(Gen. 2, 7) ... The word "breathed in" the divine Moses points to the simplicity of the soul, to its inconsistency. St. John Chrysostom (40, 789-790).
The Creator of the universe, as it were, manages to prepare the substance for its composition, and its image is likened to some primordial beauty, and to determine the purpose for which it will exist, and to create a nature appropriate to its activity, suitable for the supposed goals. Saint Gregory of Nyssa (17, 87).
After all, a man was created who was honored with greater honor and greater providence both before creation and after creation; and this sense world was created before him and for him, and then the Kingdom of Heaven, also prepared for him before the creation of the world, was created before him. And a special will was manifested relative to him. And by the hand of God and in the image of God, he was created so that not everything he had from this matter and according to the sensory world, like all other living beings, but this would be only his body, and he would have a soul from the supernatural, better to say, from God Himself through ineffable insufflation - as something great and wonderful, and everything superior, and all contemplative, and over all ruling, and knowing God, and revealing Him - as a perfect work superior to all the wisdom of the Artist. St. Gregory Palamas (65, 70).
The origin of man exceeds the origin of everything: God took the dust from the earth and created man (Gen. 2, 7). He creates our body with his own hand. Not the Angel was sent for creation. Not the earth produced us by itself, like grasshoppers. It was not for the Service Forces that He commanded to do this or that, but taking a finger from the earth, he created with his own hand. St. Basil the Great (Bishop Makarii (Bulgakov), pp. 107).
Animals, livestock and birds, when they were created, received bodies and souls together. God honored many, and above all, by creating it, as it is said. With his own hand, breathed into him the soul, gave him power over the paradise and over everything outside of heaven, clothed him with glory and gave him the gift of speech, intelligence and the keeping of the Divine.
... By the same words: "He created them with man and woman" (Gen. 1, 27) Moses lets know that Eve was already in Adam, in the bone that was taken from Adam. Although Eve was not in his mind, but in the body, however, not only in his body, but also in his soul, and in spirit. Because God did not add anything to the bone taken from Adam, except the beauty of the external image. The Monk Ephrem the Syrian. Creations, ch.8, M., 1853, p. 273, 268.
The Bible says: "He breathed into his face the breath of life" (Gen. 2, 7), in Adam, original and created by Him from the dust of the earth. Many people interpret that this means that before Adam there was no soul and spirit of man, but only flesh created from dust. This interpretation is not true, for the Lord created Adam from the dust of the earth in the composition about which the holy apostle Paul speaks: "Let your spirit and soul and body be preserved unblemished without blemish at the coming of our Lord Jesus Christ" (1 Feuer 5, 23). All these three parts of our nature were created from the dust of the earth. And Adam was not created dead, but an active living being, like other living creatures on the earth. But this is the power: if the Lord did not blow into his face the breath of life, that is, the grace of the Holy Spirit, from the Father proceeding, and in the Son who is asleep, and for the Son's sake in the world sent, then Adam, however beautiful he was, compared with other God's creatures as the crown of creation on earth, still would have remained without the Holy Spirit inside him, elevating it to a godlike dignity. He would be like all other creatures, though having flesh and soul, and spirit belonging to each according to their kind, but not having the Holy Spirit within them. When the Lord breathed into the face of Adam the breath of life, then, according to Moses' expression, "man became a living soul," that is, in everything like God and such as He is immortal for ever and ever. Reverend Seraphim of Sarov (S. Nilus: Great in Small, Sergiev Posad, 1911, pp. 189-190).
God alone found it worthy of his own hands: the creation of man ... God created Adam for Adam from his rib. Prelate Theophilus of Antioch (Bishop Makarius (Bulgakov), t. 2, v. 107).
It is not in vain that the wife was created not from the same dust from which Adam was formed, but from the rib of Adam himself: let us know that in husband and wife there is one bodily nature, that one source of the human race, and therefore not two from the beginning were created - husband and wife , and not two wives, but first a husband, and then a wife from him. Sainted Ambrose of Mediolan (Bishop Makarii (Bulgakov), t. 2, v. 207).
