Tasks of the lesson: to get acquainted with the biblical legend about the fall of the first people. Determine the exact interpretation of guilt and punishment

Sin Adam it manifests itself essentially as a nauned-like, as such an action that a person consciously and deliberately opposes himself to God, breaking one of his commands (Gen.33); But the deeper of this external rector of the acting act in Scripture is definitely noted the internal act, from which he occurs: Adam and Eve were silent because, yielding to the sudden snake, wanted to "be like gods who know good and evil" (3.5), i.e. According to the most common interpretation, post-to-blame himself in the place of God in order to decide what is good and that - evil; Having accepted his opinion for Merylo, they attracted to be the only moat of their fate and dispose of themselves at their discretion; They refuse to depend on who created them, perverting t. The attitude connected to a person with God.

According to Beta 2, this attitude was not only dependent, but also in friendship. Unlike the gods referred to in ancient myths (Wed. Gilgamesh), there was nothing, where God would refuse a person created "in the image of him and likeness" (Gen. 1.26); He left nothing for himself alone, even his life (Wed 2.23). And so, to bring the snake, first Eve, then Adam begin to doubt it infinitely generous God. After all, given by God for the good of man (CP ROME 7.10), it seems to them only the means that God applied to protect its advantages, and the warning added to the commandment is just a lie: "No, you will not die; But God knows that on the day in which you taste them (the fruits of the Tree of knowledge), your eyes will open and you will be like gods who know good and evil "(life 3.4 Sl). The man did not trust such a god that became his opponent. The very idea of \u200b\u200bGod turned out to be perverted: the concept of infinitely faded, for the perfect, God, who does not have a lack of anything that can only be given, is replaced by the idea of \u200b\u200bsome restricted, calculating creature, the entirely occupied to defend itself From its creation. Before pushing a person to a crime, sin corrupted his spirit, since his spirit would be touched upon in himself to God, whose person is, it is impossible to imagine perversion deeper and do not have to be surprised that it led to such grave consequences.

Relations between man and God changed: this is the verdict of conscience. Before the punishment in the literal sense of this word (Gen. 3.23), Adam and Eve, before that, so close to God (CP 2.15), are hidden from his face between trees (3.8). So, the man himself refused God and liability for his misconduct lies on it; He ran from God, and expulsion from Paradise after-found as a kind of approval of his own decision. At the same time, he had to skate, that the warning was not false: away from God access to the tree of life is impossible (3.22), and death finally enters into their rights. Being a reason for the gap between man and God, sin also makes a gap between members of human society already in paradise inside the initial couple. Already sin perfectly treated with Adam, accusing the one that God gave him as an assistant (2.18), as "bone from his bones and flesh from his flesh" (2.23), and this gap in turn is confirmed Punishment: "Your husband is yours, and he will dominate to you" (3.16). In the future, the consequences of this gap applies to Adam's children: Abel murder (4.8) occurs, then the kingdom of Nasi-Leii and the law of a strong, lame-shaped (4.24) comes. The mystery of evil and sinus extends outside the human world. A certain three rises between God and a man, about whom in the Old Testament does not say at all - in all likelihood so that there was no temptation to consider him a kind of second God - but whoever wisdom (Prem 2.24) is opposed to the devil or Satan and again appears in the New Testament.

The narrative of the first sin is completed by the promise of a person of some real hope. True, slavery, which he commends himself, thinking to achieve independence, in itself finally; Sin, once entered into the world, can only move to many, and as his life increases, it really goes to the damage, up to the point that completely stops at a flood (6.13 of the weler). The beginning of the rupture proceeded from man; It is clear that reconciliation rear can only come from God. And already in this first narration, God gives hope that the day will come when he takes on this reinforcement (3.15). The goodness of God, which man despised, eventually win, "won evil good" (Rome 12.21). The Book of Wisdom (10.1) clarifies that Adam was seized from his crime. " In life. It has already been concluded that this goodness acts: she keeps no one and his family from universal corruption and from punishment for him (Gen. 6.5-8) to start it as if a new world; In particular, when "from the mixtures of the evil of peoples" (Prem 10.5), she chose Abraham and brought him out of the sinful world (Gen. 12.1), so that all the earth tribes blessed in it "(Gen. 12.2, explicitly constituting against curses in 3.14 stl).

The consequences of the sin for the first person were catastrophic. He not only lost his bliss and sweets of Paradise - the whole nature of man changed and distorted. I sinned, he disappeared from the natural state and fell into unnatural (Avva Dorofey). All parts of his spiritual and bodily composition were damaged: the Spirit, instead of striving for God, became peaceful, passionate; The soul fell into the power of bodily instincts; The body, in turn, lost the initial ease and turned into a heavy sinful flesh. After a fall, the man became "deaf, blind, naked, insensitive towards those (benefits), and in addition, became mortal, tween and meaningless", "Instead of divine and unwanted knowledge, he took the carnal knowledge, because he blinded the pieces Souls ... he was clear by bodily arts "(Rev. Simeon New theologians). The human life includes diseases, suffering and grief. He became mortal, since he lost the opportunity to eat from the tree of life. Not only the person himself, but the whole world around him has changed as a result of the fall. The initial harmony between nature and man is violated - now the elements can be hostile to him, storms, earthquakes, floods can destroy it. The earth will no longer grow by itself: it must be cultivated "in the sweat of the face", and it will bring "thorn and spines." Beasts also become enemies of a person: snakes will be "stiffing it on the heel" and other predators attack him (Gen. 3: 14-19). The whole creature subordinate to the "slavery", and now she will be "waiting for liberation" from this slavery, because it has submitted not voluntarily, but according to human fault (Rom. 8: 19-21).

