald., norat tamen textus hebr., quem Christus ipse aut certe S. Mat- " thaeus 19,5 prae mente habuit; nisi is supponatur, dum textutn Gen. 2,24 citaret, vocem ex contextu supplesse, quippe quae contextui omnino respondeat. Sam. Deu nmm, et erit ez duobus in carnem seu caro una. Iam videndum de v.: 24 cum prioribus nexu. Igitur coniungi is potest cum praecetdenti narratione productae mulieris (Ca?.). Et quidem vel cum solo eventu formatae ex costa viri mulieris : sc. quia ex costa Adae prodiit Eva, ideo relinquet homo etc. At eo sensu assertio non est vera : neque enim Adam ideo reliquit patrem et matrem, cum parentes non habuerit, neque eius posteri, dum nuptias ineunt, id faciunt (cf. Per.). Vel potius v. 24 coniunges cum tota ea narratione et doctrina in illa contenta : ergo, quia vir et mulier sunt diversi in eadem natura sexus, quia mulier facta est in viri adiutorium, ideo etc. Et hanc constructionem confirmare videtur Christus 1. c., qui ante nostrum versum citat Gen. 1,27 : « masculum et feminam fecit eos et dixit : Propter hoc ete. ». At Gen. 1,27 compendio resumit totam narrationem Gen. 2,7-23. Ergo, quia masculum et feminam creavit eos, quia mulier est os de ossibus viri et caro de cius carne, ideo relinquet etc. Idem manet sensus, si v. 24 immediate cum solo praecedente versu connectas : « Hoc nunc os ex ossibus meis etc. », cum is, uti demonstravimus, totam praecedentem narrationem brevi quadam formularesumat. — | Quod Vulg. vertit et erunt duo zn carne una, id magis ad verbum exprimit LXX xi £covvat oi 80o eic oápxa y/av , sensus autem omnino est et erunt duo una caro; quod patet cum ex indole linguae hebr., tum ex authentica Christi interpretatione : « iam non sunt duo, sed una caro », et S. Pauli 1 Cor. 6,16 definientis, idem esse « erunt duo in carne una » et « unum corpus efficere ». « Sicut supra dictum est Adam factum esse in animam viventem, pro eo quod est Adam factum esse hominem viventem, ita dictum est h. l. erunt duo £n carne una vel in carnem unam, pro eo quod est erunt duo una caro » (Per.). Sensum expressionis quod attinet, ea praeprimis designari usum dominii in corpora concessi, indubie colligitur ex 1 Cor. 6,16, ubi eadem expressio vel de meretricio usu adhibetur; ipsum quoque legitimum dominium h. l. omnino significatione includitur. Quod sponte consequitur rerum ceterarum omnium in coniugibus communio, quam tamen cum Per., Bonfr. ipsa expressione designari minus placet; uti neque quam plures adstruunt prolem, in qua nonnisi remotius dici possunt coniuges una caro; eam neque contextus loci neque Christi aut S. Pauli interpretatio includi h. 1. postulant. p? significat non quomodovis adhaerere, sed agglutinari; sensu translato adhibetur, ubi quis alteri magno affectu adhaeret, ut socrui Ruth 9,8. 21, regi 3 Reg. 11,2, Deo Deut. 10,20, uxori Gen. 35,3. Ea vox h. 1. opponitur relinquendi verbo et coniugum unionem primum generalius adumbrat, mox vocibus una caro accuratius definiendam. Exprimitur igitur hic duplici ratione, quam arcta sit coniugum unio, cum ipsa voce p21 intimiorem adhaesionem exprimente, tum comparatione parentum cum prole unionis, quae coniugio ineundo dirimatur. Parentes proli copulantur sane non infirmo levive praetextu repudiando vinculo, at illud cedit coniugii vinculo, quod utique firmius sit oportet, imo insolubile. Nam, eum illud solvendum affirmetur, hoc solvendum nullo verbo indicetur, insolubile hoc alterum esse haud obscure demonstratur. Aut quis tandem amor amorem resolvet amore filiali fortiorem? Quae matrimonii indissolubilitas magis etiam illustratur formata ex viri costa muliere : tam individue igitur ad maritum pertinet uxor, quam ad corpus costa : « Sicut carnem secare scelestum est, ita et uxorem dirimere iniquum » (CArys. in Matth. 19; M. 58.59'1). Hinc etiam Christus ex narratione Geneseos infert matrimonium non esse solvendum : « Quod ergo Deus coniunxit, homo non separet », et praetendentibus Moysis statuta ait : « ab initio non fuit sic ». — Deum matrimonii auctorem et institutorem tota demonstrat narratio. Monogamia eatenus commendatur, quatenus utique Adae et Evae matrimonium, in paradiso Deo auctore contractum, proponitur ut coniugium numeris omnibus absolutum : unde facile perspiciat quis, perfectiorem esse monogamiam polygamia. Implicite supponit textus, inter parentes et liberos locum coniugio non esse (H270).
