Early Church Fathers Scripture Index : Texts
Genesis 9
There are 64 footnotes for this reference.
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 9:6] 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 1, page 113, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to Hero, a Deacon of Antioch (HTML)
Chapter I.—Exhortations to earnestness and moderation. (HTML)
CCEL Footnote 1270 (In-Text, Margin)
... [speed] to thy course, and that thou vindicate thy dignity. Have a care to preserve concord with the saints. Bear [the burdens of] the weak, that “thou mayest fulfil the law of Christ.” Devote thyself to fasting and prayer, but not beyond measure, lest thou destroy thyself thereby. Do not altogether abstain from wine and flesh, for these things are not to be viewed with abhorrence, since [the Scripture] saith, “Ye shall eat the good things of the earth.” And again, “Ye shall eat flesh even as herbs.”[Genesis 9:3] And again, “Wine maketh glad the heart of man, and oil exhilarates, and bread strengthens him.” But all are to be used with moderation, as being the gifts of God. “For who shall eat or who shall drink without Him? For if anything be beautiful, it is ...
Ante-Nicene Fathers, Volume 1, page 269, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter CXXXIX.—The blessings, and also the curse, pronounced by Noah were prophecies of the future. (HTML)
CCEL Footnote 2481 (In-Text, Margin)
... manifest that the sons of Japheth, having invaded you in turn by the judgment of God, have taken your land from you, and have possessed it. Thus it is written: ‘And Noah awoke from the wine, and knew what his younger son had done unto him; and he said, Cursed be Canaan, the servant; a servant shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. May the Lord enlarge Japheth, and let him dwell in the houses of Shem; and let Canaan be his servant.’[Genesis 9:24-27] Accordingly, as two peoples were blessed,—those from Shem, and those from Japheth,—and as the offspring of Shem were decreed first to possess the dwellings of Canaan, and the offspring of Japheth were predicted as in turn receiving the same ...
Ante-Nicene Fathers, Volume 1, page 418, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter V.—Christ and His apostles, without any fraud, deception, or hypocrisy, preached that one God, the Father, was the founder of all things. They did not accommodate their doctrine to the prepossessions of their hearers. (HTML)
CCEL Footnote 3328 (In-Text, Margin)
... with His own blood, so that we should also be a sanctified people,—who shall also descend from heaven in His Father’s power, and pass judgment upon all, and who shall freely give the good things of God to those who shall have kept His commandments. He, appearing in these last times, the chief cornerstone, has gathered into one, and united those that were far off and those that were near; that is, the circumcision and the uncircumcision, enlarging Japhet, and placing him in the dwelling of Shem.[Genesis 9:27]
Ante-Nicene Fathers, Volume 1, page 541, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XIV.—Unless the flesh were to be saved, the Word would not have taken upon Him flesh of the same substance as ours: from this it would follow that neither should we have been reconciled by Him. (HTML)
CCEL Footnote 4564 (In-Text, Margin)
... in no wise have become flesh. And if the blood of the righteous were not to be inquired after, the Lord would certainly not have had blood [in His composition]. But inasmuch as blood cries out (vocalis est) from the beginning [of the world], God said to Cain, when he had slain his brother, “The voice of thy brother’s blood crieth to Me.” And as their blood will be inquired after, He said to those with Noah, “For your blood of your souls will I require, [even] from the hand of all beasts;”[Genesis 9:5-6] and again, “Whosoever will shed man’s blood, it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of ...
Ante-Nicene Fathers, Volume 2, page 241, footnote 11 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. I.—On Eating. (HTML)
... the earth and the fowls of heaven in it; and there came a voice to him, Rise, and slay, and eat. And Peter said, Not so, Lord, for I have never eaten what is common or unclean. And the voice came again to him the second time, What God hath cleansed, call not thou common.” The use of them is accordingly indifferent to us. “For not what entereth into the mouth defileth the man,” but the vain opinion respecting uncleanness. For God, when He created man, said, “All things shall be to you for meat.”[Genesis 9:2-3] “And herbs, with love, are better than a calf with fraud.” This well reminds us of what was said above, that herbs are not love, but that our meals are to be taken with love; and in these the medium state is good. In all things, indeed, this is the ...
Ante-Nicene Fathers, Volume 2, page 251, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chapter VI.—On Filthy Speaking. (HTML)
... with the saints shall be sanctified. From shameful things addressed to the ears, and words and sights, we must entirely abstain. And much more must we keep pure from shameful deeds: on the one hand, from exhibiting and exposing parts of the body which we ought not; and on the other, from beholding what is forbidden. For the modest son could not bear to look on the shameful exposure of the righteous man; and modesty covered what intoxication exposed—the spectacle of the transgression of ignorance.[Genesis 9:23] No less ought we to keep pure from calumnious reports, to which the ears of those who have believed in Christ ought to be inaccessible.
Ante-Nicene Fathers, Volume 3, page 70, footnote 11 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Concerning Festivals in Honour of Emperors, Victories, and the Like. Examples of the Three Children and Daniel. (HTML)
CCEL Footnote 279 (In-Text, Margin)
... God the things which are God’s.” What things, then, are Cæsar’s? Those, to wit, about which the consultation was then held, whether the poll-tax should be furnished to Cæsar or no. Therefore, too, the Lord demanded that the money should be shown Him, and inquired about the image, whose it was; and when He had heard it was Cæsar’s, said, “Render to Cæsar what are Cæsar’s, and what are God’s to God;” that is, the image of Cæsar, which is on the coin, to Cæsar, and the image of God, which is on man,[Genesis 9:6] to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of ...
