Early Church Fathers Scripture Index : Texts
Genesis 2:25
There are 10 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 455, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XXII.—Christ assumed actual flesh, conceived and born of the Virgin. (HTML)
CCEL Footnote 3748 (In-Text, Margin)
4. In accordance with this design, Mary the Virgin is found obedient, saying, “Behold the handmaid of the Lord; be it unto me according to thy word.” But Eve was disobedient; for she did not obey when as yet she was a virgin. And even as she, having indeed a husband, Adam, but being nevertheless as yet a virgin (for in Paradise “they were both naked, and were not ashamed,”[Genesis 2:25] inasmuch as they, having been created a short time previously, had no understanding of the procreation of children: for it was necessary that they should first come to adult age, and then multiply from that time onward), having become disobedient, was made the cause of death, both to herself and to the entire ...
Ante-Nicene Fathers, Volume 3, page 191, footnote 8 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
Spirit--A Term Expressive of an Operation of the Soul, Not of Its Nature. To Be Carefully Distinguished from the Spirit of God. (HTML)
CCEL Footnote 1568 (In-Text, Margin)
... who subdue the works of the flesh; because the apostle also says, that “that is not first which is spiritual, but that which is natural, (or in possession of the natural soul,) and afterward that which is spiritual.” For, inasmuch as Adam straightway predicted that “great mystery of Christ and the church,” when he said, “This now is bone of my bones, and flesh of my flesh; therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall become one flesh,”[Genesis 2:24-25] he experienced the influence of the Spirit. For there fell upon him that ecstasy, which is the Holy Ghost’s operative virtue of prophecy. And even the evil spirit too is an influence which comes upon a man. Indeed, the Spirit of God not more really ...
Ante-Nicene Fathers, Volume 4, page 34, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Veiling of Virgins. (HTML)
The Rule of Veiling Not Applicable to Children. (HTML)
CCEL Footnote 311 (In-Text, Margin)
... begins to be self-conscious, and to awake to the sense of her own nature, and to emerge from the virgin ’s (sense), and to experience that novel (sensation) which belongs to the succeeding age. For withal the founders of the race, Adam and Eve, so long as they were without intelligence, went “naked;” but after they tasted of “the tree of recognition,” they were first sensible of nothing more than of their cause for shame. Thus they each marked their intelligence of their own sex by a covering.[Genesis 2:25] But even if it is “on account of the angels” that she is to be veiled, doubtless the age from which the law of the veil will come into operation will be that from which “the daughters of men” were able to invite concupiscence of their persons, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 276, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)
Of the Nakedness of Our First Parents, Which They Saw After Their Base and Shameful Sin. (HTML)
CCEL Footnote 742 (In-Text, Margin)
Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called “shameful.” Their condition was different before sin. For as it is written, “They were naked and were not ashamed,”[Genesis 2:25] —not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will’s consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 59, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Man’s State Before the Fall. (HTML)
CCEL Footnote 591 (In-Text, Margin)
... violated their obedience they were pleasing to God, and God was pleasing to them; and though they carried about an animal body, they yet felt in it no disobedience moving against themselves. This was the righteous appointment, that inasmuch as their soul had received from the Lord the body for its servant, as it itself obeyed the Lord, even so its body should obey Him, and should exhibit a service suitable to the life given it without resistance. Hence “they were both naked, and were not ashamed.”[Genesis 2:25] It is with a natural instinct of shame that the rational soul is now indeed affected, because in that flesh, over whose service it received the right of power, it can no longer, owing to some indescribable infirmity, prevent the motion of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 266, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
The Censuring of Lust is Not a Condemnation of Marriage; Whence Comes Shame in the Human Body. Adam and Eve Were Not Created Blind; Meaning of Their 'Eyes Being Opened.' (HTML)
CCEL Footnote 2081 (In-Text, Margin)
... beheld so clearly by him when he said, “This is now bone of my bone, and flesh of my flesh”? If, indeed, any one shall be so determined on cavilling as to insist that Adam might have acquired a discernment of these objects, not by sight but by touch, what explanation will he have to give of the passage wherein we are told how the woman “saw that the tree,” from which she was about to pluck the forbidden fruit, “was pleasant for the eyes to behold”? No; “they were both naked, and were not ashamed,”[Genesis 2:25] not because they had no eyesight, but because they perceived no reason to be ashamed in their members, which had all along been seen by them. For it is not said: They were both naked, and knew it not; but “they were not ashamed.” Because, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 294, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Augustin’s Answer to This Argument. Its Dealing with Scripture. (HTML)
CCEL Footnote 2258 (In-Text, Margin)
Now to this lengthy statement of his we have to say in answer, that, in the passages which he has quoted from the sacred writings, there is nothing said about that shameful lust, which we say did not exist in the body of our first parents in their blessedness, when they were naked and were not ashamed.[Genesis 2:25] The first passage from the apostle was spoken of the seeds of corn, which first die in order to be quickened. For some reason or other, he was unwilling to complete the verse for his quotation. All he adduces from it is: “Thou fool, that which thou sowest is not quickened;” but the apostle adds, “except it die.” This writer, however, so far as I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 444, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke xiii. 6, where we are told of the fig-tree, which bare no fruit for three years; and of the woman which was in an infirmity eighteen years; and on the words of the ninth Psalm, v. 19, ‘Arise, O Lord; let not man prevail: let the nations be judged in thy sight.’ (HTML)
CCEL Footnote 3443 (In-Text, Margin)
... me to say. The fig-tree is the human race. And the three years are the three times; one before the Law, the second under the Law, the third under grace. Now there is nothing unsuitable in understanding by “the fig-tree” the human race. For when the first man sinned, he covered his nakedness with fig-leaves; covered those members, from which we derive our birth. For what before his sin should have been his glory, after sin became his shame. So before that, “they were naked, and were not ashamed.”[Genesis 2:25] For they had no reason to blush, when no sin had gone before; nor could they blush for their Creator’s works, because they had not yet mingled any evil work of their own with the good works of their Creator. For they had not yet eaten of the tree of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 470, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John i. 48,’When thou wast under the fig tree, I saw thee,’ etc. (HTML)
CCEL Footnote 3638 (In-Text, Margin)
... that fitness of significancy, in which ye know that the first man, when he sinned, covered himself with fig leaves. For with these leaves they covered their nakedness when they blushed for their sin; and what God had made them for members, they made for themselves occasions of shame. For they had no need to blush for the work of God; but the cause of sin preceded shame. If iniquity had not gone before, nakedness would never have been put to the blush. For “they were naked, and were not ashamed.”[Genesis 2:25] For they had committed nothing to be ashamed for. But why have I said all this? That we may understand that by the fig-tree sin is signified. What then is, “when thou wast under the fig-tree, I saw thee”? When thou wast under sin, I saw thee. And ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 29b, footnote 12 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book II (HTML)
Concerning Paradise. (HTML)
... appetites are too strong, being like solid food to tender babes still in need of milk. For our Creator, God, did not intend us to be burdened with care and troubled about many things, nor to take thought about, or make provision for, our own life. But this at length was Adam’s fate: for he tasted and knew that he was naked and made a girdle round about him: for he took fig-leaves and girded himself about. But before they took of the fruit, They were both naked, Adam and Eve, and were not ashamed[Genesis 2:25]. For God meant that we should be thus free from passion, and this is indeed the mark of a mind absolutely void of passion. Yea, He meant us further to be free from care and to have but one work to perform, to sing as do the angels, without ceasing ...