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v. 95 « Erant autem uterque nudus, Adam $c. et uxor eius, et non erubescebant » invicem (hithpael). Hunc versum, qui utique 3,7 re- Spicit, capitum divisio, quae apud LXX est, ad sequentia trahit. Sane sequentia prioribus copulat , simul descriptionem , quo loco res in paradiso fuerint, absolvit. Erat ea aeris temperies, qua homo vestitu minime indigeret contra frigus aut aeris inclementiam; erat ea morum innocentia, ut concupiscentiam non provocaret conspecta nuditas. Merito iam Ephr. quorumdam explodit figmentum , protoparentes infantes fuisse pudoris ignaros : de infantibus, ait, non diceret scriptura nudos fuisse neque erubuisse, non diceret « Adam et uxor eius », non affirmaret Adamum puerum in paradiso esse constitutum , « ut operaretur et custodiret illum » ; nomina animalibus et praeceptum protoparentibus imposita ostendunt fuisse maturae aetatis. esse tenemus. At, inquiunt, id efficit S. Pauli auctoritas 1 Cor. 11, 8: « Non enim vir ex muliere, sed mulier ex viro ». Quidquid sit de hoc aliisve textibus, quos nostrum non est h. l. discutere, adverte quam exiguo tandem intervallo duae illae sententiae ab invicem dividantur. Altera sc. tenet ablatam esse costam et auferri conspectanr in visione, at continuo atque unico veluti interjecto momento aliam in ejus esse locum suffectam ; altera in se nihil esse ablatum, nihil suffectum tuetur, visione tamen conspectam auferri costam, quo matrimonii sanctitas et firmitas significetur. Doa libuerit sententiam amplectere. Arg. — Inducit tentator mulierem, ut intimam non comedendi fructus rationem enuntiet, poenam sc. à Deo propositíam : « ne moriamur ».Eam poenam secuturam tentator in dubium vocat, fide Dei verbis denegata : « Nequaquam morte moriemini ». At cur inanes minas confixerit Deus? Suggerit invidiae motivum tentator ludens in vetitae arboris nomine : novit Deus evasuros omniscios, ubi primum comederint. Qua gratuita assertione fidem evertit, ad inobedientiam pellicit illico conscios futuros amissae innocentiae. Cap. III. v. 4 « Sed et serpens » — notus ille serpens (Vat.), notus sc. e tentationis historia, ideoque articulo determinatus — « erat callidior cunctis animantibus terrae , quae fecerat Dominus Deus ». Absurde statuebat los., omnia in paradiso animalia praedita fuisse loquela. Absurde Mar. « animantibus omnibus », monet, « suam esse dialectum , qua inter se motus internos explicant ». Esto, ea dialecto dolorem, gaudium ete. exprimant : at quomodo ea dialecto serpens sententiam pronuntiaverit « Cur praecepit vobis Deus etc. »? Verum perperam item PA?7o (De mundi opificio; Legis alleg. lib. II) serpentem interpretabatur voluptatis allegoriam, et Ca?. putabat vocem serpens meram esse metaphorain ad diabolum designandum : quorsum tunc cum reliquis animantibus comparatio? Eccui dubium esse potuit, callidiorem esse satanam brutis animalibus? Perperam J. I«Aa (Einleitung in die goettl. Bücher des A. B., Wien 1803, II. 1. p. 117 sqq.) fingebat Evam sub arbore sopitam vividissime esse somniatam , somnii vero et vigiliae discrimen nondum expertam somnium marito pro re gesta narrasse. Qui auctor, ut alia taceam , gratuito omnino supponit, brevissimo post creationem tempore secutam esse tentationem, cum tamen, quantum tempus intercesserit, penitus ignoremus. Ergo vox serpens initio nostri versus verum et mhateralcm serpentem designat, eum sc. qui 2,19 sq. ad Adam fuerat adductus et ab eo nomine appellatas. Iam hic serpens dicitur a", in qua voce utique latet lusus respectu avv 2,95, nudus. Vertunt LXX oo£vwysz , quae vox sapientiae seu sagacitatis laudem habet, Ag. Symm. Theod. zavospyes, cuius vocis sinister potius esf sensus. « Magis igitur ex hoc verbo », inquit Hzer., « calliditas et versutia quam sapientia demonstratur ». Tamen vox hebraea de se anceps est : Prov. 8,12 et Iob 5,12 bono adhibetur sensu , Iob 15,5 sinistro. Eandem utique vocem Matth. 