Early Church Fathers Scripture Index : Texts
Genesis 5
There are 40 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 7, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter IX.—Examples of the saints. (HTML)
CCEL Footnote 44 (In-Text, Margin)
Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours, and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us stedfastly contemplate those who have perfectly ministered to His excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him.[Genesis 5:24] Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark.
Ante-Nicene Fathers, Volume 1, page 110, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Antiochians (HTML)
Chapter II.—The true doctrine respecting God and Christ. (HTML)
CCEL Footnote 1222 (In-Text, Margin)
For Moses, the faithful servant of God, when he said, “The Lord thy God is one Lord,” and thus proclaimed that there was only one God, did yet forthwith confess also our Lord when he said, “The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord.” And again, “And God said, Let Us make man after our image: and so God made man, after the image of God made He him.” And further, “In the image of God made He man.”[Genesis 5:1] And that [the Son of God] was to be made man, [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”
Ante-Nicene Fathers, Volume 3, page 153, footnote 6 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
The Law Anterior to Moses. (HTML)
CCEL Footnote 1156 (In-Text, Margin)
... Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. Noah also, uncircumcised—yes, and inobservant of the Sabbath—God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and inobservant of the Sabbath, He translated from this world;[Genesis 5:22] who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God. Melchizedek also, “the priest of the most high God,” uncircumcised ...
Ante-Nicene Fathers, Volume 3, page 153, footnote 6 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
The Law Anterior to Moses. (HTML)
CCEL Footnote 1156 (In-Text, Margin)
... Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. Noah also, uncircumcised—yes, and inobservant of the Sabbath—God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and inobservant of the Sabbath, He translated from this world;[Genesis 5:24] who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God. Melchizedek also, “the priest of the most high God,” uncircumcised ...
Ante-Nicene Fathers, Volume 3, page 227, footnote 6 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
The Absurd Opinion of Epicurus and the Profane Conceits of the Heretic Menander on Death, Even Enoch and Elijah Reserved for Death. (HTML)
CCEL Footnote 1785 (In-Text, Margin)
... contrary, all nations have “to ascend to the mount of the Lord and to the house of the God of Jacob,” who demands of His saints in martyrdom that death which He exacted even of His Christ. No one will ascribe to magic such influence as shall exempt from death, or which shall refresh and vivify life, like the vine by the renewal of its condition. Such power was not accorded to the great Medea herself—over a human being at any rate, if allowed her over a silly sheep. Enoch no doubt was translated,[Genesis 5:24] and so was Elijah; nor did they experience death: it was postponed, (and only postponed,) most certainly: they are reserved for the suffering of death, that by their blood they may extinguish Antichrist. Even John underwent death, although ...
Ante-Nicene Fathers, Volume 3, page 591, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
From This Perfection of Our Restored Bodies Will Flow the Consciousness of Undisturbed Joy and Peace. (HTML)
CCEL Footnote 7737 (In-Text, Margin)
... swallowed by the monster of the deep, in whose belly whole ships were devoured, and after three days was vomited out again safe and sound; that Enoch and Elias, who even now, without experiencing a resurrection (because they have not even encountered death), are learning to the full what it is for the flesh to be exempted from all humiliation, and all loss, and all injury, and all disgrace—translated as they have been from this world, and from this very cause already candidates for everlasting life;[Genesis 5:24] —to what faith do these notable facts bear witness, if not to that which ought to inspire in us the belief that they are proofs and documents of our own future integrity and perfect resurrection? For, to borrow the apostle’s phrase, these ...
Ante-Nicene Fathers, Volume 4, page 15, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Apparel of Women. (HTML)
Book I (HTML)
Concerning the Genuineness of “The Prophecy of Enoch.” (HTML)
I am aware that the Scripture of Enoch, which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either. I suppose they did not think that, having been published before the deluge, it could have safely survived that world-wide calamity, the abolisher of all things. If that is the reason (for rejecting it), let them recall to their memory that Noah, the survivor of the deluge, was the great-grandson of Enoch himself;[Genesis 5:21] and he, of course, had heard and remembered, from domestic renown and hereditary tradition, concerning his own great-grandfather’s “grace in the sight of God,” and concerning all his preachings; since Enoch had given no other charge to Methuselah than ...