Ante-Nicene Fathers, Volume 3, page 219, footnote 2 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
On the Growth of the Soul. Its Maturity Coincident with the Maturity of the Flesh in Man. (HTML)
CCEL Footnote 1750 (In-Text, Margin)
... impulse has by this time surpassed the appointment of nature, and springs from its vicious abuse. But the strictly natural concupiscence is simply confined to the desire of those aliments which God at the beginning conferred upon man. “Of every tree of the garden” He says, “ye shall freely eat;” and then again to the generation which followed next after the flood He enlarged the grant: “Every moving thing that liveth shall be meat for you; behold, as the green herb have I given you all these things,”[Genesis 9:3] —where He has regard rather to the body than to the soul, although it be in the interest of the soul also. For we must remove all occasion from the caviller, who, because the soul apparently wants ailments, would insist on the soul’s being from this ...
Ante-Nicene Fathers, Volume 3, page 565, footnote 12 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Prophetic Things and Actions, as Well as Words, Attest This Great Doctrine. (HTML)
CCEL Footnote 7486 (In-Text, Margin)
... those three signs denoted the threefold power of God: when it shall, first, in the appointed order, subdue to man the old serpent, the devil, however formidable; then, secondly, draw forth the flesh from the bosom of death; and then, at last, shall pursue all blood (shed) in judgment. On this subject we read in the writings of the same prophet, (how that) God says: “For your blood of your lives will I require of all wild beasts; and I will require it of the hand of man, and of his brother’s hand.”[Genesis 9:5] Now nothing is required except that which is demanded back again, and nothing is thus demanded except that which is to be given up; and that will of course be given up, which shall be demanded and required on the ground of vengeance. But indeed ...
Ante-Nicene Fathers, Volume 3, page 573, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Additional Evidence Afforded to Us in the Acts of the Apostles. (HTML)
CCEL Footnote 7541 (In-Text, Margin)
... since he rejected the views of the Sadducees, who denied it. In like manner, before Agrippa also, he says that he was advancing “none other things than those which the prophets had announced.” He was therefore maintaining just such a resurrection as the prophets had foretold. He mentions also what is written by “Moses,” touching the resurrection of the dead; (and in so doing) he must have known that it would be a rising in the body, since requisition will have to be made therein of the blood of man.[Genesis 9:5-6] He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the ...
Ante-Nicene Fathers, Volume 3, page 651, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Appendix: Against All Heresies. (HTML)
Ophites, Cainites, Sethites. (HTML)
CCEL Footnote 8372 (In-Text, Margin)
... this only seed which was pure be kept entire. But (in vain): for they who had originated those of the former seed sent into the ark (secretly and stealthily, and unknown to that Mother-Virtue), together with those “eight souls,” the seed likewise of Ham, in order that the seed of evil should not perish, but should, together with the rest, be preserved, and after the deluge be restored to the earth, and, by example of the rest, should grow up and diffuse itself, and fill and occupy the whole orb.[Genesis 9:1-2] Of Christ, moreover, their sentiments are such that they call Him merely Seth, and say that He was instead of the actual Seth.
Ante-Nicene Fathers, Volume 3, page 651, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Appendix: Against All Heresies. (HTML)
Ophites, Cainites, Sethites. (HTML)
CCEL Footnote 8372 (In-Text, Margin)
... this only seed which was pure be kept entire. But (in vain): for they who had originated those of the former seed sent into the ark (secretly and stealthily, and unknown to that Mother-Virtue), together with those “eight souls,” the seed likewise of Ham, in order that the seed of evil should not perish, but should, together with the rest, be preserved, and after the deluge be restored to the earth, and, by example of the rest, should grow up and diffuse itself, and fill and occupy the whole orb.[Genesis 9:7] Of Christ, moreover, their sentiments are such that they call Him merely Seth, and say that He was instead of the actual Seth.
Ante-Nicene Fathers, Volume 3, page 651, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Appendix: Against All Heresies. (HTML)
Ophites, Cainites, Sethites. (HTML)
CCEL Footnote 8372 (In-Text, Margin)
... this only seed which was pure be kept entire. But (in vain): for they who had originated those of the former seed sent into the ark (secretly and stealthily, and unknown to that Mother-Virtue), together with those “eight souls,” the seed likewise of Ham, in order that the seed of evil should not perish, but should, together with the rest, be preserved, and after the deluge be restored to the earth, and, by example of the rest, should grow up and diffuse itself, and fill and occupy the whole orb.[Genesis 9:19] Of Christ, moreover, their sentiments are such that they call Him merely Seth, and say that He was instead of the actual Seth.
Ante-Nicene Fathers, Volume 4, page 104, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
The Objection is Raised, Why, Then, Was the Limit of Lawful Food Extended After the Flood? The Answer to It. (HTML)
CCEL Footnote 1023 (In-Text, Margin)
... seeding seed, which is upon the earth; and every tree which hath in itself the fruit of seed fit for sowing shall be to you for food.’ Afterwards, however, after enumerating to Noah the subjection (to him) of ‘all beasts of the earth, and fowls of the heaven, and things moving on earth, and the fish of the sea, and every creeping thing,’ He says, ‘They shall be to you for food: just like grassy vegetables have I given (them) you universally: but flesh in the blood of its own soul shall ye not eat.’[Genesis 9:2-5] For even by this very fact, that He exempts from eating that flesh only the ‘soul’ of which is not out-shed through ‘blood,’ it is manifest that He has conceded the use of all other flesh.” To this we reply, that it was not suitable for man to be ...