10,16 in mente habuit : « Estote ergo prudentes (cop£vuct) sicut BUCO », unde colligas serpentes antiquitus apud Hebraeos sagacitatis laude floruisse. Matthaei autem vox omnino laudem sonat, cum ea serpentum « prudentia » imitanda commendetur. Quare cum Ep/hr. praeplacet vocem Oy Gen. 3,1 de naturali serpentis sagacitatepotius quam de diabolica vafritie accipere. Cuius mentio ideo h. 1. habetur, quod naturalis sagacitas aptiorem exhiberet serpentem, qui instrumentum assumeretur diabolicae fraudis et « organum inimici veritatis » (Theodoret.). ! |
2:1
… Labourdette, Le péché orig. et les origines de l'homme, in Rev. thom., 27 (1949), pp. 589-427; 58 (1950), pp. 480-514; 60 (1951), pp. 5-38; L. Cerfaux, Le Christ dans la théol. de st Paul, Parigi 1951, pp. 176-80; Th. Maertens, La mort a régné depuis Adam (Gen. 2, 1-3, 24), Bruges 1951. Francesco Spadafora
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Dopo che i preadmiti avrebbero popolato la terra, Dio avrebbe creato Adamo « infans » e da Adamo avrebbe tratto Eva (seconda creazione: Gen. 2, 2-25). Eva, divenuta adulta, sarebbe stata condotta da Dio ad Adamo, il quale non avrebbe trovato tra le donne dei preadmiti l'ausiliare simile a sé.
2:3
I periodi della geologia furono trovati nei «giorni» della creazione, dando alla parola jōm il significato di periodo, epoca, ed adducendo a sostegno alcuni passi della Bibbia dove jōm significa periodo indeterminato di tempo (Gen. 2, 3, 4; Ex. 10, 6; Lev. 7, 35, 36; ecc.). …
… Signore » ed il terzo precetto del decalogo (v.) imponeva per quel giorno l'astensione da ogni lavoro, obbligando anche i forestieri ed indirettamente anche le bestie; e questo perché Dio nei sei giorni aveva creato il mondo ed il settimo s'era riposato (Gen. 2, 3; Ex. 20, 8-11). Specificamente il s. era proibito arare e mietere (Ex. 34, 21); nemmeno si doveva nelle case accendere il fuoco; chi « lavorerà in esso sarà ucciso » (ibid. 35, …
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… (Gen. 1-2, 3) dell'opera della creazione, presentata come avvenuta in sei giorni (ἡξ. = « sei », ἡμέρα = « giorno »). Strettamente parlando escluderebbe perciò le questioni che sorgono dalla cosiddetta seconda narrazione della creazione, che si trova in Gen. 2, 4-19, dato che in questa seconda narrazione non vi è accenno ad uno sviluppo in sei giorni. …
I. S. SCRITTURA. - Gen. 2, 4 b-3, 24 narra la creazione particolare di Adamo ed Eva, e come Dio non si limitò a farne gli esseri più perfetti dell'universo, ma volle colmarli di benefici e doni speciali, del tutto …
2:5
… La Bibbia connette il nome con ādhāmāh «terra» (Gen. 2, 5-7): Adamo sarebbe quindi colui che per la sua origine, la sua esistenza e il suo destino è in relazione con la terra (v. ADAPA).
Con minor probabilità si è voluto vedervi i Dardanim, dai Dardanidi sull'Ellesponto (= Dardanelli), della stirpe di Gomer (Gen. 2, 5). Il testo samaritano e la versione dei Settanta leggono Rodanim, avendo di mira gli abitanti dell'isola di Rodi, più che i Rethenu, abitanti della Siria settentrionale.
