The Footnotes
Readers who wish to pursue a deeper investigation of the patristic works cited in this commentary will find the footnotes especially valuable. A footnote number directs the reader to the notes at the bottom of the right-hand column, where in addition to other notations (clarifications or biblical cross references) one will find information on English translations (where available) and standard original-language editions of the work cited. An abbreviated citation (normally citing the book, volume and page number) of the work is provided except in cases where a line-by-line commentary is being quoted, in which case the biblical references will lead directly to the selection. A key to the abbreviations is provided on pages xv-xvi. Where there is any serious ambiguity or textual problem in the selection, we have tried to reflect the best available textual tradition.
For the convenience of computer database users the digital database references are provided to either the Thesaurus Lingua Graecae (Greek texts) or to the Getedoc (Latin texts) in the appendix found on pages 177–82.
Abbreviation
| ACW | Ancient Christian Writers: The Works of the Fathers in Translation. Mahwah, N.J.: Paulist Press, 1946. |
| AF | J.B. Lightfoot and J.R. Harmer, trans. The Apostolic Fathers. Edited by M. W. Holmes. 2nd ed. Grand Rapids, Mich.: Baker, 1989. |
| AHSIS | Dana Miller, ed. The Ascetical Homilies of Saint Isaac the Syrian. Boston, Mass.: Holy Transfiguration Monastery, 1984. |
| ANF | A. Roberts and J. Donaldson, eds. Ante-Nicene fathers. 10 vols. Buffalo, N.Y.: Christian Literature. 1883–1896. Reprint. Grand Rapids. Mich.: Ecrdmans. 1951–1956. Reprint, Peabody. Mass.: Hendrickson, 1994. |
| ARL | St. Athanasius. The Resurrection Letters. Paraphrased and introduced by Jack N. Sparks. Nashville: Thomas Nelson, 1979. |
| CCL | Corpus Christianorum. Series Latina. Turnhout. Belgium: Brepols, 1953. |
| CSCO | Corpus Scriptorum Christianorum Orientalium. Louvain, Belgium. 1903. |
| CSEL | Corpus Scriptorum Ecclesiasticorum Latuinorum. Vienna. 1866. |
| ESOO | J. A. Aassemani, ed. Sancti Patris Nostri Ephraem Syri Opera Omnia. Rome, 1737. |
| FC | Fathers of the Church: A New Translation. Washington. DC: Catholic University of America Press. 1947. |
| FGFR | F. W. Norris. Faith Gives Fullnes to Reasoning. The Five Theological Oratinos of Gregory Nazianzen. Leiden and New York: E.J. Brill, 1990. |
| GNOS | Hadwiga Horner, ed. Gregorii Nysseni Opera Supplementum. Leiden: E. J. Brill, 1972. |
| HOG | Bede the Venerable. Homilies on the Gospels. Translated by L. T. Martin and D. Hurst. 2 vols. Kalamazoo, Mich.: Cistercian Publications, 1990. |
| HOP | Ephrem the Syrian. Hymns on Paradise. Translated by S. Brock. Crestwood. N.Y.: St. Vladimir's Seminary Press, 1990. |
| HQG | Jerome. Hebrew Questions on Genesis. Translated with introduction and commentary by C.T.R. Hayward. Oxfbrd: Clarendon Press, 1995. |
| JCC | John Cassian. Conferences. Translated by Colm Luibheid. Classics of Western Spirituality. Mahwah. N.J.: Paulist Press. 1985. |
| JMO | Justin Martyr. Opera. Edited by J.C.T. Otto. 3 vols. Jena: Mauke. 1842–1848. |
| LCC | J. Bailie et al., eds. The Library of Christian Classics. 26 vols. Philadelphia: Westminster. 1953–1966. |
| LCL | Loeb Classical Library. Cambridge. Mass.: Harvard University Press: London: Heinemann, 1912. |
| LQAH | W. W. Harvey, ed. Sancti Irenaei Episcopi Lugunesis Libros Quinque Adversus Haereses. 2 vols. Cambridge: Academic Press, 1857. |
| NPNF | P. Schaff et al., eds. A Select Library of the Nicene and Post Nicene Fathers of the Christian Church. 2 series (14 vols. each). Buffalo, N.Y.: Christian Lirerarure, 1887–1894; Reprint, Grand Rapids, Mich.: Eerdmans, 1952–1956; Reprint. Peabody, Mass.: Hendrickson. 1994. |
| OFP | Origen. On First Principles. Translated by G. W. Butterworth. London: SPCK, 1936; Reprint, Gloucester, Mass.: Peter Smith, 1973. |
| OSW | Origen. Selected Writings. Translated by Rowan A. Greer. Classics of Western Spirituality: A Library of the Great Spiritual Masters. Mahwah, N.J.: Paulist, 1979. |
| PG | J.-P. Migne, ed. Patrologia Graeca. 166 vols. Paris: Migne, 1857–1886. |
| PL | J.-P. Migne, ed. Patrologia Latina. 221 vols. Paris: Migne, 1844–1864. |
| PL Supp. | A. Hamman, ed. Patroiogia Latina Supplementum. 5 vols. Paris: Editions Garnier Freres, 1958–1974. |
| PMFSH | Pseudo-Macarius. The Fifty Spiritual Homilies and the Great Letter. Translated and edited by George A. Maloney, S.J. Classics of Western Spirituality. New York: Paulist. 1992. |
| PS | R. Graffin, ed. Patrologia Syriaca. 3 vols. Paris: Firmin-Didot et socii 1894–1926. |
