The Devil Wins: A History of Lying from the Garden of Eden to the Enlightenment (41 page)

19
.   Psalms 116:11.

20
.   Romans 3:4.

21
.   Ambrose,
Paradise
, in
Hexameron, Paradise, and Cain and Abel
, trans. John J. Savage (New York: Fathers of the Church, 1961), ch. 12 (68), 339. Michael P. McHugh, “Satan and Saint Ambrose,”
Classical Folia
26:1 (1972): 94–106, surveys Satan’s presence in Ambrose’s work.

22
.   Astruc was building on the work and insights of earlier exegetes such as Jean le Clerc and Baruch Spinoza. See Pierre Gibert, “De l’intuition à l’évidence: la multiplicité documentaire dans la Genèse chez H. B. Witter et Jean Astruc,” in
Sacred Conjectures: The Context and Legacy of Robert Lowth and Jean Astruc
, ed. John Jarick (New York: T&T Clark, 2007), 174–89.

23
.   For a brief overview of theories concerning these divisions of the text, including contemporary evangelical Christian assertions of a unitary, Mosaically authored text, see Victor P. Hamilton,
The Book of Genesis: Chapters 1–17
(Grand Rapids: William B. Eerdmans Publishing Company, 1990), 2–38. Also useful, Joseph Blenkinsopp,
The Pentateuch: An Introduction to the First Five Books of the Bible
(New York: Doubleday, 1992), 54–97.

24
.   Augustine,
Literal Meaning of Genesis
, vol. 1, bk. 4, 103–45.

25
.   Calvin,
Commentaries on Genesis
, ch. 1, 78.

26
.   Calvin,
Commentaries on Genesis
, ch. 2, 109.

27
.   Philo of Alexandria,
On the Creation of the Cosmos according to Moses
, trans. David T. Runia (Leiden: E. J. Brill, 2001), chaps. 22 and 23, 88–90.

28
.   Augustine,
Literal Meaning of Genesis
, bk. 8, ch. 2, 33. Elizabeth A. Clark, “Heresy, Asceticism, Adam and Eve: Interpretations of Genesis 1–3 in the Later Latin Fathers,” in
Genesis 1–3 in the History of Exegesis: Intrigue in the Garden
, ed. Gregory Allen Robbins (Lewiston: Edwin Mellen Press,
1988), 99–133, notes that Augustine himself was simultaneously drawn toward and suspicious of allegorical interpretations of the first three chapters of Genesis. For a brief overview of Augustine’s exegetical practice, Thomas Williams, “Biblical Interpretation,” in
The Cambridge Companion to Augustine
, ed. Elenore Stump and Norman Kretzman (Cambridge: Cambridge University Press, 2001), 59–70.

29
.   Origen,
Contra Celsum
, trans. Henry Chadwick (Cambridge: Cambridge University Press, 1965), bk. 4:39, 214.

30
.   Augustine,
Literal Meaning of Genesis
, bk. 8, ch. 1, 34.

31
.   Luther,
Lectures on Genesis
, ch. 1, 4.

32
.   Luther,
Lectures on Genesis
, ch. 3:1, 144.

33
.   Guillaume de Saluste Sieur du Bartas,
The Divine Weeks and Works of Guillaume de Saluste Sieur du Bartas
, vol.1, ed. Susan Snyder and trans. Joshua Sylvester (Oxford: Clarendon Press, 1979), 316.

34
.   John Milton,
Paradise Lost
, ed. Merritt Y. Hughes (New York: Odyssey Press, 1935), bk. 9, ln. 220–25.

35
.   Genesis 3:1.

36
.   Kugel,
The Bible as It Was
, 72–75.

37
.   John Chrysostom,
Homilies on Genesis
, homily 16 (4), 209. On the Jewish origins of this identification and Chrysostom’s innovation, see Evans,
Paradise Lost
, 32–35 and 88–89.

38
.   Augustine,
Literal Meaning of Genesis
, bk. 11:4, 135–36.

39
.   Calvin,
Commentaries on Genesis
, ch. 3, 141.

40
.   On Nicholas’s life and his approach to biblical commentary, see Deeana Copeland Klepper,
The Insight of Unbelievers: Nicholas of Lyra and Christian Readings of Jewish Text in the Later Middle Ages
(Philadelphia: University of Pennsylvania Press, 2007), 1–60.

41
.   Luther,
Lectures on Genesis
, ch. 3:14, 184.

42
.   Nicholas of Lyra,
Postilla
, cap. 3, cols. 87–90. Another tradition, with roots in
The Book of Watchers
and Philo of Alexandria and culminating in seventeenth-century writings of the German mystic Jacob Boehme, suggests that the serpent seduced a lust-filled Eve. See Almond,
Adam & Eve
, 173–77, and Vita Daphna Arbel,
Forming Femininity in Antiquity: Eve, Gender and Ideologies in the Greek “Life of Adam and Eve”
(Oxford: Oxford University Press, 2012), 17–37.

