1. Hebrew Bible, Genesis, 2.25, 3.16, 4.5-4.8, 4.22-4.23, 12.15, 20.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sin, of adam Found in books: Marmodoro and Prince (2015) 241; Zawanowska and Wilk (2022) 514| 2.25. "וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃", 3.16. "אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃", 4.5. "וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃", 4.6. "וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃", 4.7. "הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃", 4.8. "וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃", 4.22. "וְצִלָּה גַם־הִוא יָלְדָה אֶת־תּוּבַל קַיִן לֹטֵשׁ כָּל־חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל וַאֲחוֹת תּוּבַל־קַיִן נַעֲמָה׃", 4.23. "וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ הַאְזֵנָּה אִמְרָתִי כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי׃", 12.15. "וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃", 20.2. "וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃", | 2.25. "And they were both naked, the man and his wife, and were not ashamed.", 3.16. "Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’", 4.5. "but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell.", 4.6. "And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?", 4.7. "If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’", 4.8. "And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.", 4.22. "And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah.", 4.23. "And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me;", 12.15. "And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.", 20.2. "And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah.", |
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| 2. Hebrew Bible, Joel, 3.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sin, of adam Found in books: Marmodoro and Prince (2015) 241 |
3. Hebrew Bible, Isaiah, 2.4, 14.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sin, of adam •adam, sin of Found in books: Lunn-Rockliffe (2007) 149; Marmodoro and Prince (2015) 241| 2.4. "וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃", 14.12. "אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃", | 2.4. "And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.", 14.12. "How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations!", |
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4. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Lunn-Rockliffe (2007) 149 | 11. And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.'" |
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5. New Testament, Luke, 10.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adam, sin of Found in books: Lunn-Rockliffe (2007) 149| 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. | 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. |
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6. New Testament, Romans, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adam, sin of •sin of adam Found in books: Lunn-Rockliffe (2007) 18, 19; Osborne (2001) 218| 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. | 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. |
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7. New Testament, Galatians, 2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adam, sin of Found in books: Lunn-Rockliffe (2007) 18| 2.11. Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· | 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. |
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| 8. Alexander of Aphrodisias, Commentaries On Metaphysics, 12.23.2-12.23.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, sin of Found in books: Lunn-Rockliffe (2007) 100 |
| 9. 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) 190 |
| 10. Irenaeus, Refutation of All Heresies, 1.28.1, 3.16.6, 3.16.9, 3.17.1, 3.18.5, 3.18.7, 3.21.4, 3.22.4, 3.23.1-3.23.2, 4.12.4-4.12.5, 4.13.1-4.13.3, 4.16.5, 4.33.4, 4.37.7, 4.38.1, 5.1.3, 5.17.1, 5.17.3, 5.21.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of •sin of adam Found in books: Beatrice (2013) 190, 194; Osborne (2001) 110, 218 |
| 11. 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) 190 |
| 12. Clement of Alexandria, Miscellanies, 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, sin of adam and eve, nature of Found in books: Beatrice (2013) 41, 190, 194 |
| 13. Cyprian, Letters, 64.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sin, of adam Found in books: Marmodoro and Prince (2015) 241 |
| 14. Cyprian, Letters, 64.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sin, of adam Found in books: Marmodoro and Prince (2015) 241 |
| 15. Cyprian, Letters, 64.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sin, of adam Found in books: Marmodoro and Prince (2015) 241 |
| 16. Cyprian, Letters, 64.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sin, of adam Found in books: Marmodoro and Prince (2015) 241 |