I. TEOLOGIA. - La S. Scrittura, presa nel suo senso letterale, e più ovvio, afferma dovunque l'unità d'origine del genere umano. Gen. 2, 5-7: «Non v'era alcun uomo per coltivare la terra... e l'uomo fu fatto anima vivente»; ibid. 2, 18: «E il Signore Dio disse: non è bene che l'uomo sia solo; io gli farò un aiuto simile …
PARADISO TERRESTRE. - Fertilissimo giardino, culla del genere umano, preparato dal Creatore perché Adamo ed Eva vi menassero, nella familiarità con lui, una vita scevra da timore e sofferenza (Gen. 2,5-3,24).
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… Il Vecchio Testamento distingue nell'uomo due elementi quasi costitutivi: l'uno materiale, l'altro superiore (spirituale); così p. es. Gen. 2, 7; Iob 10, 9-12; Eccle. 12, 7. L'elemento materiale viene chiamato 'āphār (polvere, terra) o bāšār (carne); per designare l'elemento superiore vi sono parecchi nomi, particolarmente …
1. Semplicità e spiritualità. – Dio è l'Essere sussistente (Ex. 3, 12 sgg.), invisibile (Ex. 19, 16-19; Iob 38, 1) che scruta e pondera gli spiriti (Prov. 16, 2 e 21, 2), che infonde nel corpo di Adamo un'anima spirituale che dovrà tornare a lui dopo la morte (Gen. 2, 7; Eccl. 12, 7); «Spirito è Dio e quelli che l'adorano devono adorarlo in spirito e verità» (Io. 4, 24; cf. Is. 31, 3; Sap. 1, 6; 6, 24; 9, 17). Né fanno difficoltà le espressioni …
III. FINI DEL M. — 1. I dati della Rivelazione. — Già si è accennato come Dio stesso fissi i fondamenti naturali del M., promulgandone le leggi e determinandone le finalità nella procreazione e nel mutuo aiuto (Gen. 1, 26-31; 2, 7-25).
… L'insufflazione sui discepoli (ἐνεφύσασεν) nel Nuovo Testamento si legge soltanto qui e allude certamente allo spiraculum vitae (Gen. 2,7; cf. Ez. 37, 9). Πνεύμα ἅγιον, sembra che debba qui interpretarsi di un particolare dono dello Spirito Santo, e cioè non tanto una disposizione della mente o del cuore, ma piuttosto …
… Secondo Gen. 2, 7-25 (ottavo giorno, secondo Lecomte) Dio avrebbe foggiato Adamo, gli avrebbe insufflato l'anima dalle narici e gli avrebbe comunicato la coscienza. …
Per esaltare l'autore del mondo (creatore dal nulla, dio del panteismo, demiurgo subordinato o principio del bene, in un sistema dualista), era necessario rinunciare ad immagini antropomorfe (Gen. 2, 7) e insistere invece sulla sua sapienza e sulla potenza della sua volontà o della sua parola («Dixil... et facta sunt»; Gen. 1). Donde, di religione in religione, derivano, su questi …
2:8
A. fu collocato nel paradiso (v.) terrestre (Gen. 2, 8-17), «un giardino in Eden — regione non ben definita — ad Oriente» (ibid., 2, 8). Il re del creato era però ancor solo. …
2. L'uomo era anche immune dal dolore. - La S. Scrittura lascia in parte intendere che nel paradiso terrestre l'uomo aveva quanto poteva ragionevolmente desiderare, lavorava senza stancarsi e gli animali e gli esseri inferiori gli stavano sottomessi (Gen. 1, 26; 2, 8, 15; Eccli. 17, 3-4). Il dolore compare nella Genesi come conseguenza del peccato (Gen. 3, 19). Inoltre l'immunità dalla morte presuppone l'immunità dai dolori e dalle malattie che …
EDEN. - Luogo in cui trovavasi il paradiso terrestre (Gen. 2, 8, 15). L'ebraico « edhen », secondo gli antichi, significa « delizia, piacere » (II Sam., 1, 24; Ps. 25 [36], 9); per i moderni, « steppa », « pianura incolta », come l'accadico edinu, …
… postesilica (Neh. 2, 8; Eccle. 2, 5; Cant. 4, 13); è di origine persiana: pairi daeza, « cinta, siepe » e quindi « orto cintato », o « riserva ». I Settanta (παράδεισος), seguiti dalle versioni latine e da s. Girolamo, lo adoperarono per tradurre l'ebr. gan (Gen. 2,8-10.15 sg.; 3,1-3.8.10.23 sg.) dal sumerico gan « verziere », terreno irriguo ricco di piante e di culture.