Experations interpreted by biblical texts associated with the fall, were looking for an answer to a number of fundamental issues, for example: whether the told life is. 3 descriptions really accomplished once events or in the book of Being it is only about the permanent state of the human genus marked with the help of characters? What literary genre refers to life. 3? Etc. In the patristic writing and in the studies of later times there were three main interpretations of life. 3.

Literal interpretation was mainly developed by the Antioch school. It suggests that life. 3 draws events in the form of it occurred at the dawn of the existence of the human race. Eden was located in a certain geographical point of the Earth (holy. John Zlatoust, conversations on being, 13, 3; Blazh. Theodorite Kirry, interpretation on being, 26; Feodor Mopshesty). Some exhegestheys of this direction believed that the person was created by the immortal, while others, in particular Theodore Mopshesty, believed that he could get immortality, only tasted from the fruits of the Tree of Life (which more corresponds to the letter of the Scripture. See. 3:22). Literal interpretation and rationalistic exegez, but she sees in life. 3 kind of etiological legend designed to explain the imperfection of a person. These commentators put a biblical story in one row with other ancient etiological myths.

Allegorical interpretation exists in two forms. Supporters of one theory deny the eventful nature of the legend, seeing only an allegorical description of the eternal sinfulness of man. This point of view was scheduled for Philon Alexandria and found development in a new time (BULTman, Tillich). Supporters of another theory, not denying, what is the behavior of life. 3 stands a certain event, decrypt its images with the help of an allegorical interpretation method, according to which the serpent refers to sensuality, Eden - the bliss of the contemplation of God, Adam - Mind, Eve is a feeling, a tree of life - good without an evil impurity, a tree of knowledge - good, mixed with evil , etc. (Origen, Holy. Grigory Theologian, holy. Grigory Nissky, Blaz. Augustine, Holy Amvelov Mediolsky).

Historical and symbolic interpretation close to the allegorical, but for the interpretation of the Holy Scripture uses a system of symbols that existed in the ancient East. In accordance with this interpretation itself, the essence of life is life. 3 reflects a kind of spiritual event. Final concreteness of the Tale of the Freshness Vitely, "icon-like" to portray the essence of the tragic event: a person's deposit from God in the name of a matterful. The symbol of the snake was elected a life-wing personally, but due to the fact that for the Old Testament Church, the main temptation was the pagan cults of gender and fertility, which had the snake emblem. The symbol of the Tree of knowledge of the exegenets is explained in different ways. Some consider tasted from his fruits as an attempt to experience evil in fact (IDS), others explain this symbol as the establishment of ethics standards, regardless of God (Lagrange). Since the verb "know" has the meaning of "own" in the Old Testament, "be able to", "possess" (life. 4: 1), and the phrase "good and evil" can be translated as "everything in the world, the image of the trees of knowledge is sometimes interpreted As a symbol of power over the world, but such a power that claims itself regardless of God makes his source not his will, but the will of man. That is why snake promises people that they will be "like gods." In this case, the main tendency of the fall should be seen in primitive magic and in the whole magic world.

Many exiges of the patristic period were seen in the biblical image of Adam only a specific individual, the first among people, and the transfer of sin was interpreted in terms of genetic (that is, as a hereditary disease). However, Saint. Grigoria Nissky (about man's arrangement, 16) and in a number of liturgical texts, Adam is understood as a corporate person. With such an understanding and the image of God in Adam, and the sin of Adams should be attributed to the whole human race as a single spiritual and bodily endurance. This is confirmed by the words holy. Gregory Theologian, who wrote that "Through the criminal bought a whole Adam" (mysterious chants, 8), and the words of worship, speaking about the arrival of Christ to save Adam. Special opinion was adhered to those who, after Pelagia, believed that the sin was only a personal sin of the first person, and all his descendants sin only in their own will. Words of life. 3:17 About the curse of the Earth was often understood in the sense that the imperfection was in nature as a result of the sin of a person. At the same time, they referred to the Apostle Paul, who learned that the sin was led to death (Rom. 5:12). However, the instructions of the Bible itself for a snake as at the beginning of evil in the creation allowed to assert the daughre origin of imperfections, evil, death. According to this point of view, a person was involved in the already existing sphere of evil.

In the new check mark, it takes no less than the place than in the Old Testament, and especially the fullness of the revelation about the pretty love of God for victory over sinus makes it possible to distinguish between the true value of sin and at the same time its place in the overall intent of God's wisdom.