17. 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) 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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| 18. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, sin of Found in books: Lunn-Rockliffe (2007) 149 |
19. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sin, of adam Found in books: Zawanowska and Wilk (2022) 514| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b |
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20. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sin, of adam and eve Found in books: Rubenstein (2018) 41, 42, 43| 81b. תיב שפיר אמר ליה הבו לי כסא יהבו ליה כסא אכמר שדא ביה כיחו נחרו ביה שקא ומית שמעו דהוו קאמרי פלימו קטל גברא פלימו קטל גברא ערק וטשא נפשיה בבית הכסא אזיל בתריה נפל קמיה כי דחזייה דהוה מצטער גלי ליה נפשיה אמר ליה מאי טעמא אמרת הכי ואלא היכי אימא אמר ליה לימא מר רחמנא נגער ביה בשטן,רבי חייא בר אשי הוה רגיל כל עידן דהוה נפל לאפיה הוה אמר הרחמן יצילנו מיצר הרע יומא חד שמעתינהו דביתהו אמרה מכדי הא כמה שני דפריש ליה מינאי מאי טעמא קאמר הכי,יומא חדא הוה קא גריס בגינתיה קשטה נפשה חלפה ותנייה קמיה אמר לה מאן את אמרה אנא חרותא דהדרי מיומא תבעה אמרה ליה אייתי ניהליה להך רומנא דריש צוציתא שוור אזל אתייה ניהלה,כי אתא לביתיה הוה קא שגרא דביתהו תנורא סליק וקא יתיב בגויה אמרה ליה מאי האי אמר לה הכי והכי הוה מעשה אמרה ליה אנא הואי לא אשגח בה עד דיהבה ליה סימני אמר לה אנא מיהא לאיסורא איכווני כל ימיו של אותו צדיק היה מתענה עד שמת באותה מיתה,דתניא (במדבר ל, יג) אישה הפרם וה' יסלח לה במה הכתוב מדבר באשה שנדרה בנזיר ושמע בעלה והפר לה והיא לא ידעה שהפר לה בעלה והיתה שותה יין ומטמאה למתים,רבי עקיבא כי הוה מטי להאי פסוקא הוה בכי אמר ומה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר טלה אמרה תורה צריכה כפרה וסליחה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר חזיר על אחת כמה וכמה,כיוצא בדבר אתה אומר (ויקרא ה, יז) ולא ידע ואשם ונשא עונו כשהיה רבי עקיבא מגיע לפסוק זה היה בוכה ומה מי שנתכוין לאכול שומן ועלה בידו חלב אמרה תורה ולא ידע ואשם ונשא עונו מי שנתכוין לאכול חלב ועלה בידו חלב על אחת כמה וכמה איסי בן יהודה אומר ולא ידע ואשם ונשא עונו על דבר זה ידוו כל הדווים,מתייחד אדם עם אמו אמר רב יהודה אמר רב אסי מתייחד אדם עם אחותו ודר עם אמו ועם בתו כי אמרה קמיה דשמואל אמר אסור להתייחד עם כל עריות שבתורה ואפילו עם בהמה,תנן מתייחד אדם עם אמו ועם בתו וישן עמהם בקירוב בשר ותיובתא דשמואל אמר לך שמואל וליטעמיך הא דתניא אחותו וחמותו ושאר כל עריות שבתורה אין מתייחד עמהם אלא בעדים בעדים אין שלא בעדים לא,אלא תנאי היא דתניא אמר רבי מאיר הזהרו בי מפני בתי אמר רבי טרפון הזהרו בי מפני כלתי ליגלג עליו אותו תלמיד אמר רבי אבהו משום רבי חנינא בן גמליאל לא היו ימים מועטים עד שנכשל אותו תלמיד בחמותו,אפילו עם בהמה אביי מכלליה מכולה דברא רב ששת מעבר ליה מצרא רב חנן מנהרדעא איקלע לרב כהנא לפום נהרא חזייה דיתיב וקא גרס וקיימא בהמה קמיה אמר ליה לא סבר לה מר אפילו עם בהמה אמר ליה לאו אדעתאי,אמר רבא מתייחד אדם עם שתי יבמות ועם שתי צרות עם אשה וחמותה עם אשה ובת בעלה עם אשה ותינוקת שיודעת טעם ביאה ואין מוסרת עצמה לביאה,הגדילו זה ישן בכסותו וכו' וכמה אמר רב אדא בר רב עזא אמר רב אסי תינוקת בת תשע שנים ויום אחד תינוק בן שתים עשרה שנה ויום אחד איכא דאמרי תינוקת בת שתים עשרה שנה ויום אחד תינוק בן שלש עשרה ויום אחד וזה וזה כדי שיהיו (יחזקאל טז, ז) שדים נכונו ושערך צמח,אמר רפרם בר פפא א"ר חסדא לא שנו אלא שאינה בושה לעמוד לפניו ערום אבל בושה לעמוד לפניו ערום אסור מאי טעמא יצר אלבשה,רב אחא בר אבא איקלע לבי רב חסדא חתניה שקליה לבת ברתיה אותבוה בכנפיה אמר ליה לא סבר לה מר דמקדשא אמר ליה עברת לך אדרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה מר נמי עבר ליה אדשמואל דאמר שמואל אין משתמשים באשה אמר ליה אנא כאידך דשמואל סבירא לי דאמר שמואל | 81b. b Sit properly /b and do not act in a revolting manner. Satan then b said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into /b the cup. b They berated him /b for acting this way, at which point Satan pretended to b sink /b down b and die. They heard /b people around them b saying: Peleimu killed a man! Peleimu killed a man! /b Peleimu b fled and hid himself in the bathroom. /b Satan b followed him /b and b fell before him. Upon seeing that /b Peleimu b was suffering, he revealed himself to him. /b Satan b said to him: What is the reason that you spoke this way, /b provoking me by saying: An arrow in the eye of Satan? He replied: b But what then should I say? /b Satan b said to him: Let the Master, /b i.e., Peleimu, b say: /b Let b the Merciful One rebuke the Satan. /b ,The Gemara relates: b Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face /b in prayer: b May the Merciful One save us from the evil inclination. One day his wife heard him /b saying this prayer. b She said: After all, it has been several years since he has withdrawn from /b engaging in intercourse with b me /b due to his advanced years. b What is the reason that he says this /b prayer, as there is no concern that he will engage in sinful sexual behavior?, b One day, /b while b he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta, /b a well-known prostitute, b returning from my day /b at work. b He propositioned her. She said to him: Give me that pomegranate from the top of the tree /b as payment. b He leapt up, went, /b and b brought it to her, /b and they engaged in intercourse., b When he came home, his wife was lighting /b a fire in the b oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident /b occurred; he told her that he engaged in intercourse with a prostitute. b She said to him: It was I. He paid no attention to her, /b thinking she was merely trying to comfort him, b until she gave him signs /b that it was indeed she. b He said to her: I, in any event, intended to transgress. /b The Gemara relates: b All the days of that righteous man he would fast /b for the transgression he intended to commit, b until he died by that death /b in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. b As it is taught /b in a i baraita /i concerning a husband who nullified the vow of his wife: b “Her husband has made them null; and the Lord will forgive her” /b (Numbers 30:13). b With regard to what /b case b is the verse speaking? /b Why would the woman require forgiveness if her husband has nullified her vow? It is referring b to a woman who vowed /b to b be a nazirite, and her husband heard and nullified her /b vow. b And she did not know that her husband had nullified her /b vow, b and she drank wine and contracted impurity from a corpse, /b violating her presumed vow.,The Gemara relates: b When Rabbi Akiva came to this verse he would cry. He said: And if /b with regard to b one who intended to eat pork, and /b kosher b lamb came up in his hand, /b like this woman who intended to violate her vow but in fact did not, b the Torah /b nevertheless b says: She requires atonement and forgiveness, all the more so /b does b one who intended to eat pork and pork came up in his hand /b require atonement and forgiveness., b In a similar manner, you /b can b say /b that the same lesson can be derived from the verse: b “Though he know it not, yet is he guilty, and shall bear his iniquity” /b (Leviticus 5:17). b When Rabbi Akiva came to this verse he would cry. /b He said: b And if /b with regard to b one who intended to eat /b permitted b fat, and /b forbidden b fat /b mistakenly b came up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more so /b is this true for b one who intended to eat /b forbidden b fat and /b forbidden b fat came up in his hand. Isi ben Yehuda says /b with regard to the verse b “Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve, /b since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that b a man may be secluded with his mother. Rav Yehuda says /b that b Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter /b in a permanent arrangement, without concern. b When he said this before Shmuel, /b the latter b said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, /b as it is prohibited to engage in intercourse with an animal as well., b We learned /b in the mishna: b A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and /b this appears to be b a conclusive refutation of /b the statement of b Shmuel. /b The Gemara answers: b Shmuel /b could have b said to you: And according to your reasoning, /b how should one explain b that which is taught /b in a i baraita /i : With regard to b his sister, and his mother-in-law, and all those with whom relations are forbidden, /b including his mother and daughter, b one may be secluded with them only /b in the presence b of witnesses, /b from which it can be inferred: In the presence b of witnesses, yes; without /b the presence b of witnesses, no. /b This i baraita /i supports the opinion of Shmuel that one may not be secluded with his mother or sister., b Rather, /b it b is /b a dispute between b i tanna’im /i /b as to whether one may be secluded with his mother or sister. b As it is taught /b in a i baraita /i : b Rabbi Meir said: Be careful with me because of my daughter, /b i.e., make sure I am not left secluded with her. Similarly, b Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him /b for being wary of the possibility of sinning with his daughter-in-law. b Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbled /b into sin b with his mother-in-law. /b ,The Gemara stated that according to Shmuel it is prohibited for one to be alone b even with an animal. /b The Gemara relates: b Abaye removed /b the animals b from the entire field /b he was in. b Rav Sheshet transferred /b the animals to the other side b of the fence. Rav Ḥa from Neharde’a happened /b to come b to Rav Kahana in Pum Nahara. He saw that /b he b was sitting and studying, and an animal was standing before him. /b Rav Ḥa b said to him: Doesn’t the Master hold /b that one may not be secluded b even with an animal? /b Rav Kahana b said to him: It /b did b not /b enter b my mind /b that an animal was before me., b Rava says: A man may be secluded with two sisters-in-law and with two rival wives, /b i.e., two women who share a husband; b with a woman and her mother-in-law; /b and b with a woman and her husband’s daughter. /b Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded b with a woman and a girl who knows the meaning of sexual intercourse, /b i.e., one who is old enough to understand the nature of intercourse, b but /b is still young enough that b she does not submit herself to intercourse, /b