2:9
ALBERO DELLA SCIENZA DEL BENE E DEL MALE
… I colpevoli sperimentarono il disordine della natura decaduta (Gen. 2, 9.17; 3, 5-8).
ALBERO della VITA. - Pianta « nel mezzo » del paradiso terrestre, cui il Creatore aveva conferito il potere di conservare la vita dell'uomo e di preservarlo dalla morte (Gen. 2, 9).
L'albero della vita. - Presso gli Ebrei, l'albero della vita (v.) era in origine piantato in mezzo al paradiso terrestre (Gen. 2, 9) ed era dotato di virtù possente. …
2:10
Sull'ubicazione dell'E. potrebbe giovare l'indicazione di 4 fiumi: « Ad iniziare il giardino esce da E. un fiume, che di là dividesi in quattro capi (Phison, Gehon, Tigri, Eufrate) » (Gen. 2, 10-14). Ma si ignora l'identificazione del Phison e del Gehon. …
GEHON (ebr. Gibón). - Secondo dei quattro fiumi in cui si divide la corrente all'uscita dall'Eden; attraversa tutto il paese di Köš (Gen. 2, 10, 13).
Un fiume proveniente dall'ēdhēn lo percorre e uscendo dal p. t. si dirama in 4 bracci o fiumi (Gen. 2,10-14): il Phison (Pīlān) che lambe la regione Hevilath (Hāwīlāh), ricca di oro; il Gehon (Gīhān) che percorre il paese di Chus (Kāt), il Tigri (ebr. …
2:11
HEVILA (EBR. ḤĀWĪLĀH PROB. DA ḤŌL «SABBIA»; SETTANTA ΕΥ̓ΑΙ͂Α)
HEVILA (ebr. Ḥāwīlāh prob. da ḥōl «sabbia»; Settanta Εὐαῖα). - Regione (v. EDEN) abbondante di oro, di gomma aromatica e di pietre preziose, dove scorreva il fiume Phison (Gen. 2, 11). Il nome è ricordato come un discendente da Chus camita (Gen. 10, 7; I Par. 1, 9) e da Iectan semita (Gen. 10, 29; I Par. 1, 23) e nella formula «da H. sino a Sur» (Gen. 25, 18; I Sam. 15, 7).
2:12
… In Gen. 2, 12 è detto che la regione Hévila era ricca di tali pietre preziose, il cui alto valore si può scorgere nel paragone con la sapienza (Iob 28, 16). Angelo Penna
2:13
… In Gen. 2, 13 è chiamata C. la terra percorsa dal fiume Gehon. …
2:14
Nella Bibbia « Assur » non designa mai la città (eccetto Gen. 2, 14 ebr.), ma sempre l'Assiria (popolo e regione); vi manca il termine « Assyria », noto ai Greci (Erodoto, I, 178-85 e 192, ove Ἀσπερίχ, equivale a Βαβολοκλή). …
Nella Bibbia si parla spesso dell'E., che compare fin dal principio (cf. Gen. 2, 14) come uno dei fiumi del Paradiso terrestre. …
… Dighlath, arabo Diglah; nell'antico persiano il nome aramaico foneticamente divenne Tigrā, onde il greco-latino Tīyquc) è ricordato come uno dei quattro fiumi del Paradiso (Gen. 2,14) e come fiume della Mesopotamia è menzionato nelle storie tardive (Dan. 10,4; Tob. 6,1; Iudt. 1,6; Eccli. 24,35 [25]).