Ante-Nicene Fathers, Volume 4, page 104, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
The Objection is Raised, Why, Then, Was the Limit of Lawful Food Extended After the Flood? The Answer to It. (HTML)
CCEL Footnote 1024 (In-Text, Margin)
... that, accordingly, having had the rein relaxed, he was to be strengthened by his very liberty; that equally after the deluge, in the re formation of the human race, (as before it), one law—of abstaining from blood—was sufficient, the use of all things else being allowed. For the Lord had already shown His judgment through the deluge; had, moreover, likewise issued a comminatory warning through the “requisition of blood from the hand of a brother, and from the hand of every beast.”[Genesis 9:5-6] And thus, preministering the justice of judgment, He issued the materials of liberty; preparing through allowance an undergrowth of discipline; permitting all things, with a view to take some away; meaning to “exact more” if He had “committed more;” ...
Ante-Nicene Fathers, Volume 4, page 129, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
A Strain of Sodom. (HTML)
CCEL Footnote 1215 (In-Text, Margin)
The rain-clouds’ proper baldric.[Genesis 9:21-22]
Ante-Nicene Fathers, Volume 4, page 614, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter VII (HTML)
... at present to direct attention to the life of Moses, whose prophecies are contained in the law; to that of Jeremiah, as it is given in the book which bears his name; to that of Isaiah, who with unexampled austerity walked naked and barefooted for the space of three years. Read and consider the severe life of those children, Daniel and his companions, how they abstained from flesh, and lived on water and pulse. Or if you will go back to more remote times, think of the life of Noah, who prophesied;[Genesis 9:25-27] and of Isaac, who gave his son a prophetic blessing; or of Jacob, who addressed each of his twelve sons, beginning with “Come, that I may tell you what shall befall you in the last days.” These, and a multitude of others, prophesying on behalf of ...
Ante-Nicene Fathers, Volume 5, page 646, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
On the Jewish Meats. (HTML)
He First of All Asserts that the Law is Spiritual; And Thence, Man's First Food Was Only the Fruit Trees, and the Use of Flesh Was Added, that the Law that Followed Subsequently Was to Be Understood Spiritually. (HTML)
CCEL Footnote 5313 (In-Text, Margin)
... the advantage of culture something more might be added to the vigour of the human body. All these things, as I have said, were by grace and by divine arrangement: so that either the most vigorous food should not be given in too small quantity for men’s support, and they should be enfeebled for labour; or that the more tender meat should not be too abundant, so that, oppressed beyond the measure of their strength, they should not be able to bear it. But the law which followed subsequently ordained[Genesis 9:3] the flesh foods with distinction: for some animals it gave and granted for use, as being clean; some it interdicted as not clean, and conveying pollution to those that eat them. Moreover, it gave this character to those that were clean, that those ...
Ante-Nicene Fathers, Volume 6, page 348, footnote 3 (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 Allegory of the Trees Demanding a King, in the Book of Judges, Explained. (HTML)
... the heart. And consider whether the laws, from the first created man until Christ in succession, were not set forth in these words by the Scripture by figments, in opposition to which the devil has deceived the human race. And it has likened the fig-tree to the command given to man in paradise, because, when he was deceived, he covered his nakedness with the leaves of a fig-tree; and the vine to the precept given to Noah at the time of the deluge, because, when overpowered by wine, he was mocked.[Genesis 9:22] The olive signifies the law given to Moses in the desert, because the prophetic grace, the holy oil, had failed from their inheritance when they broke the law. Lastly, the bramble not inaptly refers to the law which was given to the apostles for the ...
Ante-Nicene Fathers, Volume 7, page 63, footnote 6 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book II. Of the Origin of Error (HTML)
Chap. XIV.—Of Noah the inventor of wine, who first had knowledge of the stars, and of the origin of false religions (HTML)
... Bacchus as the author of wine. For he not only preceded Bacchus, but also Saturn and Uranus, by many generations. And when he had first taken the fruit from the vineyard, having become merry, he drank even to intoxication, and lay naked. And when one of his sons, whose name was Cham, had seen this, he did not cover his father’s nakedness, but went out and told the circumstance to his brothers also. But they, having taken a garment, entered with their faces turned backwards, and covered their father.[Genesis 9:23] And when their father became aware of what had been done he disowned and sent away his son. But he went into exile, and settled in a part of that land which is now called Arabia; and that land was called from him Chanaan, and his posterity ...
Ante-Nicene Fathers, Volume 7, page 63, footnote 7 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book II. Of the Origin of Error (HTML)
Chap. XIV.—Of Noah the inventor of wine, who first had knowledge of the stars, and of the origin of false religions (HTML)
... having taken a garment, entered with their faces turned backwards, and covered their father. And when their father became aware of what had been done he disowned and sent away his son. But he went into exile, and settled in a part of that land which is now called Arabia; and that land was called from him Chanaan, and his posterity Chanaanites. This was the first nation which was ignorant of God, since its prince and founder did not receive from his father the worship of God, being cursed by him;[Genesis 9:25] and thus he left to his descendants ignorance of the divine nature.