The creation of the synoptic gospels from the very beginning represents Jesus among sinners. For he came for them, and not for the sake of the righteous (MK 2.17). Using expressions, usually applied by the Jews of the time to the removal of mate-rival debt. He compares the holiday of sins with the removal of debt (MF 6.12; 18.23 of the word), which, of course, does not mean: sin is removed mechanically, regardless of the internal state of a person who is open grace to update his spirit and heart. As the prophets and as John the Baptist (MK 1.4), Jesus preaches the appeal, a fundamental change in the spirit, which has a person to take God's mercy, to succumb to its lively acting: "Close the kingdom of God; Run and believe in the gospel "(MK 1.15). The same who refuses to take the light (MK 3.29) or believes as the Pharisee in the parable, which does not need for forgiveness (LC 18.9 of the word), Jesus cannot give for forgiveness. That is why, like the prophets, he denounces sin everywhere where sin is available, even those who consider themselves righteous because they comply with the pre-writings of only external law. For sin is inside our heart. He came to "execute the law" in its fullness, and not to abolish it (MF 5.17); The student of Jesus cannot be content with the "Governance of Knitnikov and Pharisees" (5.20); Of course, the righteousness, preached by Jesus, ultimately comes down to a single commandment of love (7.12); But seeing how the teacher comes, the student is gradually learned, which means to love and, on the other hand, what a sin is opposed to love. He learns this, in particular, listening to Jesus, who opens a cute heart of God to a sinner. In the New Testament it is difficult to find a place showing better than the parable of the prodigal son, which is so close to the teachings of the prophets, how sin is wounds by the love of God and why God cannot forgive the sinner without his repentance. Jesus opens up by his actions even more than in his own words, the attitude of God to sin. He not only accepts sinners with the same love and with the same sensitivity, as well as his father in parable, does not rest-catching before the possible indignation of the high children of this mercy, as unable to understand him as the eldest son in parable. But he and directly struggles with sin: he first triumph over Satan during temptation; During his public ministry, he already expires people from that slavery to the devil and sin, what is the disease and obsession, thereby starting their ministry as the Latched Latches (MF 8.16) before "give your soul as a ransom" (MK 10.45) and " Blood has its new covenant for many of many to resolve sins "(MF 26. 28).

Evangelist John says not so much about the "abuse of sins" Jesus - although it is a traditional expression known to him (1 in 2.11), how much about Christ, "the sin of the world" (in 1.29). For individual actions, he spills the mysterious reality, which generates: Sip, hostile to God and his kingdom, which is about Christi. This hostility manifests itself first of all specifically in a voluntary rejection of light. The sin is peculiar to the impermeability of darkness: "The light came into the world, and they loved people more than the light; For there were Lukava affair them "(in 3.19). The sinner opposes the light because it is afraid of him, from fear, "so that it does not have it." He hates him: "Everyone making evil, hate light" (3.20). This blinding is voluntary and self-satisfied, because the sinner does not want to confess in it. "If you were blind, they would not have sin. Now you say: we see. Sin is yours. "

To such an extent, hard blinding can not be explained otherwise, as a constant influence of Satan. Indeed, sin enslaves the man Satan: "Everything that makes sin, there is a slave of sin" (in 8.34). As a Christian - the Son of God, so a sinner - the son of the devil, who first sinned, and makes his business. Among these cases in. Especially notes by man-bias and lies: "He was not stood from his man from the beginning in truth, because there is no truth in it. When someone says a lie, says that he is peculiar, because of his father - a liar. He was, he was, brought death on people (Wed 2.24), as well as inspiring Cain to kill his brother (1 in 3.12-15); And now he is a man fucking, inspiring Jews to kill someone who tells them the truth: "You are looking for me to kill - a man who told you truth, and I heard her from God ... You are doing your father's affairs ... and want to make a father's fuck Your "(in 8.40-44). Manbide and lies are generated by hatred. Regarding the Scripture, Scripture said the envy (Prem 2.24); In. Without fluctuations, the word "hatred" is applied: as a persistently unbeliever "hates light" (John 3.20), so the Jews hate Christ and his father (15.22), and under the Jews it should be understood here - the world-enslated world, everyone who refuses to recognize Christ. And this hatred leads to the kill of the Son of God (8.37). Such is the measurement of this sin of the world, over which Jesus triumphs. It is possible for him because he himself - without sin (Ying 8. 46: Wed 1 in 3.5), "one" with God's father (in 10.30), finally, and maybe mainly - "Love", for " God is love "(1 in 4.8): During his life, he did not cease to love, and his death was such a matter of love, which is more impossible to imagine, she is" the accomplishment "of love (John 15.13; CP 13.1; 19.30). Because this death was victory over the "prince of this world." The proof of this is not only that Christ can "take the life given to them" (in. 10.17), but even more in the fact that he introduces his students to his victory: by accepting Christ and thanks to this, becoming "Chud God" (in 1.12), a Christian "does not make sin", "because born from God." Jesus "takes the sin of the world" (in 1.29), "Krestie Holy Spirit" (Wed 1.33), i.e. Communicating the world of the Spirit, simply lysed by mysterious water, which has expired from the pierced rib crucified, like the source that Zakharia spoke and who saw Ezekiel: "And from under the threshold of the temple flows water" and turns the shore of the Dead Sea to a new paradise ( Ezew 47. 1-12; Options in 22.2). Of course, a Christian, even born of God, can fall again in sin (1 in 2. one); But Jesus "There is a contest for our sins" (1 in 2.2), and he gave the spirit of the apostles for that that they could "let go of sins" (in 20.22 Sl).