2:15
Anche nella catechesi post-apostolica, presso i Padri, il cristianesimo continua la sua opera di redenzione sociale del l. Esso non è per sé pena dovuta al peccato originale, perché anche nel Paradiso Terrestre nello stato di giustizia originale l'uomo avrebbe lavorato (cf. Gen. 2, 15; il peccato originale aggiunse al l. la fatica (ibid. 3, 19: «Mangersi il pane con il sudore della tua fronte»), che, se associata alla Passione di Cristo, diventa elemento della redenzione …
2:16
… «Mangia di qualunque albero del paradiso — gli intimò — ma dell'albero della scienza del bene e del male non mangiare, perché, in qualsiasi giorno tu ne avrai mangiato, morrai» (Gen. 2, 16-17). Il precetto era rigoroso ma facile ad osservarsi. …
1. Nello stato d'innocenza l'uomo era immune dalla morte. - Quantunque fosse per natura soggetto alla morte, come gli animali, ne era tuttavia preservato per singolare privilegio, finché fosse rimasto fedele a Dio. Questo chiaramente si legge in Gen. 2, 16: «Disse il Signore a Adamo: tu puoi mangiare dei frutti degli alberi del paradiso, ma non mangerai i frutti dell'albero della scienza del bene e del male, perché nel giorno che ne …
2:17
… dell'uomo : da una parte, unione con Dio (come Verbo sempre unito al Padre, come uomo sempre congiunto al Verbo per l'Unione Ipostatica), dall'altra, separazione, perché l'umanità assunta era caro peccati, presa dalla massa dammata e votata alla morte (Gen. 2, 17) : b) con la Passione superò la seconda (infatti, morendo, distrusse la carne di peccato) e fece trionfare la prima (difatti, risorgendo, la sua carne divenne πνεύμα, come dice s. …
… La m. fu minacciata ai progenitori come pena alla trasgressione di un precetto divino, e poiché la trasgressione avvenne, la minaccia ebbe il suo effetto (Gen. 2, 17; 3, 3). Così la m. entrò nel mondo per causa del peccato (Sap. 2, 23-24; Io. 8, 44; Rom. 5, 12; I Cor. 15, 21-22; Hebr. 9, 27). Non che la m. non sia naturale all'uomo, creatura complessa …
… dell'universo, ma volle colmarli di benefici e doni speciali, del tutto superiori ed indebiti alla loro natura: li pose in un bellissimo verziere (v. PARADISO), perché vi menassero, nella filiale familiarità con lui (ibid. 3, 8), una vita felice, immortale (ibid. 2, 17; 3, 19), senz'alcuna sofferenza e timore. …
2:18
… « Non è bene che l'uomo rimanga solo; facciamo gli un aiuto simile a lui » (Gen. 2, 18). L'uomo e la donna devono completarsi vicendevolmente ciascuno per la parte sua, apportando l'uno ciò che manca all'altra. …
b) il dovere della reciproca assistenza materiale e spirituale (cf. Gen. 2, 18);
… E. fu creata perché l'uomo avesse «un aiuto a sé conveniente» (Gen. 2, 18-20). Fu da Adamo (v.) chiamata E. (ebr. Ḥawmāh) dal verbo ḥājāh «vivere»: quindi «madre dei viventi» (Gen. 3, 20).
… principale della procreazione: « Crescite et multiplicamini et replete terram » (ibid., 1, 28; cf. Tob. 8, 9) e a quello secondario del mutuo aiuto: « Dixitque quoque Dominus Deus: non est bonum hominem esse solum, faciamus ei adiutorium simile sibi » (Gen. 2, 18); d) porta fin dalle origini qualche cosa di sacro (cf. Prov. 2, 17; Tob. 8, 9; P. Heinisch, Teologia del Vecchio Testamento, trad. it., Roma 1950, p. 217), che tutti i popoli riconobbero …
I. TEOLOGIA. - La S. Scrittura, presa nel suo senso letterale, e più ovvio, afferma dovunque l'unità d'origine del genere umano. Gen. 2, 5-7: «Non v'era alcun uomo per coltivare la terra... e l'uomo fu fatto anima vivente»; ibid. 2, 18: «E il Signore Dio disse: non è bene che l'uomo sia solo; io gli farò un aiuto simile a lui»; ibid. 2, 22: «Jahweh Dio formò una donna e la condusse ad Adamo»; ibid. 3, 20: «Adamo …
2:20
… Le origini stesse del genere umano consacrano il consorzio coniugale e fondano la società sulla famiglia (Gen. 2, 20 sg.).
I. PRESSO GLI ANTICHI EBREI. - Nelle prime pagine della Bibbia (Gen. 2, 18-24) il m. viene presentato come l'unione fra l'uomo e la donna, voluta da Dio per la riproduzione della specie (ibid. 1, 27 sg.) e per il reciproco vantaggio dei due individui (ibid. 2, 20).