Ante-Nicene Fathers, Volume 7, page 348, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Victorinus (HTML)
Commentary on the Apocalypse of the Blessed John (HTML)
From the fourth chapter (HTML)
CCEL Footnote 2264 (In-Text, Margin)
“And there was a rainbow about the throne.”] Moreover, the rainbow round about the throne has the same colours. The rainbow is called a bow from what the Lord spake to Noah and to his sons,[Genesis 9] that they should not fear any further deluge in the generation of God, but fire. For thus He says: I will place my bow in the clouds, that ye may now no longer fear water, but fire.
Ante-Nicene Fathers, Volume 7, page 416, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book II. Of Bishops, Presbyters, and Deacons (HTML)
Sec. V.—On Accusations, and the Treatment of Accusers (HTML)
CCEL Footnote 2785 (In-Text, Margin)
... contradicting himself in what he affirms, and entangled with the words of his own mouth; for his own lips are a dangerous snare to him: whom, when thou hast convicted him of speaking falsely, thou shalt judge severely, and shalt deliver him to the fiery sword, and thou shalt do to him as he wickedly proposed to do to his brother; for as much as in him lay he slew his brother, by forestalling the ears of the judge. Now it is written, that “he that sheddeth man’s blood, for that his own blood shall be shed.”[Genesis 9:6] And: “Thou shalt take away that innocent blood, which was shed without cause, from thee.”
Ante-Nicene Fathers, Volume 7, page 469, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)
Sec. II.—On the Formation of the Character of Believers, and on Giving of Thanks to God (HTML)
CCEL Footnote 3438 (In-Text, Margin)
XX. Now concerning the several sorts of food, the Lord says to thee, “Ye shall eat the good things of the earth;” and, “All sorts of flesh shall ye eat, as the green herb;”[Genesis 9:3] but, “Thou shalt pour out the blood.” For “not those things that go into the mouth, but those that come out of it, defile a man;” I mean blasphemies, evil-speaking, and if there be any other thing of the like nature. But “do thou eat the fat of the land with righteousness.” For “if there be anything pleasant, it is His; and if there be anything good, it is His. Wheat for the young men, and wine to ...
Ante-Nicene Fathers, Volume 7, page 504, footnote 2 (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)
The Ecclesiastical Canons of the Same Holy Apostles (HTML)
CCEL Footnote 3803 (In-Text, Margin)
63. If any bishop, or presbyter, or deacon, or indeed any one of the sacerdotal catalogue, eats flesh with the blood of its life, or that which is torn by beasts, or which died of itself, let him be deprived; for this the law itself has forbidden.[Genesis 9] But if he be one of the laity, let him be suspended.
Ante-Nicene Fathers, Volume 8, page 85, footnote 4 (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)
Noah's Sons. (HTML)
“In the twelfth generation, when God had blessed men, and they had begun to multiply,[Genesis 9:1] they received a commandment that they should not taste blood, for on account of this also the deluge had been sent. In the thirteenth generation, when the second of Noah’s three sons had done an injury to his father, and had been cursed by him, he brought the condition of slavery upon his posterity. His elder brother meantime obtained the lot of a dwelling-place in the middle region of the world, in which is the country of Judæa; the younger obtained ...
Ante-Nicene Fathers, Volume 8, page 521, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Acts of Andrew and Matthias. (HTML)
CCEL Footnote 2257 (In-Text, Margin)
... Thou didst bring forth Adam out of paradise, and didst cause men to be mixed up with transgression; and the Lord was enraged, and brought on the deluge so as to sweep man away. And again hast thou made thy appearance in this city too, in order that thou mayst make those who are here eat men, that the end of them also may be in execration and destruction, thinking in thyself that God will sweep away the work of His hands. Hast thou not heard that God said, I will not bring a deluge upon the earth?[Genesis 9:11] but if there is any punishment prepared, it is for the sake of taking vengeance upon thee.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 155, footnote 18 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
About to Speak of the Temptations of the Lust of the Flesh, He First Complains of the Lust of Eating and Drinking. (HTML)
CCEL Footnote 910 (In-Text, Margin)
... should “judge us in meat or in drink;” and that he that eateth, let him not despise him that eateth not; and let not him that eateth not judge him that eateth. These things have I learned, thanks and praise be unto Thee, O my God and Master, who dost knock at my ears and enlighten my heart; deliver me out of all temptation. It is not the uncleanness of meat that I fear, but the uncleanness of lusting. I know that permission was granted unto Noah to eat every kind of flesh that was good for food;[Genesis 9:3] that Elias was fed with flesh; that John, endued with a wonderful abstinence, was not polluted by the living creatures (that is, the locusts) which he fed on. I know, too, that Esau was deceived by a longing for lentiles, and that David took blame ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 309, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Whether, After the Deluge, from Noah to Abraham, Any Families Can Be Found Who Lived According to God. (HTML)
CCEL Footnote 858 (In-Text, Margin)
... testimony, unless it be in the case of Noah, who commends with a prophetic benediction his two sons Shem and Japheth, while he beheld and foresaw what was long afterwards to happen. It was also by this prophetic spirit that, when his middle son—that is, the son who was younger than the first and older than the last born—had sinned against him, he cursed him not in his own person, but in his son’s (his own grandson’s), in the words, “Cursed be the lad Canaan; a servant shall he be unto his brethren.”[Genesis 9:25] Now Canaan was born of Ham, who, so far from covering his sleeping father’s nakedness, had divulged it. For the same reason also he subjoins the blessing on his two other sons, the oldest and youngest, saying, “Blessed be the Lord God of Shem; and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 309, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Whether, After the Deluge, from Noah to Abraham, Any Families Can Be Found Who Lived According to God. (HTML)
CCEL Footnote 859 (In-Text, Margin)
... cursed him not in his own person, but in his son’s (his own grandson’s), in the words, “Cursed be the lad Canaan; a servant shall he be unto his brethren.” Now Canaan was born of Ham, who, so far from covering his sleeping father’s nakedness, had divulged it. For the same reason also he subjoins the blessing on his two other sons, the oldest and youngest, saying, “Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall gladden Japheth, and he shall dwell in the houses of Shem.”[Genesis 9:26-27] And so, too, the planting of the vine by Noah, and his intoxication by its fruit, and his nakedness while he slept, and the other things done at that time, and recorded, are all of them pregnant with prophetic meanings, and veiled in mysteries.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 590, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