Ante-Nicene Fathers, Volume 4, page 15, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Apparel of Women. (HTML)
Book I (HTML)
Concerning the Genuineness of “The Prophecy of Enoch.” (HTML)
I am aware that the Scripture of Enoch, which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either. I suppose they did not think that, having been published before the deluge, it could have safely survived that world-wide calamity, the abolisher of all things. If that is the reason (for rejecting it), let them recall to their memory that Noah, the survivor of the deluge, was the great-grandson of Enoch himself;[Genesis 5:25] and he, of course, had heard and remembered, from domestic renown and hereditary tradition, concerning his own great-grandfather’s “grace in the sight of God,” and concerning all his preachings; since Enoch had given no other charge to Methuselah than ...
Ante-Nicene Fathers, Volume 4, page 15, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Apparel of Women. (HTML)
Book I (HTML)
Concerning the Genuineness of “The Prophecy of Enoch.” (HTML)
I am aware that the Scripture of Enoch, which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either. I suppose they did not think that, having been published before the deluge, it could have safely survived that world-wide calamity, the abolisher of all things. If that is the reason (for rejecting it), let them recall to their memory that Noah, the survivor of the deluge, was the great-grandson of Enoch himself;[Genesis 5:28-29] and he, of course, had heard and remembered, from domestic renown and hereditary tradition, concerning his own great-grandfather’s “grace in the sight of God,” and concerning all his preachings; since Enoch had given no other charge to Methuselah than ...
Ante-Nicene Fathers, Volume 4, page 248, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book I (HTML)
On Christ. (HTML)
... illustration. Respecting him, however, we shall see more precisely, God willing, when we come to expound the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in respect of this, that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, “And Adam begat Seth in his own likeness, and after his own image.”[Genesis 5:3] Now this image contains the unity of nature and substance belonging to Father and Son. For if the Son do, in like manner, all those things which the Father doth, then, in virtue of the Son doing all things like the Father, is the image of the Father ...
Ante-Nicene Fathers, Volume 4, page 597, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter XLIX (HTML)
... its silly character, we should have endeavoured to answer them; but it does not appear to me reasonable that I should be called upon to demonstrate, in answer to his mere assertion, that it is not “silly.” If any one, however, wishes to see the reasons which led us to accept the Mosaic account, and the arguments by which it may be defended, he may read what we have written upon Genesis, from the beginning of the book up to the passage, “And this is the book of the generation of men,”[Genesis 5:1] where we have tried to show from the holy Scriptures themselves what the “heaven” was which was created in the beginning; and what the “earth,” and the “invisible part of the earth,” and that which was “without form;” and what the “deep” was, and ...
Ante-Nicene Fathers, Volume 5, page 474, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Mortality. (HTML)
CCEL Footnote 3513 (In-Text, Margin)
23. Thus, moreover, we find that Enoch also was translated, who pleased God, as in Genesis the Holy Scripture bears witness, and says, “And Enoch pleased God; and afterwards he was not found, because God translated him.”[Genesis 5:24] To have been pleasing in the sight of God was thus to have merited to be translated from this contagion of the world. And moreover, also, the Holy Spirit teaches by Solomon, that they who please God are more early taken hence, and are more quickly set free, lest while they are delaying longer in this world they should be polluted with the contagions of the world. “He was taken away,” ...
Ante-Nicene Fathers, Volume 5, page 548, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... shouldest not eat, cursed shall be the ground in all thy works; in sadness and groaning shalt thou eat of it all the days of thy life: thorns and thistles shall it cast forth to thee; and thou shalt eat the herb of the field in the sweat of thy brow. Thou shalt eat thy bread until thou return unto the earth from which also thou wast taken; because earth thou art, and to earth thou shalt go.” Also in the same place: “And Enoch pleased God, and was not found afterwards: because God translated him.”[Genesis 5:24] And in Isaiah: “All flesh is grass, and all the glory of it as the flower of grass. The grass withered, and the flower hath fallen away; but the word of the Lord abideth for ever.” In Ezekiel: “They say, Our bones are become dry, our hope hath ...