43
.   Nicholas of Lyra,
Postilla
, cap. 3, col. 88.

44
.   Peter Lombard,
The Sentences: Book 2, On Creation
, trans. Giulio Silano (Toronto: Pontifical Institute of Mediaeval Studies, 2008), dist. 21, ch. 6, 95. For Hugh of St. Victor’s formulation see
On the Sacraments of the Christian Faith (De Sacramentis)
, trans. Roy J. Deferrari (Cambridge: Mediaeval Academy of America, 1951), bk. 1, pt. 7, 9, 124.

45
.   John Chrysostom,
Homilies on Genesis
, homily 16 (3) and (4), 208–9.

46
.   John Chrysostom,
Homilies on Genesis
, homily 16 (5), 210.

47
.   John Chrysostom,
Homilies on Genesis
, homily 16 (5), 210.

48
.   John Chrysostom,
Homilies on Genesis
, homily 16 (4), 209.

49
.   John Chrysostom,
Homilies on Genesis
, homily 16 (6), 210.

50
.   John Chrysostom,
Homilies on Genesis
, homily 16 (9), 212.

51
.   Augustine,
On Free Choice of the Will
, trans. Anna S. Benjamin and L. H. Hackstaff (Indianapolis: Bobbs-Merrill Company, 1964), bk. 3, ch. 25, 146.

52
.   Hugh of St. Victor,
On the Sacraments
, bk. 1, pt. 7, 4, 122.

53
.   Hugh of St. Victor,
On the Sacraments
, bk. 1, pt. 7, 4, 122.

54
.   Nicholas of Lyra,
Postilla
, Genesis, cap. 3, col. 90.

55
.   Augustine,
Literal Meaning of Genesis
, bk. 11, ch. 30 (38), 161–62.

56
.   Augustine,
City of God
, bk. 15, ch. 13, 608.

57
.   Augustine,
Literal Meaning of Genesis
, bk. 11, ch. 30 (39), 162. William S. Babcock, “The Human and Angelic Fall: Will and Moral Agency in Augustine’s
City of God
,” in
Augustine: From Rhetor to Theologian
, ed. Timothy D. Barnes (Waterloo: Wilfrid Laurier University Press, 1992), 133–49, discusses the theological and philosophical significance of this problem for Augustine. It is worth noting that there was considerable discussion among the early Church fathers concerning the relation between envy and pride, not only in Adam and Eve, but in the character of Satan himself. See Sophie Lunn-Rockliffe, “The Diabolical Problem of Satan’s First Sin: Self-Moved Pride or a Response to the Goads of Envy,”
Studia Patristica
63:11 (2013): 121–40.

58
.   Ambrose,
Paradise
, ch. 12 (54), 333. J. Patout Burns, “Creation and Fall According to Ambrose of Milan,” in
Augustine: Biblical Exegete
, eds. Frederick Van Fleteren and Joseph C. Schnaubelt (New York: Peter Lang, 2001), 71–97, discusses the overall structure of Ambrose’s exegesis of Genesis.

59
.   Bonaventure,
Sententiarum
, II, dist. 21, art. 1, quaest. 3, sed contra 3, 496.

60
.   Ambrose,
Paradise
, ch. 12 (54), 333.

61
.   Ambrose,
Paradise
, ch. 12 (58), 338. Neil Forsyth,
The Satanic Epic
(Princeton: Princeton University Press, 2003), 45–49, provides historical context for the identification of Satan with heretical readings of scripture in the early church.

62
.   Ambrose,
Paradise
, ch. 12 (55), 335.

63
.   Revelation 22:18–19.

64
.   Ambrose,
Paradise
, ch. 12 (55), 334. On the Devil as sophist, see Eric Jager,
The Tempter’s Voice
, 115–23.

65
.   Ambrose,
Paradise
, ch. 13 (61), 342.

66
.   Ambrose,
Paradise
, ch. 13 (62), 342–43.

67
.   Augustine,
Literal Meaning of Genesis
, ch. 31 (39), 162. On Augustine’s warnings against reading the literal as figurative or the figurative as literal, see Jager,
The Tempter’s Voice
, 75–82.

68
.   Ambrose,
Paradise
, ch. 6 (32), 310.

69
.   Augustine,
Literal Meaning of Genesis
, bk. 6 (12), 42.

70
.   Ambrose,
Paradise
, ch. 6 (34), 312.

71
.   Augustine,
Literal Meaning of Genesis
, bk. 11, ch. 30 (39), 162.

72
.   1 Timothy 2:13–14.

73
.   Nicholas of Lyra,
Postilla
, Genesis, ch. 3, col. 94.

74
.   Hugh of St. Victor,
On the Sacraments
, bk. 1, pt. 7, ch. 10, 125.

75
.   Bonaventure,
Sententiarum
, II, dist. 22, art. 1, quest. 2, resp. 519.