Examples of the Various Styles, Drawn from the Teachers of the Church, Especially Ambrose and Cyprian. (HTML)
CCEL Footnote 1990 (In-Text, Margin)
... for by the wine is the blood of Christ typified, that blood which is foreshadowed and proclaimed in all the types and declarations of Scripture. For we find that in the book of Genesis this very circumstance in regard to the sacrament is foreshadowed, and our Lord’s sufferings typically set forth, in the case of Noah, when he drank wine, and was drunken, and was uncovered within his tent, and his nakedness was exposed by his second son, and was carefully hidden by his elder and his younger sons.[Genesis 9:20-24] It is not necessary to mention the other circumstances in detail, as it is only necessary to observe this point, that Noah, foreshadowing the future reality, drank, not water, but wine, and thus showed forth our Lord’s passion. In the same way we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 336, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus fails to understand why he should be required either to accept or reject the New Testament as a whole, while the Catholics accept or reject the various parts of the Old Testament at pleasure. Augustin denies that the Catholics treat the Old Testament arbitrarily, and explains their attitude towards it. (HTML)
CCEL Footnote 1053 (In-Text, Margin)
... eaten in ignorance. But the reason for not partaking knowingly is not in the nature of the food, but, for conscience sake, not to seem to have fellowship with demons. As regards what dies of itself, I suppose the reason why such food was prohibited was that the flesh of animals which have died of themselves is diseased, and is not likely to be wholesome, which is the chief thing in food. The observance of pouring out the blood which was enjoined in ancient times upon Noah himself after the deluge,[Genesis 9:6] the meaning of which we have already explained, is thought by many to be what is meant in the Acts of the Apostles, where we read that the Gentiles were required to abstain from fornication, and from things sacrificed, and from blood, that is, from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 583, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 93 (HTML)
... a similar way. Frivolous charges such as these we are compelled to listen to, to consider, to refute; only we are apprehensive for the weak, lest, from the greater slowness of their intellect, they should fall speedily into your toils. But Ursacius, of whom you speak, if it be the case that he lived a good life, and really died as you assert, will receive consolation from the promise of God, who says, "Surely your blood of your lives will I require; at the hand of every beast will I require it."[Genesis 9:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 49, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
He Reconciles Some Passages of Scripture. (HTML)
CCEL Footnote 508 (In-Text, Margin)
... Daniel, men who are righteous in continence; in Job, those who are righteous in wedlock;—to say nothing of any other view of the passage, which it is unnecessary now to consider. It is, at any rate, clear from this testimony of the prophet, and from other inspired statements, how eminent were these worthies in righteousness. Yet no man must be led by their history to say, for instance, that drunkenness is not sin, although so good a man was overtaken by it; for we read that Noah was once drunk,[Genesis 9:21] but God forbid that it should be thought that he was an habitual drunkard.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 291, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
It is the Good God That Gives Fruitfulness, and the Devil That Corrupts the Fruit. (HTML)
CCEL Footnote 2242 (In-Text, Margin)
What, therefore, is this man’s meaning, in the next passage, wherein he says concerning Noah and his sons, that “they were blessed, even as Adam and Eve were; for God said unto them, ‘Be fruitful, and multiply, and have dominion over the earth’”?[Genesis 9:1] To these words of the Almighty he added some of his own, saying: “Now that pleasure, which you would have seem diabolical, was resorted to in the case of the above-mentioned married pairs; and it continued to exist, both in the goodness of its institution and in the blessing attached to it. For there can be no doubt that the following words were addressed to Noah and his ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 291, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2763 (In-Text, Margin)
... establishing His covenant between Himself and His people, this word the Scripture useth; for instead of that expression which is in Latin between Me and you, the Greek hath, in the midst of Me and you. So also of the sign of Circumcision, when God speaketh to Abraham, He saith, “There shall be a testament between Me and thee and all thy seed:” which the Greek hath, in the midst of Me and thee, and the midst of thy seed. Also when He was speaking to Noe of the bow in the clouds to establish a sign,[Genesis 9:12] this word very often He repeateth: and that which the Latin copies have, between Me and you, or between Me and every living soul, and whatever suchlike expressions there are used, is found in the Greek to be, in the middle of Me and you, which is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 299, footnote 25 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 2898 (In-Text, Margin)
1. We have been born into this world, and added to the people of God, at that period wherein already the herb from a grain of mustard seed hath spread out its branches; wherein already the leaven, which at first was contemptible, hath leavened three measures, that is, the whole round world repeopled by the three sons of Noe:[Genesis 9:19] for from East and West and North and South shall come they that shall sit down with the Patriarchs, while those shall have been driven without, that have been born of their flesh and have not imitated their faith. Unto his glory then of Christ’s Church our eyes we have opened; and that barren one, for whom joy was proclaimed and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 395, footnote 4 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily VIII (HTML)
CCEL Footnote 1369 (In-Text, Margin)