since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that b when /b one’s children b have grown up, this one sleeps in his garment /b and that one sleeps in her garment, but they may share a bed. The Gemara asks: b And how /b old must a child be to be considered grown up for the purposes of this i halakha /i ? b Rav Adda bar Rav Azza says /b that b Rav Asi says: A girl /b must reach the b age /b of b nine years and one day; a boy /b must reach the b age /b of b twelve years and one day. There are /b those b who say: A girl /b must reach the b age /b of b twelve years and one day; a boy /b must reach the b age /b of b thirteen /b years b and one day. And /b according to b this and that, /b according to both opinions, the girl is considered a child b until /b she has reached the stage of: b “Your breasts were fashioned, and your hair was grown” /b (Ezekiel 16:7), meaning the onset of puberty., b Rafram bar Pappa says /b that b Rav Ḥisda says: They taught /b that a man may sleep in close proximity to his minor daughter b only if she is not ashamed to stand naked before him, but /b if she is b ashamed to stand naked before him, it is prohibited /b for him to sleep close to her, regardless of her age. b What is the reason? /b It is that the b inclination has a hold upon her, /b as otherwise she would not be ashamed.,The Gemara relates: b Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap. /b Rav Ḥisda b said to him: Doesn’t the Master think that she /b might already be b betrothed? /b Rav Aḥa b said to him: /b If that is true, b you have transgressed /b the ruling b of Rav, as Rav Yehuda says /b that b Rav says, and some say /b it was said by b Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want /b to marry b so-and-so, /b as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: b The Master has likewise transgressed /b the words b of Shmuel. As Shmuel says: One may not make use of a woman, /b so how can you hold her on your lap? b He said to him: I hold in accordance with another /b statement b of Shmuel, as Shmuel says: /b |
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| 21. Augustine, Confessions, 8.17, 8.19-8.20, 8.22-8.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam and eve, voluntary sin of Found in books: Nisula (2012) 287 |
| 22. 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) 139 |
| 23. 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) 204 |
| 24. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.2.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam and eve, voluntary sin of Found in books: Nisula (2012) 287 |
| 25. Augustine, On Genesis Against The Manichaeans, 11.30, 11.41 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41 |
| 26. Augustine, Contra Duas Epistolas Pelagianorum, 1.13.27, 4.4.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, of adam •adam, sin of Found in books: Lunn-Rockliffe (2007) 18; Marmodoro and Prince (2015) 241 |
| 27. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 3.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 48 |
| 28. Augustine, De Libero Arbitrio, 3.29, 3.51-3.54, 3.56-3.59, 3.61, 3.70 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam and eve, voluntary sin of Found in books: Nisula (2012) 73, 74 |
| 29. Ambrosiaster, Quaestiones Veteris Et Novi Testamenti, 2.4, 83.6, 98.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, sin of Found in books: Lunn-Rockliffe (2007) 154, 166 |
| 30. Ambrose, On Faith, To Gratian Augustus, 5.12.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, sin of Found in books: Lunn-Rockliffe (2007) 19 |
31. Augustine, The City of God, 14.13, 14.26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of •sin, of adam Found in books: Beatrice (2013) 41; Marmodoro and Prince (2015) 241 | 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. 14.26. In Paradise, then, man lived as he desired so long as he desired what God had commanded. He lived in the enjoyment of God, and was good by God's goodness; he lived without any want, and had it in his power so to live eternally. He had food that he might not hunger, drink that he might not thirst, the tree of life that old age might not waste him. There was in his body no corruption, nor seed of corruption, which could produce in him any unpleasant sensation. He feared no inward disease, no outward accident. Soundest health blessed his body, absolute tranquillity his soul. As in Paradise there was no excessive heat or cold, so its inhabitants were exempt from the vicissitudes of fear and desire. No sadness of any kind was there, nor any foolish joy; true gladness ceaselessly flowed from the presence of God, who was loved out of a pure heart, and a good conscience, and faith unfeigned. 