Ante-Nicene Fathers, Volume 6, page 349, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Domnina. (HTML)
The Bramble and the Agnos the Symbol of Chastity; The Four Gospels, that Is, Teachings or Laws, Instructing to Salvation. (HTML)
... said not to have obtained the kingdom over trees, which, in a spiritual sense, mean men; and the fig-tree the command, because man desired, even after the fall, again to be subject to the dominion of virtue, and not to be deprived of the immortality of the paradise of pleasure. But, having transgressed, he was rejected and cast far away, as one who could no longer be governed by immortality, nor was capable of receiving it. And the first message to him after the transgression was preached by Noah,[Genesis 5:29] to which, if he had applied his mind, he might have been saved from sin; for in it he promised both happiness and rest from evils, if he gave heed to it with all his might, just as the vine promises to yield wine to those who cultivate it with care ...
Ante-Nicene Fathers, Volume 7, page 488, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)
CCEL Footnote 3648 (In-Text, Margin)
... death, and promise him life after the resurrection. And not this only; but when Thou hadst increased his posterity to an innumerable multitude, those that continued with Thee Thou didst glorify, and those who did apostatize from Thee Thou didst punish. And while Thou didst accept of the sacrifice of Abel as of an holy person, Thou didst reject the gift of Cain, the murderer of his brother, as of an abhorred wretch. And besides these, Thou didst accept of Seth and Enos, and didst translate Enoch:[Genesis 5] for Thou art the Creator of men, and the giver of life, and the supplier of want, and the giver of laws, and the rewarder of those that observe them, and the avenger of those that transgress them; who didst bring the great flood upon the world by ...
Ante-Nicene Fathers, Volume 8, page 91, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book I. (HTML)
The Saints Before Christ's Coming. (HTML)
... was ever present with the pious, though secretly, through all their generations: especially with those who waited for Him, to whom He frequently appeared. But the time was not yet that there should be a resurrection of the bodies that were dissolved; but this seemed rather to be their reward from God, that whoever should be found righteous, should remain longer in the body; or, at least, as is clearly related in the writings of the law concerning a certain righteous man, that God translated him.[Genesis 5:24] In like manner others were dealt with, who pleased His will, that, being translated to Paradise, they should be kept for the kingdom. But as to those who have not been able completely to fulfil the rule of righteousness, but have had some remnants ...
Ante-Nicene Fathers, Volume 8, page 425, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Gospel of Nicodemus; Part I.--The Acts of Pilate: First Greek Form. (HTML)
Chapter 16. (HTML)
CCEL Footnote 1856 (In-Text, Margin)
... disciples. And the cloud took him up into heaven, and his disciples lay upon their face upon the earth. And they call Phinees the priest, and ask him also, saying: How didst thou see Jesus taken up? And he spoke in like manner. And they again asked Haggai, and he spoke in like manner. And the Sanhedrin said: The law of Moses holds: At the mouth of two or three every word shall be established. Buthem, a teacher, says: It is written in the law, And Enoch walked with God, and is not, because God took him.[Genesis 5:24] Jairus, a teacher, said: And the death of holy Moses we have heard of, and have not seen it; for it is written in the law of the Lord, And Moses died from the mouth of the Lord, and no man knoweth of his sepulchre unto this day. And Rabbi Levi said: ...