... untamed animals are also subservient to our need, in no less a degree than the tame animals; by driving us together, through the fear of them, into cities; making us more cautious, and binding us to one another; and by exercising the strength of some, and freeing others from their sicknesses; for the physicians concoct many medicines out of these; and by reminding us of our ancient sin. For when I hear it said, “The fear of you, and the dread of you, shall be upon all the wild beasts of the earth:”[Genesis 9:2] and then observe, that this honour was afterwards curtailed, I am reminded of sin, which hath dissipated the fear of us, and undermined our authority. Thus I become a better and a wiser man, whilst I learn the harm that sin hath occasioned us. As ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 119, footnote 8 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book II (HTML)
The Works of Philo that have come down to us. (HTML)
CCEL Footnote 423 (In-Text, Margin)
2. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture,[Genesis 9:20] and the same number On Drunken ness; and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the things which the Sober Mind desires and execrates, On the Confusion of Tongues, On Flight and Discovery, On Assembly for the sake of Instruction, On the question, ‘Who is heir to things divine?’ or On the division of things ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 120, footnote 1 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book II (HTML)
The Works of Philo that have come down to us. (HTML)
CCEL Footnote 424 (In-Text, Margin)
2. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture, and the same number On Drunken ness;[Genesis 9:21] and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the things which the Sober Mind desires and execrates, On the Confusion of Tongues, On Flight and Discovery, On Assembly for the sake of Instruction, On the question, ‘Who is heir to things divine?’ or On the division of things into equal and unequal, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 120, footnote 2 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book II (HTML)
The Works of Philo that have come down to us. (HTML)
CCEL Footnote 425 (In-Text, Margin)
2. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture, and the same number On Drunken ness; and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the things which the Sober Mind desires and execrates,[Genesis 9:24] On the Confusion of Tongues, On Flight and Discovery, On Assembly for the sake of Instruction, On the question, ‘Who is heir to things divine?’ or On the division of things into equal and unequal, and still further the work On the three Virtues which with others have been ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 183, footnote 7 (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 1181 (In-Text, Margin)
Orth. —And rightly; for since the whole first man became subject to sin, and lost the impression of the Divine Image,[Genesis 9:6] and the race followed, it results that the Creator, with the intention of renewing the blurred image, assumed the nature in its entirety, and stamped an imprint far better than the first.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 438, footnote 3 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
Such a doctrine precludes all real distinctions of personality in the Divine Nature. Illustration of the Scripture doctrine from 2 Cor. vi. 11, &c. (HTML)
... Apostle knows, when he writes to the Corinthians, ‘Be ye not straitened in us, but be ye yourselves dilated, O Corinthians;’ for he advises identical persons to change from straitness to dilatation. And as, supposing the Corinthians being straitened were in turn dilated, they had not been others, but still Corinthians, so if the Father was dilated into a Triad, the Triad again is the Father alone. And he says again the same thing, ‘Our heart is dilated;’ and Noah says, ‘May God dilate for Japheth[Genesis 9:27],’ for the same heart and the same Japheth is in the dilatation. If then the Monad dilated, it would dilate for others; but if it dilated for itself, then it would be that which was dilated; and what is that but the Son and Holy Spirit? And it is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 25, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 397 (In-Text, Margin)
... of “wine wherein is excess,” and had said, “it is good neither to eat flesh nor to drink wine.” Noah drank wine and became intoxicated; but living as he did in the rude age after the flood, when the vine was first planted, perhaps he did not know its power of inebriation. And to let you see the hidden meaning of Scripture in all its fulness (for the word of God is a pearl and may be pierced on every side) after his drunkenness came the uncovering of his body; self-indulgence culminated in lust.[Genesis 9:20-21] First the belly is crammed; then the other members are roused. Similarly, at a later period, “The people sat down to eat and to drink and rose up to play.” Lot also, God’s friend, whom He saved upon the mountain, who was the only one found righteous ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 85, footnote 13 (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 1259 (In-Text, Margin)
... the Greek idiom supplies is by many taken to mean a funeral monument, because the soul is shut up within it in the same way as the corpses of the dead are shut up in tombs and barrows. If this doctrine is true what becomes of our faith? Where is the preaching of the resurrection? Where is the teaching of the apostles, which lasts on to this day in the churches of Christ? Where is the blessing to Adam, and to his seed, and to Noah and his sons? “Be fruitful, and multiply, and replenish the earth.”[Genesis 9:7] According to Origen, these words must be a curse and not a blessing; for he turns angels into human souls, compelling them to leave the place of highest rank and to come down lower, as though God were unable through the action of His blessing to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 87, footnote 13 (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 1291 (In-Text, Margin)
... 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, 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 man that sheddeth it; for in the image of God have I made man.”[Genesis 9:4-6] From Noah to Abraham ten generations passed away, and from Abraham’s time to David’s, fourteen more, and these twenty-four generations make up, taken together, two thousand one hundred and seventeen years. Yet the Holy Spirit in the thirty-ninth ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 147, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2113 (In-Text, Margin)
... priests ought not to be. Indulgence in wine is the fault of diners out and revellers. When the body is heated with drink it soon boils over with lust. Wine drinking means self-indulgence, self-indulgence means sensual gratification, sensual gratification means a breach of chastity. He that lives in pleasure is dead while he lives, and he that drinks himself drunk is not only dead but buried. One hour’s debauch makes Noah uncover his nakedness which through sixty years of sobriety he had kept covered.[Genesis 9:20-21] Lot in a fit of intoxication unwittingly adds incest to incontinence, and wine overcomes the man whom Sodom failed to conquer. A bishop that is a striker is condemned by Him who gave His back to the smiters, and when He was reviled reviled not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 234, footnote 20 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ageruchia. (HTML)