For in the beginning Adam, being created from the earth and having taken breath, is quickened on the sixth day (and not to the fifth, as some think, his creation was begun, in the sixth it is brought to an end, for the opinion of the claimants is mistaken). St. Epiphanius of Cyprus. Creations, Part 1, M., 1863, p. 25.
It is revealed by the Divine revelation that the first man was created by God out of nothing, created in the beauty of spiritual grace, created immortal, alien to evil. Bishop Ignatius (Bryanchaninov) (109, 98).
If everything had happened by chance, without a reasonable reason, then everything would have been formed as a hack - without a plan, without order. But on the Case we see something different: everything in the world is surprisingly ordered and arranged. And this inevitably leads us to assume that the world is Arranged by a Being possessing the highest intelligence, that is, God. Sainted Athanasius the Great (Bishop Makarii (Bulgakov), pp. 11).
The world, as the work of the Living, Wise God, is full of life: everywhere and in all life and wisdom, in all we see the expression of thought - as a whole, and in all parts. This is a real book, from which it is possible, although not as clearly as from Revelation, to learn God's knowledge. Archpriest John Sergiev. t. 1, M., 1894, p. 282.
... How miraculous and marvelous is every object created by God! How, out of nothing, is the sky elevated at the altitude? How did the sun shine and the moon and stars were created? From what primitive matter is the earth taken from nothing? What rocks are excised mountains? Where does the composition of the whole world, produced by God from nothing? St. Epiphanius of Cyprus. Creations, Part 3, M., 1872, p. 201.
... Nothing is created in vain and without benefit. For it either serves food to some animal, or, with the help of medical science, is curative for ourselves ... (4, 71).
... If you consider the very members of the animals, you will find that the Creator did not add a single extra and did not take away the necessary. St. Basil the Great (4, 143).
Why did God command the growth of grass, unfit for food? Many kinds of dumb animals - animals, cattle, reptiles and birds. All of them were prepared by God for food, and they created for the benefit of people, why they are said that they feed for us. For it is said: "You are growing grass for cattle, and greens for the good of man" (Psalm 103, 14). Therefore, it is not useful to one - it is useful to another, and unnecessary people - suitable for the created for the sake of man. In addition, the Lord, foreseeing that the people who were sentenced to death for sin, will suffer illnesses, ordered the earth to produce grass, not only fit for food, but also medicinal.
... No, let no one reproach the Creator for animals, taking into account only that there are animals in themselves, but let him find out what is the use of them. And in the human body there is beauty, harmony, mutual correspondence of parts, but there are also excretions of the organism. However, none of the sensible does not humiliate a living being for this, because without this it is impossible to live ... So if someone cuts one finger joint, it will find it completely useless, but this joint, while not cut off, is of great benefit. Therefore, we must do this way: every part of creation is not considered separately, as it is in itself, but to seek out whether it is useful for the whole universe. Blessed Theodoret of Cyrus. Creations, Part 1, M., 1856, p. 19-20, 23-24.
The whole world testifies of God, the Creator, and silently about Him tells us, the intelligent creature: He created me. A great and wonderful building shows a great and wonderful Creator. The Holy Hierarch Tikhon Zadonsky. Compositions, t. 13, M., 1837, p. 1.
I owe you a lot, O Lord God, I must. There was no me - and here I am and I live. You, Lord, have been pleased to me and to be counted among the works of Your hands ... You did not create me with a soulless creature, not a beast, not a bird, not a dumb animal - I created a rational being ... I can not live without light, I act - Your luminaries , the sun, the moon and the stars, shine to me. I can not live without fire - your fire warms me and cooks me food. I can not live without air - your air enlivens me and saves my life. I can not without food and drink be - Your generous hand. Lord, he serves me food. Thy goodness has made me come down to the springs, the rivers by which people are being washed and washed ... Oh, what will I give to You, Lord, for all that You have given me? Prelate Tikhon Zadonsky (113, 158).