1. New Testament, Colossians, 2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 163| 2.14. ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ· | 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; |
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2. New Testament, Galatians, 3.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sexual situation of first humans, universality of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 119| 3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· | 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. |
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3. New Testament, Romans, 5.4, 7.14, 15.22, 15.56 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original •sexual situation of first humans, universality of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 114, 119, 125, 208| 5.4. ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, 7.14. οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. 15.22. Διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς· | 5.4. and perseverance, proven character; and proven character, hope: 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 15.22. Therefore also I was hindered these many times from coming to you, |
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| 4. Clement of Alexandria, Miscellanies, 2.98.4, 3.45.3, 3.64.2, 3.89.1, 3.94.3, 3.98.5, 3.103.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 41, 190, 194, 208 |
| 5. Clement of Alexandria, Exhortation To The Greeks, 11.111.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 190 |
| 6. Irenaeus, Demonstration of The Apostolic Teaching, 12-13, 15, 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 190 |
| 7. Irenaeus, Refutation of All Heresies, 1.28.1, 3.22.4, 4.38.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 190, 194 |
| 8. Origen, Homilies On Numbers, 22.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 183 |
| 9. Origen, Selecta In Genesim (Fragmenta E Catenis), 3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sexual situation of first humans Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 62 |
| 10. Origen, On Jeremiah (Homilies 1-11), 5.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sexual situation of first humans, as distinct from sordes Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 180 |
| 11. Athanasius, Defense Against The Arians, 21.51, 23.33 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sexual situation of first humans, as distinct from sordes Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 198 |
| 12. Origen, Commentary On John, 20.42 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 183 |
| 13. Origen, Homilies On Leviticus, 12.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sexual situation of first humans, as distinct from sordes Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 179 |
| 14. Origen, Homilies On Luke, 14.3-4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sexual situation of first humans, as distinct from sordes Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 179 |
15. Eusebius of Caesarea, Ecclesiastical History, 4.29.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 194 | 4.29.2. Those who are called Encratites, and who sprung from Saturninus and Marcion, preached celibacy, setting aside the original arrangement of God and tacitly censuring him who made male and female for the propagation of the human race. They introduced also abstinence from the things called by them animate, thus showing ingratitude to the God who made all things. And they deny the salvation of the first man. |
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| 16. Ambrose, On Abraham, 2.11.84 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 149 |
| 17. Prudentius, Apotheosis, 909-914, 916-926, 915 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 149 |
| 18. Anon., Apostolic Constitutions, 5.7.9, 8.12.17-8.12.20, 8.41.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 208 |
| 19. Isidore of Pelusium, Epistulae, 3.195 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, as distinct from sordes Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 198 |
| 20. Basil of Caesarea, Homilia Exhortatoria Ad Sanctum Baptisma, 1.2.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 204 |
| 21. Ambrose, On Paradise, 6.31 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 149 |
| 22. Augustine, Retractiones, 1.9.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 63 |
| 23. Didymus, Commentarium In Job, 10.15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 176 |
| 24. Didymus, Commonatrii In Psalmos, 57.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 177 |
| 25. John Chrysostom, Homilies On Hebrews, 4.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 166 |
| 26. Augustine, Sermons, 56.9.13, 294.3.3, 294.7.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 48, 85 |
| 27. Theodore of Mopsuestia, Comm. In Gal., 1.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 208 |
| 28. Augustine, Contra Duas Epistolas Pelagianorum, 1.13.27, 1.17.34-1.17.35, 2.4.6-2.4.7, 4.4.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 64, 110, 244 |
| 29. Augustine, Reply To Faustus, 11.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 110 |
| 30. Augustine, Against Julian, 1.5.18, 1.6.22, 1.6.26-1.6.27, 3.25.57, 5.11.44, 5.16.62 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original •sexual situation of first humans Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 63, 64, 85, 163, 166 |
| 31. Ambrosiaster, Quaest., 127.10, 127.17-127.18, 127.24 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 139 |
| 32. Augustine, De Diversis Quaestionibus Octoginta Tribus, 66.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 47 |