More abundance of verbal expressions allows Pavlu even more accurately distinguish between "sinful", most often called, in addition to traditional speech revolutions, "sins" or misconduct, which, however, does not diminish the seriousness of these misconducts transmitted sometimes in Russian re-water the word crime. So the sin, perfect by Adam in Paradise, is known what importance is the apostle attribute to him, - alternately refers to the "crime", "sinning" and "non-listening" (Rome 5.14). In any case, in the teachings of Paul about morality, the sinful act occupies no less than that of weather forecasters, as can be seen from the lists of sins, so often found in his messages. All these sins are excluded from the kingdom of God, as it sometimes speaks directly (1 Cor 6.9; Gal 5.21). Exploring the depth of sinful actions, Paul points to their root cause: they are in the sinful nature of the person the expression and external manifestation of power, hostile to God and his kingdom, which is spoke of. John. One thing that Paul actually only applies the word sin (in the singular), already gives it a special relief. The apostle carefully describes her origin in each of us, then the action produced by it, with an accuracy, sufficient to schedule the present theological doctrine of sin in the main features.

This "force" seems to some extent personified, so sometimes it seems to be recented with the identity of Satan, the "God of the century of this" (2 Cor 4.4). Sin still differs from him: he is inherent in a sinful person, his inner state. Adam's disobedience introduced into the human race (Rome 5.12-19), and hence the indirect manner and in the entire material universe (Rome 8.20; Wed 3.17), sin entered in all people without exception, all involved them in death, in the Eternal Branch From God, which are rejected in hell: without redemption, everything would have formed a "convicted mass", according to the expression of Blaz. Augustine. Paul extensively describes this state of a person, "sold sin" (ROM 7.14), but still able to "close pleasure" in good (7.16.22), even "want" it (7.15.21), - and this proves that not everything is perverted in it - but completely unable to "make" (7.18), which means that is inevitably doomed to eternal death (7.24), which is "end", "Completion" of sin (6.21-23).

Such statements are sometimes attached to the apo-tables of exaggeration and pessimism. The injustice of these accusations is that Pavl's calls are not considered in their context: he describes the state of people outside the influence of the benefit-data of Christ; The course of his evidence, he needs it to this, since he emphasizes the ultimateness of sin and enslavement with the only goal - to establish the powerlessness of the law and to prevent the absolute need for the liberated cause of Christ. Moreover, Paul will not receive a mines about the solidarity of all mankind with Adam to reveal another, much higher solidarity, uniting all of humanity with Jesus Christ; According to God, Jesus Christ, as a contrast probe of Adam, is the first (Rome 5.14); And it is equivalent to the statement that the sins of Adam with his consequences were allowed only because Christ had to be enthusiastically essay, moreover, with such a superiority, which is before stateing the similarities between the first Adam and the last (5.17), Paul diligently notes their differences (5.15). For the victory of Christ over sin is presented to Paul, no less brilliant than John. Christian, rim-given faith and baptism (Gal 3.26), completely broke with sin (Rome 6.10); The deceased sin, he became a new creature (6.5) with Christ deceased and resurrected - "new creature" (2 Cor 5.17).

Gnosticism, who collapsed to the church in the 2nd century, generally considered the matter with the root of every uncleanness. Hence the antigennity fathers, like, for example, Irina, strongly emphasize the idea that the person has been created completely free and bliss in its fault. However, there is a very early discrepancy between the East and the West in the construction of these those. Western Christianity was distinguished by a more practical character, always supported eschatological ideas, the relationship between God and the person in the forms of law was thought and therefore was engaged in the study of sin and its consequences much more than the east. Already Terertullian spoke of "damage", resulting from the initial vice. Cyprian goes on. Ambrose is already the opinion that we all died in Adam. And Augustine is negotiating these thoughts to the end: he resurrected the experiences of Paul, his doctrine of sin and grace. And this Augustine was supposed to accommodate the Western Church at a time when she was preparing to approve his domination over the world of barbarians. There was a peculiar "grip of the opposites" - a combination in the same church of the ritual, rights, policies, power with a subtle and sublime teaching about sin and grace. It is difficult to combine theoretically two directions found practical combination in life. The church, of course, changed the content of Augustinism and moved it to the background. But, on the other hand, she always endured those who looked at sin and grace Augustine. Under this powerful influence, even the Triedat Cathedral is: "If someone does not recognize that the first person, Adam, when the ban was broken down ..., immediately lost the holiness and righteousness in which it was approved ... and in relation to the body and the souls underwent a change to the worst, he will be anaathema. And at the same time, the practice of confession supported another form of views. Depressed by thoughts about the sinfulness of the Middle Ages thought God as a punishing judgment. Hence the idea of \u200b\u200bthe importance of merit and satisfaction. In fear of the karas for the sin, the laity naturally thought more about punishments and means to avoid them than to eliminate sin. The punishment served not so much to acquire again in the god of the Father, how much to avoid God-Suice. Lutherancy emphasized dogmat about original sin. Apology of the Augsburg confession declares: "After falling, instead of morality, the evil lust is born; After falling, we, as born from a sinful kind, are not afraid of God. In general, the original sin is there and the lack of primitive righteousness and the evil lust that took root to us instead of this righteousness. " Schmalkaldense members argue that a natural person has no freedom in the choice of good. If you allow the nasty, then Christ died in vain, for it was not there would be sins for which he would have to die, or he would die only for the sake of the body, and not for the soul. " The formula of consent quotes Luther: "I condemn and reject as a great mistake any doctrine that glorifying our free will and does not appeal to help and grace the Savior, for out of Christ, our Lord sin and death."