CCEL Footnote 3285 (In-Text, Margin)
... her to be a harlot; and according to the letter that killeth the prophet Hosea married not only a whore but an adulteress. If these instances are to justify us let us neigh after every woman that we meet; like the people of Sodom and Gomorrah let us be found by the last day buying and selling, marrying and giving in marriage; and let us only end our marrying with the close of our lives. And if both before and after the deluge the maxim held good: “be fruitful and multiply and replenish the earth:”[Genesis 9:7] what has that to do with us upon whom the ends of the ages are come, unto whom it is said, “the time is short,” and “now the axe is laid unto the root of the trees;” that is to say, the forests of marriage and of the law must be cut down by the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 348, footnote 9 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4275 (In-Text, Margin)
5. First of all, he says, God declares that “therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” And lest we should say that this is a quotation from the Old Testament, he asserts that it has been confirmed by the Lord in the Gospel—“What God hath joined together, let not man put asunder”: and he immediately adds,[Genesis 9:1] “Be fruitful, and multiply, and replenish the earth.” He next repeats the names of Seth, Enos, Cainan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, and tells us that they all had wives and in accordance with the will of God begot sons, as though there could be any table of descent or any history of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 349, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4276 (In-Text, Margin)
... or any history of mankind without wives and children. “There,” says he, “is Enoch, who walked with God and was carried up to heaven. There is Noah, the only person who, except his wife, and his sons and their wives, was saved at the deluge, although there must have been many persons not of marriageable age, and therefore presumably virgins. Again, after the deluge, when the human race started as it were anew, men and women were paired together and a fresh blessing was pronounced on procreation,[Genesis 9:1] “Be fruitful, and multiply, and replenish the earth.” Moreover, free permission was given to eat flesh, “Every moving thing that liveth shall be food for you; as the green herb have I given you all.” He then flies off to Abraham, Isaac, and Jacob, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 349, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4277 (In-Text, Margin)
... and was carried up to heaven. There is Noah, the only person who, except his wife, and his sons and their wives, was saved at the deluge, although there must have been many persons not of marriageable age, and therefore presumably virgins. Again, after the deluge, when the human race started as it were anew, men and women were paired together and a fresh blessing was pronounced on procreation, “Be fruitful, and multiply, and replenish the earth.” Moreover, free permission was given to eat flesh,[Genesis 9:3] “Every moving thing that liveth shall be food for you; as the green herb have I given you all.” He then flies off to Abraham, Isaac, and Jacob, of whom the first had three wives, the second one, the third four, Leah, Rachel, Billah, and Zilpah, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 399, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4781 (In-Text, Margin)
... produce of the crops, and herbs and vegetables were given him for food, that even when an exile from paradise he might feed not upon flesh which was not to be found in paradise, but upon grain and fruit like that of paradise. But afterwards when God saw that the heart of man from his youth was set on wickedness continually, and that His Spirit could not remain in them because they were flesh, He by the deluge passed sentence on the works of the flesh, and, taking note of the extreme greediness of men,[Genesis 9:3] gave them liberty to eat flesh: so that while understanding that all things were lawful for them, they might not greatly desire that which was allowed, lest they should turn a commandment into a cause of transgression. And yet even then, fasting was ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 96, footnote 14 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father. (HTML)
CCEL Footnote 1706 (In-Text, Margin)
At that time God said, let us make man after our image and after our likeness[Genesis 9:6]. And the image he received, but the likeness through his disobedience he obscured. At the same season then in which he lost this the restoration also took place. At the same season as the created man through disobedience was cast out of Paradise, he who believed was through obedience brought in. Our Salvation then took place at the same season as the Fall: when the flowers appeared, and the pruning was come.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 32, footnote 4 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Against those who maintain that the Spirit is in the rank neither of a servant nor of a master, but in that of the free. (HTML)
CCEL Footnote 1151 (In-Text, Margin)
... to apply to the ineffable nature of God that common custom of human life whereby the difference of degrees is variable, not perceiving that among men no one is a slave by nature. For men are either brought under a yoke of slavery by conquest, as when prisoners are taken in war; or they are enslaved on account of poverty, as the Egyptians were oppressed by Pharaoh; or, by a wise and mysterious dispensation, the worst children are by their fathers’ order condemned to serve the wiser and the better;[Genesis 9:25] and this any righteous enquirer into the circumstances would declare to be not a sentence of condemnation but a benefit. For it is more profitable that the man who, through lack of intelligence, has no natural principle of rule within himself, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 32, footnote 6 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Against those who maintain that the Spirit is in the rank neither of a servant nor of a master, but in that of the free. (HTML)
CCEL Footnote 1153 (In-Text, Margin)
... natural principle of rule within himself, should become the chattel of another, to the end that, being guided by the reason of his master, he may be like a chariot with a charioteer, or a boat with a steersman seated at the tiller. For this reason Jacob by his father’s blessing became lord of Esau, in order that the foolish son, who had not intelligence, his proper guardian, might, even though he wished it not, be benefited by his prudent brother. So Canaan shall be “a servant unto his brethren”[Genesis 9:25] because, since his father Ham was unwise, he was uninstructed in virtue. In this world, then, it is thus that men are made slaves, but they who have escaped poverty or war, or do not require the tutelage of others, are free. It follows that even ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 99b, footnote 14 (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 IV (HTML)