76
.   Ambrose,
Paradise
, ch. 13 (65), 344. On the significance of clothing in Genesis,
Edgar Haulotte,
Symbolique du vêtement selon la Bible
(Paris: Aubier, 1966), 186–90.

77
.   Luther,
Lectures on Genesis
, ch. 4, 237.

78
.   For a general contrast between medieval and reformed readings of Genesis, Crowther,
Adam & Eve
, 9–51. Reformation emphasis on
sola scriptura
, and the literal sense of scripture tends to be overstated. See, for example, David C. Steinmetz, “Divided by a Common Past: The Reshaping of the Christian Exegetical Tradition in the Sixteenth Century,”
Journal of Medieval and Early Modern Studies
27:2 (Spring 1997): 245–64.

79
.   Luther,
Lectures on Genesis
, ch. 3:1, 146.

80
.   Luther,
Lectures on Genesis
, ch. 3:1, 146–47.

81
.   Nicholas of Lyra,
Postilla
, Genesis, ch. 3, col. 90.

82
.   Thomas Aquinas,
Summa of Theology
, trans. Fathers of the English Dominican Province (New York: Benziger Brothers, 1947), II-II, quest. 163, art. 1, reply 4, 1463.

83
.   Nicholas of Lyra,
Postilla
, Genesis, ch. 3, col. 93.

84
.   Hugh of St. Victor,
On the Sacraments
, bk. 1, pt. 7, ch. 8, 123–24. The first part of this translation is mine, rendered freely and a bit more clearly. See
De sacramentis Christianae fidei
, in
Patrologiae Latinae
, vol. 176, 289: “Primum enim promissam excellentiam per superbiam appetiit; deinde promissam abundantiam (et qualis talem excellentiam decebat) per avaritiam concupivit.” Peter Lombard,
The Sentences
, bk. 2, dist. 21, ch. 5, 6, 95, attributes this analysis incorrectly to Augustine. For a prominent later version of this analysis, see Vincent of Beauvais,
Speculum Morale
(Venice: Dominic Nicolini, 1591), lib. III, pars II, dist. XI, 168v–169r.

85
.   Bonaventure,
Sententiarum
, II, dist. 21, art. 2, quest. 1, 3, 499.

86
.   Luther,
Lectures on Genesis
, ch. 3:1, 148.

87
.   Luther,
Lectures on Genesis
, ch. 2:9, 94.

88
.   Luther,
Lectures on Genesis
, ch. 3:1, 146.

89
.   Luther,
Lectures on Genesis
, ch. 3:1, 152.

90
.   Calvin,
Commentaries on Genesis
, ch. 3, 148.

91
.   Luther,
Lectures on Genesis
, ch. 3:6, 162.

92
.   Calvin,
Commentaries on Genesis
, ch. 3, 161.

93
.   Luther,
Lectures on Genesis
, ch. 3:12, 177.

94
.   Luther,
Lectures on Genesis
, ch. 3:10, 175.

95
.   Susan Schreiner,
Are You Alone Wise? The Search for Certainty in the Early Modern Era
(Oxford: Oxford University Press, 2012), 79–129.

96
.   George Gyfford,
A Discourse on the subtill Practices of Devilles by Witches and Sorcerers
(London: Toby Cooke, 1587), E2. Jeffrey Burton Russell,
The Prince of Darkness: Radical Evil and the Power of Good in History
(Ithaca: Cornell University Press, 1988), 167, suggests that the Devil “reached the height of his power just at the time when the intellectual structure supporting him began to crumble,” that is, during the sixteenth century. Heiko Oberman,
Luther: Man between God and the Devil
, trans. Eileen Walliser-Schwarzbart (New Haven: Yale University Press, 1989), 102–6, briefly summarizes Luther’s relationship with the Devil. On the general concern over
the Devil and diabolical illusions during the sixteenth and seventeenth centuries, see Stuart Clark,
Vanities of the Eye: Vision in Early Modern European Culture
(Oxford: Oxford University Press, 2007), 123–60, and Russell,
The Prince of Darkness
, 167–85.

97
.   Luther,
Selected Psalms III
, in
Luther’s Works
, vol. 14, ed. Jaroslav Pelikan and trans. Edward Sittler (Philadelphia: Fortress Press, 1958), 288. Luther is quoting 2 Corinthians 11:14.

98
.   Luther,
Catholic Epistles
, in
Luther’s Works
, vol. 30, ed. Jaroslav Pelikan and trans. Walter A. Hansen (Saint Louis: Concordia Publishing House, 1967), 240.

99
.   Luther,
The Sermon on the Mount
, in
Luther’s Works
vol. 21, ed. and trans. Jaroslav Pelikan (Saint Louis: Concordia Publishing House, 1956), 212 and 251.

100
. John Farrell,
Paranoia and Modernity: Cervantes to Rousseau
(Ithaca: Cornell University Press, 2007), 200.

101
. James Simpson,
Burning to Read: English Fundamentalism and Its Reformation Opponents
(Cambridge: Belknap Press of Harvard University Press, 2007), 118–22.