The Greek-Eastern Church did not have to withstand such an acute struggle on the issues of salvation and sin, which broke out between Catholicism and Protestantism. It is noteworthy that up to the 5th century for the East turns out to be alien to the doctrine of original sin. Here, religious claims and tasks remain very high and dorned (Athanasius Great, Vasily Great). This and other circumstances created a lack of certainty in the teaching about sin. "Sin does not exist in itself, he is not created by God. Therefore it is impossible to determine what it consists of "," says "Orthodox confession" (question, 16). "In the fall of Adam, a person destroyed the perfection of the mind and keeping, and his will kept more than the evil than good" (Question, 24). However, "Volya, although he remained intact towards the desire of good and evil, however, was made in some more old to evil, in others to good" (question 27).

Falls deeply suppresses the image of God, not distorting it. It is similarity, the possibility of similarity is seriously affected. In the Western teaching "Man Animal" preserves after the sin the foundation of a human being, although this animal man is deprived of grace. The Greeks believe that although the image does not sweat, the perversion of the initial relationship between man and grace is so deeply that only the miracle of redemption returns a person to his "natural" entity. In his fall, a person seems to be deprived of his excess, and its true nature, which helps to understand the statement of the Holy Fathers that the Christian soul on its very essence is a return to the paradise, the desire for the true state of its nature.

The main reasons for sin are in the wrong sloping of the mind, in the short arrangement of feelings and in the false direction of the will. All these anomalies point to the soul conjunction, determine the residence of the soul in a state of passion and cause sin. In St. Writing, every sin is considered as a manifestation of passion living in man. With incorrect disruption of the mind, that is, with a vicious opinion on the world, perception, impressions and desires acquire the nature of sensual lust and pleasure. Error in aging plan leads to an error in terms of practical activity. Prawing Prak-tichetic consciousness affects feelings and will and is the cause of sin. Saint Isaac Sirin speaks about the ignition of the body with fire of lust when looking at the end of the world. In this case, the mind designed to restrain, adjust and control the functions of the soul and the lust of the flesh, willingly stop in this state, it imagines the objects of passion, is involved in the game of passions, it becomes an unemployed, carnal, indecent. Rev. John Distrownger writes: "The cause of passion is a feeling, and the wrong consumption of feelings is from the mind." The emotional state of a person can also cause sin and influence the intellect. In the consistency of the short arrangement of feelings, for example, in a state of passionate emotional arousal, the mind is the ability to carry out a realistic moral assessment of the situation and control over performing actions. Saint Isaac Sirin points to sinful sweetness in the heart - a feeling that permeates all the nature of man and makes it a captive of sensual passion.

The most serious reason for sin is intentional, but the evil will, which consciously chooses a mess and spiritual damage in his personal life and in the life of neighbor. Unlike sensual passion, which is looking for temporary satisfaction, the camsitude of the will makes the sinner even more heavy and gloomy, as it is a more permanent source of disorder and evil. People have become susceptible to sensual passion and are prone to evil after the initial sin, whose instrument was devil, so it can be considered an indirect cause of all sin. But the devil is not an unconditional cause of sin in the sense that he seems to forcing the Husic will to sin, - the will remains free and even inviolable. At most, a devil is capable of being able to seduce a person to sin, acting on domestic feelings, encouraging a person to think about sinful objects and focus on lusts that prohibited pleasure stuffed. Rev. John Cassian Roman says: "No one can be alive in devil, except who wishes himself to give him the consent of his will." Holy Kirill Alexandrian writes: "Dae-ox is able to offer, but it is not capable of imposing our choice" - and concludes: "We ourselves choose sin." St. Vasily Vasily sees the source and the root of sin in human self-determination. This thought found a clear expression and in the views of the reverend brand of the wilderness, expressed in his treatise "On the Holy Epihood": "It is necessary to understand what makes it makes sin the reason for ourselves. Consequently, it depends on ourselves, whether to listen to our spirit of our spirit and learn them, to go to us by flesh or by spirit ... For in our will, do something or not to do anything. "

Ieria Maxim Mishchenko

See: "Dictionary of Biblical Theology." Edited by the COP. Leon Dufura. Translation from French. Kaireos, Kiev, 2003. Page 237-238.

See: "Dictionary of Biblical Theology." Edited by the COP. Leon Dufura. Translation from French. Kaireos, Kiev, 2003. Page 238; "Biblical Encyclopedia. Bible Travel Guide. RBO, 2002. Page 144.

Illarion (Alfeyev), Igumen. "The sacrament of faith. Introduction to Orthodox dogmatic theology. " 2nd Edition: Wedge, 2000.

See also: Alpiy (Castal Borodin), Archimandrite, Isaiah (Belov), Archimandrite. "Dogmatic theology." Holy Trinity Sergiev Lava, 1997. Page. 237-241.

See: Plato (Igumnov), Archimandrite. "Orthodox moral theology." Holy Trinity Sergiev Lava, 1994. Page 129-131.

