“Being the source of goodness, God, even after our failures, calls us anew, not effacing entirely from our mind the knowledge of good, even if we have turned away from virtue through sin. This is what God, at present, also does for Adam in calling him although he has hidden himself, saying to him: 'Adam, where art thou?' Adam, in fact, had been placed there by God for the purpose of working and guarding Paradise; he had received this place from Him to be his own. Having distanced himself from there by disobedience, it is proper that he should hear from God: 'Where art thou?”

—  Didymus the Blind

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Didymus the Blind1
Coptic church theologian 313–398

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“I personally believe that Satan fell from heaven about a hundred years after the creation of Adam and Eve. I believe that he had watched Adam and Eve have fellowship with their creator with pride and envy in his heart. He had been God’s choir director since he was created. His desire to be God was thwarted when God cast him out of heaven.”

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“Adam was created righteous, acceptable, and without sin. He had no need from his labor in the garden to be made righteous and acceptable to God. Rather, the Lord gave Adam work in order to cultivate and protect the garden. This would have been the freest of all works because they were done simply to please God and not to obtain righteousness. … The works of the person who trusts God are to be understood in a similar manner. Through faith we are restored to paradise and created anew. We have no need of works in order to be righteous; however, in order to avoid idleness and so that the body might be cared for an disciplined, works are done freely to please God.”

Martin Luther (1483–1546) seminal figure in Protestant Reformation

Source: The Freedom of a Christian (1520), pp. 73-74

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“The idea of a God we infer from our experimental dependence on something superior to ourselves in wisdom, power and goodness, which we call God; our senses discover to us the works of God which we call nature, and which is a manifest demonstration of his invisible essence. Thus it is from the works of nature that we deduce the knowledge of a God, and not because we have, or can have any immediate knowledge of, or revelation from him.”

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Source: Reason: The Only Oracle Of Man (1784), Ch. V Section II - Containing Observations on the Providence and Agency of God, as it Respects the Natural and Moral World, with Strictures on Revelation in General

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“For whoever has what he has from the God himself clearly has it at first hand; and he who does not have it from the God himself is not a disciple. Let us assume that it is otherwise, that the contemporary generation of disciples had received the condition from the God, and that the subsequent generations were to receive it from these contemporaries – what would follow?”

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Source: 1840s, Philosophical Fragments (1844), p. 76

Riaz Ahmed Gohar Shahi photo

“Many Adams came into this world, at the same time and in different places. All the Adams were made in the world with clay from this world except the last Adam who is buried in Arabia. He was the only one made in paradise with clay which was also from paradise. With the exception of this Adam the angels did not bow down before any other Adam. Satan became the enemy of the descendants of this Adam.”

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“If we assume the pre-Flood world had ideal living conditions, their memory, wisdom, and accumulated knowledge would have been incredible! How much could you learn in 900 years?! Add to that the fact that you can go talk with your great-great-great-great-great-great-grandfather, who is still living. You can learn from them and build on that knowledge. Plus, don’t forget that Methuselah could have known Adam for 243 years and learned from him; and Adam walked and talked with God Himself for maybe 100 years! I suspect the pre-Flood knowledge and maybe even technology and inventions would blow our minds today!”

Kent Hovind (1953) American young Earth creationist

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On First Principles

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“When it is stated in Genesis that God said to Adam, “Only from the tree of the knowledge of good and evil you must not eat,” it follows as a matter of course that Adam really has not understood this word, for how could he understand the difference between good and evil when this distinction would follow as a consequence of the enjoyment of the fruit. When it is assumed that the prohibition awakens the desire one acquires knowledge instead of ignorance, and in that case Adam must have had knowledge of freedom, because the desire was to use it. The explanation is therefore subsequent. The prohibition induces in him anxiety, for the prohibition awakens in him freedom’s possibility. What passed by innocence as the nothing of anxiety has now entered into Adam, and here again it is a nothing-the anxious possibility of being able. He has no conception of what he is able to do; otherwise-and this it what usually happens-that which comes later, the difference between good and evil, would have to be presupposed. Only the possibility of being able is present as a higher form of ignorance, as a higher expression of anxiety, because in a higher sense it both is and is not, because in a higher sense he both loves it and flees from it.”

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“If he [ Anthony] heard of a good man anywhere, like the prudent bee, he went forth and sought him, nor turned back to his own place until he had seen him; and he returned, having got from the good man as it were supplies for his journey in the way of virtue.”

Athanasius of Alexandria (295–373) Patriarch of Alexandria

§ 3
Life of Anthony of Egypt

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