Ante-Nicene Fathers, Volume 9, page 232, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
Examples of the Saints. (HTML)
CCEL Footnote 4049 (In-Text, Margin)
Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us stedfastly contemplate those who have perfectly ministered to his excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him.[Genesis 5:24] Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 296, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The progress of the earthly and heavenly cities traced by the sacred history. (HTML)
Whether It is Credible that the Men of the Primitive Age Abstained from Sexual Intercourse Until that Date at Which It is Recorded that They Begat Children. (HTML)
CCEL Footnote 815 (In-Text, Margin)
... daughters; and who that cares to be free from the charge of temerity will dare to say how many his offspring numbered? It was possible enough that Adam was divinely prompted to say, after Seth was born, “For God hath raised up to me another seed for Abel,” because that son was to be capable of representing Abel’s holiness, not because he was born first after him in point of time. Then because it is written, “And Seth lived 205 years,” or, according to the Hebrew reading, “105 years, and begat Enos,”[Genesis 5:6] who but a rash man could affirm that this was his first-born? Will any man do so to excite our wonder, and cause us to inquire how for so many years he remained free from sexual intercourse, though without any purpose of continuing so, or how, if he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 296, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The progress of the earthly and heavenly cities traced by the sacred history. (HTML)
Whether It is Credible that the Men of the Primitive Age Abstained from Sexual Intercourse Until that Date at Which It is Recorded that They Begat Children. (HTML)
CCEL Footnote 816 (In-Text, Margin)
... years,” or, according to the Hebrew reading, “105 years, and begat Enos,” who but a rash man could affirm that this was his first-born? Will any man do so to excite our wonder, and cause us to inquire how for so many years he remained free from sexual intercourse, though without any purpose of continuing so, or how, if he did not abstain, he yet had no children? Will any man do so when it is written of him, “And he begat sons and daughters, and all the days of Seth were 912 years, and he died?”[Genesis 5:8] And similarly regarding those whose years are afterwards mentioned, it is not disguised that they begat sons and daughters.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 298, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The progress of the earthly and heavenly cities traced by the sacred history. (HTML)
Of the Two Fathers and Leaders Who Sprang from One Progenitor. (HTML)
CCEL Footnote 821 (In-Text, Margin)
... his father or mother said,” I have gotten a man through God.” Then Enoch means “dedication;” for the earthly city is dedicated in this world in which it is built, for in this world it finds the end towards which it aims and aspires. Further, Seth signifies “resurrection,” and Enos his son signifies “man,” not as Adam, which also signifies man, but is used in Hebrew indifferently for man and woman, as it is written, “Male and female created He them, and blessed them, and called their name Adam,”[Genesis 5:2] leaving no room to doubt that though the woman was distinctively called Eve, yet the name Adam, meaning man, was common to both. But Enos means man in so restricted a sense, that Hebrew linguists tell us it cannot be applied to woman: it is the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 302, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The progress of the earthly and heavenly cities traced by the sacred history. (HTML)
Why It is That, as Soon as Cain’s Son Enoch Has Been Named, the Genealogy is Forthwith Continued as Far as the Deluge, While After the Mention of Enos, Seth’s Son, the Narrative Returns Again to the Creation of Man. (HTML)
CCEL Footnote 835 (In-Text, Margin)
... down to that terminus of which I have spoken, and at which that race and the whole line was destroyed in the deluge; while, after Enos the son of Seth, has been mentioned, the rest are not at once named down to the deluge, but a clause is inserted to the following effect: “This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him; male and female created He them; and blessed them, and called their name Adam, in the day when they were created.”[Genesis 5:1] This seems to me to be inserted for this purpose, that here again the reckoning of the times may start from Adam himself—a purpose which the writer had not in view in speaking of the earthly city, as if God mentioned it, but did not take account of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 16, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
It is One Thing to Be Mortal, Another Thing to Be Subject to Death. (HTML)
CCEL Footnote 217 (In-Text, Margin)