The person was created as the image of God in this world, he is designed to maintain and protect him ... and perhaps, the main property that mans like a person is freedom of choice. His behavior is not determined by reflexes and external stimuli, like animals, he chooses one option of behavior of several possible. Creating a creature with freedom of will, God was risk: This will can turn against his own will. So it happened.

The Book of Genesis describes this story by mythological language. Among all the trees of Paradise, only one was forbidden for a person, and the Bible calls him a tree of knowing good and evil. Indeed, freedom of will suggests that a person can independently, without relying on God, to establish what will be good for him, and what - evil. Probably, this is what implies a story about the forbidden fruits from this tree, who, according to the suggestion, the snake was eva, and then the Adam treated them (by the way, nothing in the Bible indicates a particular fetus, for example, on apples).

Titian Veverie. Fall. About 1570

We cannot accurately install how this event "in fact" looked like. Maybe there was indeed some kind of tree, and maybe this is a poetic image. But the story about this first fall as in a drop of water reflects the history of millions of other sins ... It is worth looking at him.

At the moment when Adam is not near, when there is no one to tell and protect from the rash step, Eve begins to tempt a certain snake, which "cunning all animals of the field." Who is it? The Book of Genesis does not give any answer, but in later biblical books, especially in the New Testament, we will meet a complete portrait of this being. The Bible recognizes that there are reasonable and disembodied spirits in the world, also endowed freedom of will. Some of them elected submission to God, others rebelled against him even before a similar question arose before man. The head of the rebels of the Old Testament calls Satan, that is, the opponent, and the New Testament - the Devil, that is, a liar.

He is shown here in the form of a snake. Liar and begins with a lie, trying to put God with a ruthless despot: "God said genuinely:" Do not eat from what tree in paradise "?" He asks Eve. She immediately refutes the words of the Snake, but ... and she adds something from herself to the command of God: "Only the fruit of a tree, which among Paradise, said God, do not eat and do not touch them so that you do not die." After all, there was no prohibition to touch the fruits. And the snake continues his attack: "No, you will not die, but God knows that on the day you taste them, your eyes will open, and you will be like the gods who know good and evil." Here he, the temptation to become his own efforts to God, accepting a miraculous medicine ... So far, she has grabbed other fruits, but now these were those who were concave, "and took his fruits and ate; And he also gave her husband to her, and he ate. "

The eyes of the first people really opened. But instead of seeing yourself in cunning (in Jewish, this word sounds like arumim), they found that they are naked (in Jewish eyrummim, almost the same, and what's the difference!). The innocent nagging of the infancy, in which they stayed until then, was incompatible with such "knowledge of good and evil." Now they knew something about themselves that made them hide them.

The Bible describes how God is in the garden calls Adam: "Adam, where are you?". Probably, he was not just interested in the location of Adam, but called him to him: Think, in what position you now found himself, and contact me! Adam replies: "Your voice I heard in Paradise, and was afraid, because I was naked, and disappeared." Until now, he communicated with God freely, but now the voice of God causes shame and fear.

Then God asks directly: "Who told you that you are naked? Did you eat from the tree from which I forbade you? " Adam recognizes the fact itself, but he, of course, is not guilty of anything: "The wife, which you gave me, she gave me from the tree, and I ate." However, there is a wife who shift the responsibility: "Snakes seized me, and I ate."

Repentance did not take place, and then the punishment occurs. God curses the snake and speaks about the war, which will now be between him and the human race: "I will put the enmity between you and between your wife, and between your seed and between her seed; It will affect you in the head, and you will stratum it on the foot. " It is from here that it went: "the enemy of the human race" as a definition of Satan.

Punishment of a woman - diseases of pregnancy and childbirth, as well as an insurmountable desire for a man who will dominate her. The punishment of the man himself is a grave and low-product work: "In the sweat of your face you will have bread." From now on, the trees of the Eden Garden will not give food to a person, and instead of a free creative work he will have a harsh struggle for existence. Especially the chlesto these words were to be sounded in the world, where there were not every day ate of fellowship, and where the main agricultural tool was a simple hoe. Before the appearance of office workers, millennia remained.

But most importantly - people are now subject to death. No, they did not die immediately - and they, and their descendants, according to the testimony of the Book of Genesis, lived indefinitely for a long time (Adam, for example, 930 years), but now, away from God and from Paradise, their dying begins. The theologians of the subsequent centuries will argue about how and why the sin of Adam and Eve transcended the subsequent generations of people. The Bible does not explain this mechanism, but only confirms: Yes, since then, people periodically choose the disobedience to God. The History of Falls is not just a fact of the distant past, it repeats constantly and in our lives.

Before expelled people from Paradise, God puts them in "leather clothes". It is possible that there is no clothes in our understanding here, but our current bodies. If so, then Eden was located in some completely different world, and in this world a person came after the sin. The world in which we live, from the very beginning I turned out to be filled with suffering and death. His fate is inseparable connected with the very free will, whom God gave a man, and one day this world should be redeemed and restored in Edemsky dignity. As it was - about it already in the New Testament, but a long way of samples and mistakes was to have had a long way, which we call the sacred history today, and the Book of Genesis - only its very beginning.