| 33. Augustine, On Genesis Against The Manichaeans, 3.21, 6.28, 9.3, 9.5, 11.30, 11.41 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 41, 62, 63 |
| 34. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 3.3, 4.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 48, 85 |
| 35. Augustine, De Nuptiis Et Concupiscentia, 1.1.1, 1.23.25, 1.24.27, 2.14.29, 2.27.46 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 63, 64, 85 |
| 36. Augustine, Enchiridion, 8.27, 23.93 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 49, 85 |
37. Augustine, The City of God, 14.13, 14.23-14.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of •sexual situation of first humans Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 41, 63 | 14.13. Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For pride is the beginning of sin. Sirach 10:13 And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction. And it does so when it falls away from that unchangeable good which ought to satisfy it more than itself. This falling away is spontaneous; for if the will had remained steadfast in the love of that higher and changeless good by which it was illumined to intelligence and kindled into love, it would not have turned away to find satisfaction in itself, and so become frigid and benighted; the woman would not have believed the serpent spoke the truth, nor would the man have preferred the request of his wife to the command of God, nor have supposed that it was a venial trangression to cleave to the partner of his life even in a partnership of sin. The wicked deed, then - that is to say, the trangression of eating the forbidden fruit - was committed by persons who were already wicked. That evil fruit Matthew 7:18 could be brought forth only by a corrupt tree. But that the tree was evil was not the result of nature; for certainly it could become so only by the vice of the will, and vice is contrary to nature. Now, nature could not have been depraved by vice had it not been made out of nothing. Consequently, that it is a nature, this is because it is made by God; but that it falls away from Him, this is because it is made out of nothing. But man did not so fall away as to become absolutely nothing; but being turned towards himself, his being became more contracted than it was when he clave to Him who supremely is. Accordingly, to exist in himself, that is, to be his own satisfaction after abandoning God, is not quite to become a nonentity, but to approximate to that. And therefore the holy Scriptures designate the proud by another name, self-pleasers. For it is good to have the heart lifted up, yet not to one's self, for this is proud, but to the Lord, for this is obedient, and can be the act only of the humble. There is, therefore, something in humility which, strangely enough, exalts the heart, and something in pride which debases it. This seems, indeed, to be contradictory, that loftiness should debase and lowliness exalt. But pious humility enables us to submit to what is above us; and nothing is more exalted above us than God; and therefore humility, by making us subject to God, exalts us. But pride, being a defect of nature, by the very act of refusing subjection and revolting from Him who is supreme, falls to a low condition; and then comes to pass what is written: You cast them down when they lifted up themselves. For he does not say, when they had been lifted up, as if first they were exalted, and then afterwards cast down; but when they lifted up themselves even then they were cast down - that is to say, the very lifting up was already a fall. And therefore it is that humility is specially recommended to the city of God as it sojourns in this world, and is specially exhibited in the city of God, and in the person of Christ its King; while the contrary vice of pride, according to the testimony of the sacred writings, specially rules his adversary the devil. And certainly this is the great difference which distinguishes the two cities of which we speak, the one being the society of the godly men, the other of the ungodly, each associated with the angels that adhere to their party, and the one guided and fashioned by love of self, the other by love of God. The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself. It was this that made him listen with pleasure to the words, You shall be as gods, Genesis 3:5 which they would much more readily have accomplished by obediently adhering to their supreme and true end than by proudly living to themselves. For created gods are gods not by virtue of what is in themselves, but by a participation of the true God. By craving to be more, man becomes less; and by aspiring to be self-sufficing, he fell away from Him who truly suffices him. Accordingly, this wicked desire which prompts man to please himself as if he were himself light, and which thus turns him away from that light by which, had he followed it, he would himself have become light - this wicked desire, I say, already secretly existed in him, and the open sin was but its consequence. For that is true which is written, Pride goes before destruction, and before honor is humility; Proverbs 18:12 that is to say, secret ruin precedes open ruin, while the former is not counted ruin. For who counts exaltation ruin, though no sooner is the Highest forsaken than a fall is begun? But who does not recognize it as ruin, when there occurs an evident and indubitable transgression of the commandment? And consequently, God's prohibition had reference to such an act as, when committed, could not be defended on any pretense of doing what was righteous. And I make bold to say that it is useful for the proud to fall into an open and indisputable transgression, and so displease themselves, as already, by pleasing themselves, they had fallen. For Peter was in a healthier condition when he wept and was dissatisfied with himself, than when he boldly presumed and satisfied himself. And this is averred by the sacred Psalmist when he says, Fill their faces with shame, that they may seek Your name, O Lord; that is, that they who have pleased themselves in seeking their own glory may be pleased and satisfied with You in seeking Your glory. 