| PSD | Pseudo-Dionysius. The Complete Works. Translated by Colm Luibheid et al. Classics of Western Spirituality. Mahwah, N.J.: Paulist, 1987. |
| QO | Theodoret of Cyrus. Quaestiones in Octateuchum. Edited by N. Fernandez. Madrid: Marcos A. Saenz-Badillos, 1979. |
| SC | H. de Lubac, J. Danielou et al., eds. Sources Chretiennes. Paris: Editions du Cerf, 1941. |
| SNTD | Symeon the New Theologian. The Discourses. Translated by C. J. DeCatanzaro. Classics of Western Spirituality: A Library of the Great Spiritual Masters. Mahwah, N.J.: Paulist. 1980. |
| TP | The Philokalia. The complete text compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth. Translated and edited by G. E. H. Palmer. Philip Sherrard and Kallistos Ware. 4 vols. London: Faber and Faber, 1979–1995. |
Introduction to Genesis I-II
The early chapters of Genesis had arguably a greater influence on the development of Christian theology than did any other pan of the Old Testament. In these early chapters the Fathers have set out the fundamental patterns of Christian theology. Here there was affirmed the doctrine of creation, in accordance with which the created order had been brought into being from nothing by God’s Word as something “exceedingly good”
(Gen 1:31). One of the most popular genres of scriptural commentary among the Fathers was commentary on the six days of creation, the Hexaemeron. Those by Basil the Great and Ambrose are perhaps the most famous. Although Augustine gave this title to none of his books, he returned at least five times to exposition of the first chapter of Genesis and three times earned his commentary beyond the first chapter (Two Books on Genesis Against the Manichaeans, On the Literal Interpretation of Genesis and City of God 11–16).
The Fathers also found in Genesis the doctrine of humankind created “according to the image and likeness of God.” In addition, they found there the doctrine of the fall and the beginning of fallen human society, as well as hints and guesses about the eventual overcoming of the fallen human condition through the incarnation.
There follows an account of the establishment of the human race outside the “paradise of delight,” the constant struggle for survival in a natural environment now unfriendly or even actively hostile, the spread of sin and crime beginning after humanity’s first disobedience, with Cain’s murder of his brother Abel, but also the discovery of music (Gen 4:21) and metal tools (Gen 4:22). That first attempt to find a way of life outside paradise soon foundered in the proliferation of wickedness by humankind, which was swept away by the flood, Noah and his family alone surviving, log ether with representatives of the whole animal kingdom. Such wholesale punishment of human wickedness was not, however, to be the rule, and the rainbow became the sign and pledge of God's covenant with humankind, made with Noah (the Noachic covenant, Gen 9:8–17).
After the flood, Noah and his descendants began once again to establish a way of life in the fallen world. Noah became a farmer and planted a vineyard (Gen 9–30). His first experiments with wine making, however, were unfortunate: he succumbed to drunkenness and ended up stretched out in his tent with his clothes in disarray.
In this phase of human development, cities began to be established: Babylon and Nineveh are mentioned (Gen 10:10–111. But it became apparent that human solidarity manifest in the building up of ordered human communities, such as cities, could be directed in pride against God and his purposes for humankind, and at the tower of Babel (or “confusion,” as the Septuagint has it) human solidarity was broken by the confusion of tongues, the creation of different languages.
It was in this divided world that Abram was born among the Chaldeans. (Neither the Greek Septuagint nor the Latin Vulgate recognized Ur as a place name: the Greek translates it as “place,” Jerome takes it to mean “fire”
and, in a learned note, connects it with the fire worship of the ancient Zoroastrians.) Genesis 11 ends with Abraham leaving the Chaldeans and settling in Haran in Mesopotamia, where he received God’s call to journey still further and become the lather of a great nation (Gen 12:1–3). With that call there commence the accounts of the patriarchs, of the revelation of the God of Abraham and Isaac and Jacob, of the calling of the people of Israel and the whole story of the Old Testament, in which there emerges, so Christians with the Fathers
believe, the hope for the coming Messiah, a hope fulfilled in the incarnation of the Son of God as Jesus of Nazareth.