Yagvist knows that man went on a crime under the influence of hostile forces. But who are they, these forces? Theological teaching about the spirit of evil in that epoch Israel has not yet knew. He was known to the demons of other nations, but they were composite part of Pantheon., the evil gods that inhabited the sky and the Earth, who poisoned the life of a person. To recognize their exement meant for the Jewish sage to make a huge concession to paganism. Only after the final approval of the monotheist, Israeli theologians first begin to talk about Satan.

So, the life-being should have found an appropriate one for a hostile start, whose action he felt in the Eden tragedy. In ancient Mesopotamia, there were myths about dragons - opponents of the gods, the epos about Gilgamesh spoke about the snake who kidding the grass of eternal youth from the hero. But the decisive for the beetteer could be the fact that Snake Usually, as an attribute of fertility hated fertility attribute. Snake was a phallic symbol and depicted on many pagan reliefs and fetishes. We see him in the hands of the sensory goddesses of Syria, Phenicia, Crete. In Palestine, serpentine talismans and models of temples with snakes were found. In Egypt, snakes also played the role of a chtonic deity. Snake the appearance had the goddess of the harvest Renenut and the God of the GEB Earth himself. Cobras were also a symbol of the magic power and therefore were depicted on the thrones and crowns of the kings. The cult of the snake existed to later than Hellenistic times. In the shrines, the snake often contained live reptiles as the embodiment of the deity.

Thus, if on the one side the snake was the emblem of the pagan cult, and on the other hand, inspired the invalid fear and disgust, it should be recognized that Yagvist could not find a more suitable mask for hostile forces than a snake mask.

Snake (Nakhash) of the Yagvista is a reasonable, but insidious creature. Obviously, he walked on four legs, since Pollasnie became his will only subsequently. Images of such four-legged snakes can be seen on Egyptian and Sumerian reliefs. But in any case, the foreman clearly suggests that Nakhash belonged to the animal world. This may cause bewilderment, because most of the readers of the Bible got used to see in it just the devil. Yagvist speaks of Nahasha as the most "wise" or "cunning" (Aruum) of the creature among the "Field Beasts, which was created by Yagwe" (Mi Kol Hayat Hassade, Asher Assa Yagwe). Nevertheless, belonging to the animal world does not shoot with Nakhasa mysteriousness. The fact is that, although Yagvist and approves the uniqueness of a person among other things, he could to some extent to divide the view of his contemporaries on animals. In that era of animals, they did not consider simply as lower creatures. They seemed like the owners of some secrets, bordering the world to otherworldly.

In all the altars of the ancient world, we see images of animals, birds, fish, reptiles. Even in the temple of Jerusalem, sculptures of bulls were placed. Consequently, the fact that some ancient four-legged snakes spoke with a woman could be presented for that time quite natural. For the snake himself seemed supernatural.

So, Nakhash seduces Eve, violating the ban. Their conversation was transmitted with such an inimitable liveliness, with such a fine knowledge of human psychology, which remains in a typical manner of the temptation and fall. Snake makes a woman doubt In the truth of what the Creator said. And she makes a choice, trusting more snake than God.

The fact that people, sinless, knew shame, testifies to some kind of tie between fall and sensuality. This again leads us to the snake as a symbol of a magic, sexual cult. The fact that the Woman has become a conductor of the temptation, can also be considered as a hint of this cult. The magical rites of Syria were closely connected with the worship of the goddess, which was the embodiment of lust, breeding and motherhood. Thus, if we compare these links: forbidden fruit. Snakes, a woman and shame, we will be forced to agree with the theologian who claims that "Yagvist described the fall of a person in terms of his time and its civilization, as something identical to the cult of fertility." It becomes even more clear if we appeal to the primitive religions and the religious history of Israel himself. Like in the prehistoric world, the beginning of paganism put the cult of goddess mother, and in Israel, the main religious temptation was Syrian beliefs related to a woman, snake and betrayal to their God.

From now on, the Eden garden is closed for people. Cherub and a fiery sword guard access to the tree of life. We already know that Cherubims were the personification of storms and the statues of them as the Guardians of the Palaces and Sanctures. Similarly, the "Fiery Sword" means an atmospheric fire guarding the forbidden spheres. These ancient artists should mean only that a person was deprived of God-edition and eternal life.

Often they are the case as if the sin of a man of man for work. In fact, as we have seen. Man still led an active creative life in Eden. But the disappearance of God imposed a curse on the ground, and the work from joyful turned into a painful and painful. Nature is armed against a person, and it is forced to extract herself to "in the sweat of the face" until he "returns to the land from which he was taken."

Some historians love to compare the narration of the Yagvist with the poem about Adap. However, between them almost no similarity. The half-breed of Adap loses immortality as a result of confusion and misunderstanding. There is no moral meaning in the poem. On the contrary, the biblical legend claims the guilt and a responsibility Man for a catastrophe, who has deprived him of his life tree.

Here we turn out to be in the face of another riddle of the Old Testament. Not only yagvist, but the subsequent biblical wise men and the prophets say nothing about posthumous reward. They seem to do not know about him. Losting an eternal life given by the paradise tree, a person lives long, many centuries, but in the end he is forever goes into the darkness of the grave. True, the personality of the deceased does not disappear at all. It leads a lonely life in the underground area Sheolewhich is similar to Sumerian Chur, the Babylonian Hell and Greek Aida. There, a person is excited not only from loved ones, but also from God, it is immersed in impenetrable darkness and leads half-sized existence. He does not dare as shadows in Aida, but they are crushed dead.