... full of years without decrepitude, and, whenever God pleased, pass from mortality to immortality without the medium of death? For even as this very flesh of ours, which we now possess, is not therefore invulnerable, because it is not necessary that it should be wounded; so also was his not therefore immortal, because there was no necessity for its dying. Such a condition, whilst still in their natural and mortal body, I suppose, was granted even to those who were translated hence without death.[Genesis 5:24] For Enoch and Elijah were not reduced to the decrepitude of old age by their long life. But yet I do not believe that they were then changed into that spiritual kind of body, such as is promised in the resurrection, and which the Lord was the first ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 136, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Why Cain Has Been by Some Thought to Have Had Children by His Mother Eve. The Sins of Righteous Men. Who Can Be Both Righteous, and Yet Not Without Sin. (HTML)
CCEL Footnote 1238 (In-Text, Margin)
... Eve begat, and what names they gave them; and from this circumstance some, not considering how many things are quietly passed over in Scripture, have gone so far as to suppose that Cain cohabited with his mother, and by her had the children which are mentioned, thinking that Adam’s sons had no sisters, because Scripture failed to mention them in the particular place, although it afterwards, in the way of recapitulation, implied what it had previously omitted,—that “Adam begat sons and daughters,”[Genesis 5:4] without, however, dropping a syllable to intimate either their number or the time when they were born. In like manner it was unnecessary to state whether Abel, notwithstanding that he is rightly styled “righteous,” ever indulged in immoderate ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 93, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book I (HTML)
Of the Fact that the False Gods Do Not Forbid Others to Be Worshipped Along with Themselves. That the God of Israel is the True God, is Proved by His Works, Both in Prophecy and in Fulfilment. (HTML)
CCEL Footnote 609 (In-Text, Margin)
... they dare not at least assert, whatever answer they may think to give, that He is no God at all? For if they deny His deity, they are very easily refuted by His works, both in prophecy and in fulfilment. I do not speak of those works which they deem themselves at liberty not to credit, such as His work in the beginning, when He made heaven and earth, and all that is in them. Neither do I specify here those events which carry us back into the remotest antiquity, such as the translation of Enoch,[Genesis 5:24] the destruction of the impious by the flood, and the saving of righteous Noah and his house from the deluge, by means of the [ark of] wood. I begin the statement of His doings among men with Abraham. To this man, indeed, was given by an angelic ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 611, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXIX (HTML)
CCEL Footnote 5551 (In-Text, Margin)
2. “Many a time have they fought against me from my youth up” (ver. 1). The Church speaketh of those whom She endureth: and as if it were asked, “Is it now?” The Church is of ancient birth: since saints have been so called, the Church hath been on earth. At one time the Church was in Abel only, and he was fought against by his wicked and lost brother Cain. At one time the Church was in Enoch alone: and he was translated from the unrighteous.[Genesis 5:24] At one time the Church was in the house of Noah alone, and endured all who perished by the flood, and the ark alone swam upon the waves, and escaped to shore. At one time the Church was in Abraham alone, and we know what he endured from the wicked. The Church was in his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 189, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1217 (In-Text, Margin)
Orth. —The holy Moses when writing the ancient genealogy tells us how Adam being so many years old begat Seth, and when he had lived so many years he ended his life.[Genesis 5:5] So too he writes of Seth, of Enoch, and of the rest, but of Melchisedec he mentions neither beginning of existence nor end of life. Thus as far as the story goes he has neither beginning of days nor end of life, but in truth and reality the only begotten Son of God never began to exist and shall never have an end.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 164, footnote 1 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Defence of the Council's Phrases, “from the essence,” And “one in essence.” Objection that the phrases are not scriptural; we ought to look at the sense more than the wording; evasion of the Arians as to the phrase “of God” which is in Scripture; their evasion of all explanations but those which the Council selected, which were intended to negative the Arian formulæ; protest against their conveying any material sense. (HTML)
CCEL Footnote 903 (In-Text, Margin)
... Father, and not merely like, but the same in likeness, and of shewing that the Son’s likeness and unalterableness was different from such copy of the same as is ascribed to us, which we acquire from virtue on the ground of observance of the commandments. For bodies which are like each other may be separated and become at distances from each other, as are human sons relatively to their parents (as it is written concerning Adam and Seth, who was begotten of him that he was like him after his own pattern[Genesis 5:3]); but since the generation of the Son from the Father is not according to the nature of men, and not only like, but also inseparable from the essence of the Father, and He and the Father are one, as He has said Himself, and the Word is ever in the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 123, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He thus proceeds to a magnificent discourse of the interpretation of “Mediator,” “Like,” “Ungenerate,” and “generate,” and of “The likeness and seal of the energy of the Almighty and of His Works.” (HTML)