14.23. But he who says that there should have been neither copulation nor generation but for sin, virtually says that man's sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. Luke 20:34 And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from human nature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. But so long as the will retains under its authority the other members, without which the members excited by lust to resist the will cannot accomplish what they seek, chastity is preserved, and the delight of sin foregone. And certainly, had not culpable disobedience been visited with penal disobedience, the marriage of Paradise should have been ignorant of this struggle and rebellion, this quarrel between will and lust, that the will may be satisfied and lust restrained, but those members, like all the rest, should have obeyed the will. The field of generation should have been sown by the organ created for this purpose, as the earth is sown by the hand. And whereas now, as we essay to investigate this subject more exactly, modesty hinders us, and compels us to ask pardon of chaste ears, there would have been no cause to do so, but we could have discoursed freely, and without fear of seeming obscene, upon all those points which occur to one who meditates on the subject. There would not have been even words which could be called obscene, but all that might be said of these members would have been as pure as what is said of the other parts of the body. Whoever, then, comes to the perusal of these pages with unchaste mind, let him blame his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle's censure of the horrible wickedness of the women who changed the natural use into that which is against nature, Romans 1:26 will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language. 14.24. The man, then, would have sown the seed, and the woman received it, as need required, the generative organs being moved by the will, not excited by lust. For we move at will not only those members which are furnished with joints of solid bone, as the hands, feet, and fingers, but we move also at will those which are composed of slack and soft nerves: we can put them in motion, or stretch them out, or bend and twist them, or contract and stiffen them, as we do with the muscles of the mouth and face. The lungs, which are the very tenderest of the viscera except the brain, and are therefore carefully sheltered in the cavity of the chest, yet for all purposes of inhaling and exhaling the breath, and of uttering and modulating the voice, are obedient to the will when we breathe, exhale, speak, shout, or sing, just as the bellows obey the smith or the organist. I will not press the fact that some animals have a natural power to move a single spot of the skin with which their whole body is covered, if they have felt on it anything they wish to drive off - a power so great, that by this shivering tremor of the skin they can not only shake off flies that have settled on them, but even spears that have fixed in their flesh. Man, it is true, has not this power; but is this any reason for supposing that God could not give it to such creatures as He wished to possess it? And therefore man himself also might very well have enjoyed absolute power over his members had he not forfeited it by his disobedience; for it was not difficult for God to form him so that what is now moved in his body only by lust should have been moved only at will. We know, too, that some men are differently constituted from others, and have some rare and remarkable faculty of doing with their body what other men can by no effort do, and, indeed, scarcely believe when they hear of others doing. There are persons who can move their ears, either one at a time, or both together. There are some who, without moving the head, can bring the hair down upon the forehead, and move the whole scalp backwards and forwards at pleasure. Some, by lightly pressing their stomach, bring up an incredible quantity and variety of things they have swallowed, and produce whatever they please, quite whole, as if out of a bag. Some so accurately mimic the voices of birds and beasts and other men, that, unless they are seen, the difference cannot be told. Some have such command of their bowels, that they can break wind continuously at pleasure, so as to produce the effect of singing. I myself have known a man who was accustomed to sweat whenever he wished. It is well known that some weep when they please, and shed a flood of tears. But far more incredible is that which some of our brethren saw quite recently. There was a presbyter called Restitutus, in the parish of the Calamensian Church, who, as often as he pleased (and he was asked to do this by those who desired to witness so remarkable a phenomenon), on some one imitating the wailings of mourners, became so insensible, and lay in a state so like death, that not only had he no feeling when they pinched and pricked him, but even when fire was applied to him, and he was burned by it, he had no sense of pain except afterwards from the wound. And that his body remained motionless, not by reason of his self-command, but because he was insensible, was proved by the fact that he breathed no