Concerning the Resurrection. (HTML)
... witness that there will be a resurrection of the body. God in truth says to Moses after the flood, Even as the green herb have I given you all things. But flesh with the life thereof, which is the blood thereof, shall ye not eat. And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of every man’s brother will I require the life of man. Whoso sheddeth man’s blood, for his blood his own shall be shed, for in the image of God made I man[Genesis 9:3-6]. How will He require the blood of man at the hand of every beast, unless because the bodies of dead men will rise again? For not for man will the beasts die.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 14, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter XVIII. On the different functions of modesty. How it should qualify both speech and silence, accompany chastity, commend our prayers to God, govern our bodily motions; on which last point reference is made to two clerics in language by no means unsuited to its object. Further he proceeds to say that one's gait should be in accordance with that same virtue, and how careful one must be that nothing immodest come forth from one's mouth, or be noticed in one's body. All these points are illustrated with very appropriate examples. (HTML)
79. And if these parts are exposed to view by chance, modesty is violated; but if on purpose, it is reckoned as utter shamelessness. Wherefore Ham, Noah’s son, brought disgrace upon himself; for he laughed when he saw his father naked, but they who covered their father received the gift of a blessing.[Genesis 9:22] For which cause, also, it was an ancient custom in Rome, and in many other states as well, that grown-up sons should not bathe with their parents, or sons-in-law with their fathers-in-law, in order that the great duty of reverence for parents should not be weakened. Many, however, cover themselves so far as they can in the baths, so that, where ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 371, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Virgins. (HTML)
Book I. (HTML)
Chapter IX. Other passages from the Song of Songs are considered with relation to the present subject, and St. Ambrose exhorting the virgin to seek for Christ, points out where He may be found. A description of His perfections follows, and a comparison is made between virgins and the angels. (HTML)
... abstinence in drink train them in ignorance of vices, seeing they keep them from knowing the causes of vices. That which causes sin has often deceived even the just. In this way the people of God after they sat down to eat and drink denied God. In this way, too, Lot knew not, and so endured his daughters’ wickedness. So, too, the sons of Noah going backward covered their father’s nakedness, which he who was wanton saw, he who was modest blushed at and dutifully hid, fearful of offending if he too saw it.[Genesis 9:22] How great is the power of wine, so that wine made him naked which the waters of the deluge could not.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 460, footnote 2 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3677 (In-Text, Margin)
27. And is not temperance agreeable to nature, and to that divine law, which in the very beginning of all created things gave the springs for drink and the fruits of the trees for food? After the Flood the just man found wine a source of temptation to him.[Genesis 9:20] Let us then use the natural drink of temperance, and would that we all were able to do so. But because all are not strong the Apostle said: “Use a little wine because of thy frequent infirmities.” We must drink it then not for the sake of pleasure, but because of infirmity, and therefore sparingly as a remedy, not in excess as a gratification.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 136, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies. (HTML)
Chapter VII. How Heretics, craftily cite obscure passages in ancient writers in support of their own novelties. (HTML)
CCEL Footnote 444 (In-Text, Margin)
... of filial piety, that even his descendants were involved with him in the curse which he drew down, widely differing from those blessed brothers of his, who would neither pollute their own eyes by looking upon the nakedness of their revered father, nor would suffer others to do so, but went backwards, as the Scripture says, and covered him, that is, they neither approved nor betrayed the fault of the holy man, for which cause they were rewarded with a benediction on themselves and their posterity.[Genesis 9:22]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 385, footnote 6 (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)
... 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,” 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?[Genesis 9:23] How was Abraham taught to abstain from the spoils of the enemy which were offered to him, that he might not receive any recompense for his toil, or to pay to the priest Melchizedec the tithes which are ordered by the law of Moses? How was it too ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 224, footnote 1 (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 365 (In-Text, Margin)
... the true seers’ words, which were accomplished in their truth. From thy treasure-house put forth, Lord, from the coffers of Thy Scriptures, names of righteous men of old, who looked to see Thy coming! Seth who was in Abel’s stead shadowed out the Son as slain, by Whose death was dulled the envy Cain had brought into the world! Noah saw the sons of God, saints that sudden waxed wanton, and the Holy Son he looked for, by whom lewd men were turned to holiness. The brothers twain, that covered Noah,[Genesis 9:23] saw the only Son of God who should come to hide the nakedness of Adam, who was drunk with pride. Shem and Japhet, being gracious, looked for the gracious Son, Who should come and set free Canaan from the servitude of sin.
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 232, footnote 2 (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 III. (HTML)
CCEL Footnote 429 (In-Text, Margin)
... eateth of the sacrifice in the name of devils, becomes devilish without all contra diction. He that eateth the Heavenly Bread, becomes Heavenly without doubt! Wine teaches us, in that it makes him that is familiar therewith like itself: for it hates much him that is fond of it, and is intoxicating and maddening, and a mocker to him! Light teaches us, in that it makes like unto itself the eye the daughter of the sun: the eye by the light saw the nakedness, and ran and chastely hid the chaste man.[Genesis 9:23] As for that nakedness it was wine that made it, which even to the chaste skills not to show mercy!