2:21
… «Mandò adunque il Signore Iddio ad Adamo un sonno profondo» (Gen. 2, 21: ebr. tardīnah), durante il quale Adamo doveva conoscere l'intenzione di Dio, che formò la donna da una costola o da carne del fianco (ṣilāʾ) di lui. Il racconto, antropomorfico, vuol …
2:22
… dovunque l'unità d'origine del genere umano. Gen. 2, 5-7: «Non v'era alcun uomo per coltivare la terra... e l'uomo fu fatto anima vivente»; ibid. 2, 18: «E il Signore Dio disse: non è bene che l'uomo sia solo; io gli farò un aiuto simile a lui»; ibid. 2, 22: «Jahweh Dio formò una donna e la condusse ad Adamo»; ibid. 3, 20: «Adamo diede alla sua donna il nome di Eva, perché ella è stata madre di tutti i viventi»; Sap. 10, 10: «Fu la …
2:23
La realtà del fatto storico è richiesta anche dalle parole di Adamo (Gen. 2, 23); nel testo ebraico il nome « donna » (ʿīfāh) è la forma femminile del nome « uomo » (ʿīf), ciò che la Volgata ha reso: « haec vocabitur virago quia de viro sumpta est ». Illuminato …
INDISSOLUBILITÀ DEL MATRIMONIO E DIVORZIO
… Perciò l'uomo lascierà il padre e la madre e si stringerà alla sua moglie, e saranno due in un corpo solo» (Gen. 2, 23-24). Nel Vecchio Testamento tuttavia Mosè, come ambasciatore divino per gli Ebrei, ammise dei limiti all'i. del matrimonio e convalidò nel caso la celebrazione del nuovo matrimonio. …
… La verginità anticipa già qui l'erunt sicut angeli di Mt. 22, 30 (II, 7). Il terzo discorso dà una esegesi allegorica di Gen. 2, 23/4 basandosi su Ephes. 5, 32 e svolge la relazione tipica fra Adamo e Cristo che diventa quasi una identificazione (III, 3/4). In tale passo Cristo viene chiamato: προεβύτατος τῶν …
I. TEOLOGIA MORALE E DIRITTO CANONICO. - La p. si oppone direttamente: 1) al precetto divino-positivo, promulgato all'inizio stesso dell'umanità (Gen. 2, 23) e solennemente confermato da Gesù Cristo (Mt. 19, 4-6). Donde si deduce che se è vero che la volontà umana condiziona il costituirsi di una nuova famiglia, non può affatto condizionarne …
I. TEOLOGIA MORALE E DIRITTO CANONICO. - La p. è anzitutto contraria al diritto divino-positivo, proclamato da Dio ai progenitori Adamo ed Eva (Gen. 2, 23) e poi richiamato e confermato da Gesù Cristo (Mt. 5, 31 sg. 19, 4-9; cf. anche s. Paolo: I Cor. 10, 11). Perciò il Concilio di Trento, raccogliendo anche le tradizioni dei ss. Padri …
2:24
… il nome « donna » (ʿīfāh) è la forma femminile del nome « uomo » (ʿīf), ciò che la Volgata ha reso: « haec vocabitur virago quia de viro sumpta est ». Illuminato ancora da Dio, Adamo, probabilmente, rivela l'indissolubile e totale vincolo dei coniugi (Gen. 2, 24; cf. Mt. 19, 4-6).
Dal racconto di Gen. 2, 24 risulta che l'unione fra l'uomo e la donna era considerata indissolubile. …
… Si tratta infatti di un privilegio concesso a modo di legge positivo-divina, ma insieme contro il diritto sia naturale (Gen. 2, 24) sia positivo (Mt. 5, 32; Mc. 10, 11; Lc. 16, 18) dell'indissolubilità del vincolo coniugale. …
… La sposa, essendo in sé una persona fisica, è congiunta con lo sposo, altra persona fisica, con legami anzitutto morali; ma, inoltre « i due saranno una sola carne » (Mt. 19, 5; Gen. 2, 24; Eph. 5, 31). Il corpo invece, contraddistinto dal capo, forma, insieme ad esso, un'unità più che morale, cioè organica e fisica. …
2:25
L'osservazione finale del racconto sacro: «erano ambedue nudi, Adamo e la sua donna, eppure non sentivano vergogna» (Gen. 2, 25), è un fugace accennò all'integrità
3. L'uomo era immune dalla concupiscenza disordinata. - La Gen. 2, 25 e 3, 7 pone il fondamento di questa dottrina: prima del peccato Adamo e Eva erano nudi e non ne arrossivano, dopo il peccato sentirono la necessità di vestirsi a motivo della concupiscenza …
ne sentivano vergogna » (ibid. 2, 25; cf. 3, 7, 10 sg.). …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.