more than a dead man; and yet he said that, when any one spoke with more than ordinary distinctness, he heard the voice, but as if it were a long way off. Seeing, then, that even in this mortal and miserable life the body serves some men by many remarkable movements and moods beyond the ordinary course of nature, what reason is there for doubting that, before man was involved by his sin in this weak and corruptible condition, his members might have served his will for the propagation of offspring without lust? Man has been given over to himself because he abandoned God, while he sought to be self-satisfying; and disobeying God, he could not obey even himself. Hence it is that he is involved in the obvious misery of being unable to live as he wishes. For if he lived as he wished, he would think himself blessed; but he could not be so if he lived wickedly. |
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| 38. Augustine, On The Good of Marriage, 2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 62 |
| 39. Augustine, Letters, 98.1, 98.6, 98.10, 157.3.19, 166.6.16, 186.6.19 (7th cent. CE - 7th cent. CE) Tagged with subjects: •sexual situation of first humans, personal as opposed to original •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 49, 83, 85, 110 |
| 40. Pelagius, De Operibus, 13 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 41 |
| 41. Pelagius, Virg. Laus, 6 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 41 |
| 42. Origensel. In Ps. 48, Sel. In Ps. 486, 48.6 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 183 |
| 43. Basil, Hom. De Ieiunio, 1.4 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 166 |
| 44. John Chrysostom, Habentes Eund. Sp., 4-5 Tagged with subjects: •nan Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 166 |
| 45. Athanasius, Fr.In Matth., 9 Tagged with subjects: •sexual situation of first humans, as distinct from sordes Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 197, 198 |
| 46. Anselm of Canterbury, In Ps., 50.7 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 176 |
| 47. John Chrysostom, Hom. Ad Neophytos, 3.21 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 163 |
| 48. Melito of Sardis, On Pascha, 48-53, 55, 54 Tagged with subjects: •nan Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 172 |
| 49. Pelagius, De Div. Leg., 5 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 41 |
| 50. Filastrius, Haer., 120 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 139 |
| 51. Zosimus, Ep., 190.6.23 Tagged with subjects: •sexual situation of first humans, universality of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 253 |
| 52. Zeno of Verona, Tractatus, 1.3.5 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 41 |
| 53. Titus of Bostra, Adv. Manichaeos, 3.21 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 208 |
| 54. Gregory of Nazianzus, Orations, 38.4 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 166 |
| 55. Julian of Eclanum, Op. Imp., 1.48, 2.228, 6.31 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 85, 125, 208 |
| 56. Augustine, Op. Imp., 1.52, 2.63, 3.154, 3.199, 4.43, 6.26, 6.36 Tagged with subjects: •sexual situation of first humans, personal as opposed to original •sexual situation of first humans Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 63, 64, 85, 109, 166 |
| 57. Julius Cassian, Stromata, 3.91.1-3.91.2, 3.94.1, 3.95.1-3.95.2, 3.97.2, 3.102.3-3.102.4, 3.104.1 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of •sexual situation of first humans Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 62, 190 |
| 58. Augustine, De Cat. Rud., 18.29, 26.52 Tagged with subjects: •sexual situation of first humans •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 61, 83 |
| 59. Julius Cassian, Comm. Ep. Gal., 6.8 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 190 |
| 60. Innocent, Epistulae, 181.7, 182.3, 182.5 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 244 |
| 61. John Chrysostom, Hom. In Ep. Ad Rom., 10.1 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 163 |
| 62. Didymus The Blind, Man., 3 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 177 |
| 63. Augustine, De Gen. Man., 1.19.30, 2.8.10, 2.9.15, 2.15.22, 2.21.32 Tagged with subjects: •sexual situation of first humans •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 41, 61 |
| 64. Augustine, Exp. Prop. Ep. Rom., 12, 38 Tagged with subjects: •nan Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 47 |
| 65. Augustine, Exp. Ep. Gal., 46 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 47 |
| 66. Eusebius, Panopl. Dogm., 26 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 204 |
| 67. John of Damascus, De Haeresibus, 80 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 204 |
| 68. Lactantius, Liber Graduum, 15.2, 20.17 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 204 |
| 69. Ps.-Macarius, Hom., 15.49 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 204 |
| 70. Augustine, De Pecc. Orig., 2.35.40 Tagged with subjects: •sexual situation of first humans Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 63 |
| 71. Theodore of Mopsuestia, Hom. Cat., 14.14 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 208 |
| 72. Theodore of Mopsuestia, In Rom., 5.13-5.14, 5.18-5.19, 5.21, 8.19 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 208 |
| 73. Anonymous Quartodeciman, In S. Pascha, 57 Tagged with subjects: •sexual situation of first humans, universality of Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 173 |
| 74. Council of Carthage, 397, Canons, 2 Tagged with subjects: •sexual situation of first humans, personal as opposed to original Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 251 |