... similarity in Him Who is the Truth. Again, in the inspired Scriptures, we are told of another kind of resemblance by Him Who said, “Let us make man in our image, after our likeness;” but I do not suppose that Eunomius would discern this kind of likeness between the Father and the Son, so as to make out the Only-begotten God to be identical with man. We are also aware of another kind of likeness, of which the word speaks in Genesis concerning Seth,—“Adam begat a son in his own likeness, after his image[Genesis 5:3] ”; and if this is the kind of likeness of which Eunomius speaks, we do not think his statement is to be rejected. For in this case the nature of the two objects which are alike is not different, and the impress and type imply community of nature. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 87, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. (HTML)
CCEL Footnote 1289 (In-Text, Margin)
... God was given to one only, and that he alone was made in the image of God (he and his wife, that is, for while he was formed of clay she was made of one of his ribs), but that those who were subsequently conceived in the womb and not born as was Adam did not possess God’s image, for the Scripture immediately subjoins the following statement: “And Adam lived two hundred and thirty years, and knew Eve his wife, and she bare him a son in his image and after his likeness, and called his name Seth.”[Genesis 5:3] And again, in the tenth generation, two thousand two hundred and forty-two years afterwards, God, to vindicate His own image and to show that the grace which He had given to men still continued in them, gives the following commandment: “Flesh…with ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 87, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. (HTML)
CCEL Footnote 1290 (In-Text, Margin)
... that is, for while he was formed of clay she was made of one of his ribs), but that those who were subsequently conceived in the womb and not born as was Adam did not possess God’s image, for the Scripture immediately subjoins the following statement: “And Adam lived two hundred and thirty years, and knew Eve his wife, and she bare him a son in his image and after his likeness, and called his name Seth.” And again, in the tenth generation, two thousand two hundred and forty-two years afterwards,[Genesis 5] God, to vindicate His own image and to show that the grace which He had given to men still continued in them, gives the following commandment: “Flesh…with the blood thereof shall ye not eat. And surely your blood will I require at the hand of every ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 129, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Heliodorus. (HTML)
CCEL Footnote 1873 (In-Text, Margin)
... For to have an ideal is one thing, to realize it another. It is one thing to live so as to die, another to die so as to live. The sage and Christian must both of them die: but the one always dies out of his glory, the other into it. Therefore we also should consider beforehand the end which must one day overtake us and which, whether we wish it or not, cannot be very far distant. For though we should live nine hundred years or more, as men did before the deluge, and though the days of Methuselah[Genesis 5:27] should be granted us, yet that long space of time, when once it should have passed away and come to an end, would be as nothing. For to the man who has lived ten years and to him who has lived a thousand, when once the end of life comes and death’s ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 317, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3690 (In-Text, Margin)
... Seal of the Father and His most unerring Impress. And the Image as of one substance with Him, and because He is of the Father, and not the Father of Him. For this is of the Nature of an Image, to be the reproduction of its Archetype, and of that whose name it bears; only that there is more here. For in ordinary language an image is a motionless representation of that which has motion; but in this case it is the living reproduction of the Living One, and is more exactly like than was Seth to Adam,[Genesis 5:3] or any son to his father. For such is the nature of simple Existences, that it is not correct to say of them that they are Like in one particular and Unlike in another; but they are a complete resemblance, and should rather be called Identical than ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 380, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4224 (In-Text, Margin)
IV. And if we must also look at ancient history, I perceive that Enoch, the seventh among our ancestors, was honoured by translation. I perceive also that the twenty-first, Abraham,[Genesis 5:22] was given the glory of the Patriarchate, by the addition of a greater mystery. For the Hebdomad thrice repeated brings out this number. And one who is very bold might venture even to come to the New Adam, my God and Lord Jesus Christ, Who is counted the Seventy-seventh from the old Adam who fell under sin, in the backward genealogy according to Luke. And I think of the seven trumpets of Jesus, the son of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 23, footnote 3 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Synodis or On the Councils. (HTML)