1 Timothy 1:5 The honest love of husband and wife made a sure harmony between them. Body and spirit worked harmoniously together, and the commandment was kept without labor. No languor made their leisure wearisome; no sleepiness interrupted their desire to labor. In tanta facilitate rerum et felicitate hominum, absit ut suspicemur, non potuisse prolem seri sine libidinis morbo: sed eo voluntatis nutu moverentur illa membra qua c tera, et sine ardoris illecebroso stimulo cum tranquillitate animi et corporis nulla corruptione integritatis infunderetur gremio maritus uxoris. Neque enim quia experientia probari non potest, ideo credendum non est; quando illas corporis partes non ageret turbidus calor, sed spontanea potestas, sicut opus esset, adhiberet; ita tunc potuisse utero conjugis salva integritate feminei genitalis virile semen immitti, sicut nunc potest eadem integritate salva ex utero virginis fluxus menstrui cruoris emitti. Eadem quippe via posset illud injici, qua hoc potest ejici. Ut enim ad pariendum non doloris gemitus, sed maturitatis impulsus feminea viscera relaxaret: sic ad fœtandum et concipiendum non libidinis appetitus, sed voluntarius usus naturam utramque conjungeret. We speak of things which are now shameful, and although we try, as well as we are able, to conceive them as they were before they became shameful, yet necessity compels us rather to limit our discussion to the bounds set by modesty than to extend it as our moderate faculty of discourse might suggest. For since that which I have been speaking of was not experienced even by those who might have experienced it - I mean our first parents (for sin and its merited banishment from Paradise anticipated this passionless generation on their part) - when sexual intercourse is spoken of now, it suggests to men's thoughts not such a placid obedience to the will as is conceivable in our first parents, but such violent acting of lust as they themselves have experienced. And therefore modesty shuts my mouth, although my mind conceives the matter clearly. But Almighty God, the supreme and supremely good Creator of all natures, who aids and rewards good wills, while He abandons and condemns the bad, and rules both, was not destitute of a plan by which He might people His city with the fixed number of citizens which His wisdom had foreordained even out of the condemned human race, discriminating them not now by merits, since the whole mass was condemned as if in a vitiated root, but by grace, and showing, not only in the case of the redeemed, but also in those who were not delivered, how much grace He has bestowed upon them. For every one acknowledges that he has been rescued from evil, not by deserved, but by gratuitous goodness, when he is singled out from the company of those with whom he might justly have borne a common punishment, and is allowed to go scathless. Why, then, should God not have created those whom He foresaw would sin, since He was able to show in and by them both what their guilt merited, and what His grace bestowed, and since, under His creating and disposing hand, even the perverse disorder of the wicked could not pervert the right order of things? |
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| 32. Augustine, Retractiones, 1.15.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam and eve, voluntary sin of Found in books: Nisula (2012) 77 |
| 33. Augustine, Sermons, 56.9.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 48 |
| 34. Augustine, Enchiridion, 8.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 49 |
| 35. Augustine, Letters, 82.24, 186.6.19 (7th cent. CE - 7th cent. CE) Tagged with subjects: •adam, sin of •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 49; Lunn-Rockliffe (2007) 18 |
| 36. Augustine, Adn. Iob, 16 Tagged with subjects: •adam and eve, voluntary sin of Found in books: Nisula (2012) 77 |
| 37. Plotinus, En., 3.2.7 Tagged with subjects: •adam and eve, voluntary sin of Found in books: Nisula (2012) 73 |
| 38. Augustine, Gn. Adu. Man., 2.15.22 Tagged with subjects: •adam and eve, voluntary sin of Found in books: Nisula (2012) 105 |
| 39. Augustine, Gn. Litt., 8.13.30 Tagged with subjects: •adam and eve, voluntary sin of Found in books: Nisula (2012) 105 |
| 40. Augustine, Ciu., 12.22, 13.13, 14.12 Tagged with subjects: •adam and eve, voluntary sin of Found in books: Nisula (2012) 105 |
| 41. Filastrius, Haer., 120 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 139 |
| 42. Eusebius, Panopl. Dogm., 26 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 204 |
| 43. Pelagius, De Operibus, 13 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41 |
| 44. 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) 41 |
| 45. 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) 204 |
| 46. 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) 204 |
| 47. 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) 204 |
| 48. Augustine, De Gen. Man., 2.15.22 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41 |
| 49. 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) 190 |
| 50. 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 Found in books: Beatrice (2013) 190 |
| 51. Augustine, Diu. Qu., 67.3 Tagged with subjects: •adam and eve, voluntary sin of Found in books: Nisula (2012) 74 |
| 52. Pelagius, Virg. Laus, 6 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41 |
| 53. 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) 41 |