De Synodis or On the Councils. (HTML)
CCEL Footnote 494 (In-Text, Margin)
73. Therefore, beloved brethren, in declaring that the Son is like in all things to the Father, we declare nothing else than that He is equal. Likeness means perfect equality, and this fact we may gather from the Holy Scriptures, And Adam lived two hundred and thirty years, and begat a son according to his own image and according to his own likeness; and called his name Seth[Genesis 5:3]. I ask what was the nature of his likeness and image which Adam begot in Seth? Remove bodily infirmities, remove the first stage of conception, remove birth-pangs, and every kind of human need. I ask whether this likeness which exists in Seth differs in nature from the author of his being, or whether there ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 166, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book I. (HTML)
CCEL Footnote 1467 (In-Text, Margin)
30. He had no need of being raised again for time, for whom the raising again for eternity is waiting. For why should he fall back into this wretched and miserable state of corruption, and return to this mournful life, for whose rescue from such imminent evils and threatening dangers we ought rather to rejoice? For if no one mourns for Enoch, who was translated[Genesis 5:24] when the world was at peace and wars were not raging, but the people rather congratulated him, as Scripture says concerning him: “He was taken away, lest that wickedness should alter his understanding,” with how much greater justice must this now be said, when to the dangers of the world is added the uncertainty of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 189, footnote 11 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1588 (In-Text, Margin)
94. Paul certainly is dead, and by his honourable passion exchanged the life of the body for everlasting glory; did he then deceive himself when he wrote that he should be caught up alive in the clouds to meet Christ? We read the same too of Enoch[Genesis 5:24] and of Elijah, and thou too shalt be caught up in the Spirit. Lo the chariot of Elijah, lo the fire, though not seen are prepared, that the just may ascend, the innocent be borne forth, and thy life may not know death. For indeed the apostles knew not death, according to that which was said: “Verily, verily, I say unto you, many of those standing here shall not taste death ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 383, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VIII. The Second Conference of Abbot Serenus. On Principalities. (HTML)
Chapter XXI. The answer to the question raised. (HTML)
... posterity, but also as regards justice and goodness. And his offspring, following the example of their father’s goodness, always remained separate from intercourse with and the society of their kindred descended from the wicked Cain, as the difference of the genealogy very clearly tells us, where it says: “Adam begat Seth, Seth begat Enos, Enos begat Cainan, but Cainan begat Mahalaleel, but Mahalaleel begat Jared, Jared begat Enoch, Enoch begat Methuselah, Methuselah begat Lamech, Lamech begat Noah.”[Genesis 5:4-30] And the genealogy of Cain is given separately as follows: “Cain begat Enoch, Enoch begat Cainan, Cainan begat Mahalaleel, Mahalaleel begat Methuselah, Methuselah begat Lamech, Lamech begat Jabal and Jubal.” And so the line which sprang from the seed ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 385, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VIII. The Second Conference of Abbot Serenus. On Principalities. (HTML)
Chapter XXIII. The answer, that by the law of nature men were from the beginning liable to judgment and punishment. (HTML)
... having the letter to read. For how could Abel, without the command of the law, have known that he ought to offer to God a sacrifice of the firstlings of his flock and of the fat thereof, unless he had been taught by the law which was naturally implanted in him? How could Noah have distinguished what animals were clean and what were unclean, when the commandment of the law had not yet made a distinction, unless he had been taught by a natural knowledge? Whence did Enoch learn how to “walk with God,”[Genesis 5:22] having never acquired any light of the law from another? Where had Shem and Japheth read “Thou shalt not uncover the nakedness of thy father,” so that they went backwards and covered the shame of their father? How was Abraham taught to abstain from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 225, footnote 4 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn I. (HTML)
CCEL Footnote 374 (In-Text, Margin)
... desires that He might come in its own days, and then would it taste His sweetness. Enoch was longing for Him, and since on earth the Son he saw not, he was justified by great faith, and mounted up in Heaven to see Him. Who is there that will spurn at grace, when the Gift that they of old gained not by much labour, freely comes to men now? For Him Lamech also looked who might come and lovingly give Him quiet from his labour and the toiling of his hands, and from the earth the Just One had cursed.[Genesis 5:29] Lamech then beheld his son, Noah,—him, in whom were figured types relating to the Son. In the stead of the Lord afar off, the type at hand afforded quiet. Yea Noah also longed to see Him, the taste of whose assisting graces he had tasted. For if the ...