In general, the Bible says so little and strongly talking about Posmertia, which is almost impossible to make a clear idea of \u200b\u200bit on the books of the Old Testament. Only in the last century before Merry Christmas, we see the appearance among the Jews of faith in the posthumous reward and the coming resurrection of the dead.

It is possible to explain this strange fact to the influence of Babylon, but there is little such explanation. Especially what exactly after Babylonian captivity of the Jews for the first time the doctrine of immortality appears. We saw that the cold pessimism felt from the poetry of two frequencies in connection with the lack of faith in immortality. On the other hand, the Egyptians - the neighbors of Israel - could give the teaching more consolation. And, nevertheless, the supplemented religion of the Old Testament does not know immortality. This can be explained by only one: the Jews did not survive this teaching in their religious experience, the truth of immortality was not open For a long time.

This was the greatest religious test, the writhgel of Iyova from the People's Soul. But at the same time, it prevented Israel from the temptation of "Otterworld". The fact that the perception remained a mystery, did not allow the prophets to abuse the afterlife, as it happened with Plato or Pythagore. Their passionate need for justice was strengthened by this ignorance in terms of the afterlife. And only when the basic ideas of the true Old Testament religion firmly entered the consciousness of the people, was the revelation of eternity. The book of Daniel, the book of Maccabeev, the Apocalyptic Scriptures, the Book of Wisdom was announced by the coming resurrection from the dead and the joy of the righteous in the Lona Father.

In the era, the appearance of the first sv. Stories, even spiritual leaders of the people did not see the horizons of permereracy.

In all interpretations of the book "Genesis", where it is narrating on the creation of peace and man, about the sin of a person, some kind of invariant. The authors of the interpretation, despite different positions, unites the silent recognition of some basics. We will try to set out the concept of biblical legend in the Christian tradition.

God creates the world. Creates paradise in the middle of the earth. Paradise is a kind of spiritual and material sphere. God creates a man in paradise and for life in paradise. A person was created in the image and likeness of God, that is, has the completeness of goodness. However, man is a infantile being. In the midst of paradise, God is planted by the tree of life and the tree of knowledge of good and evil. God allows a person to eat from all woodIn addition to the fruit of the tree of knowledge of good and evil.

A person is intended for eternal life in paradise, to the eternal stay in the state in which it is created. A man is called to become like God, love for God is based on disinterested naive trust in the Creator. Man commanded: "... Move and breed ..." (Gen. 1, 22).

In general, the assignment of a person seems completely passive. We give a typical example of a description of the human mission in the patristic literature:

"God created us did not want us to care and fussing about a lot, - not that we bought and have been hijacking about your life ... God wished us to be the same impassive as he ... God wished we were and free from Care having one thing, the case of angels: I am frequent and incessantly singing praise the Creator and enjoy his contemplation, and on God to place your care " (St. John Damaskin).

A number of authors no doubt that the only task of man on earth is a literal following the commandment: .

Satan in the image of the snake tempts man, offering Eve to taste the fruit of the forbidden tree of knowledge of good and evil. Adam and Eva violated the ban of God and tasted the fetus from the tree of knowledge. The sin of the Himobra lies in disobedience to the Creator, a conscious and deliberate opposition to God. Adam and Eve violated the commandment of God because they wanted to put themselves in place of God and, knowing that there is good and evil, be the only lords of his own destiny. This is a riot against God, refusal to further depend on who created them. With the taste of the forbidden fetus, Adam and Eva lost the mercy of God, the initial chastity, innocence and sinks became.

The nature of sin is usually interpreted in two meanings. Some authors argue that falls occurred, first of all, in the field of floor. The sinful fruit awakened the first to the flesh from the first, people knew the carnal pleasures and were in their captivity. In this tradition, a woman is considered as a source and a carrier of an evil principle, tempting actually human - male nature. This influence of the ancient Judah ideas decorated in Kabbalah, which states that the fall of Eva consisted of coincidences with the snake. From Russian theologians, the prot. Sergius Bulgakov and Vladimir Lossky, although they have different approaches to other issues.

Other authors believe that falls committed in the field of human knowledge. With the taste of fruits from the tree of knowledge, the man lost the initial innocent, holistic contemplation of God. Locating intuitive, direct knowledge, he fell into the temptation of analytical, rational dismemberment of being. The sinful knowledge separates from the truth, makes the consciousness of a fragmentary, partial. With the help of such knowledge, a person acquires everything aboutwe have more power over the objects, but loses the immediate, deep inner connection with space. The desire of K. insatiable intellectual possession leads to the destruction of nature and enslavement. Lion poles adhered to such a position.

Common for both traditions is the conviction that the earth's path of mankind is the result of the initial sinful fall of the Himsond. Through the fruit of the tree of knowledge of people opened what had to be from them forever hiddenAnd this discovery turned their innocent nature into sinful. With original sin, people lost the initial chastity, which they were endowed with the Creator.

For the violation of the Divine Prohibition, Adam and Eve are expelled from Paradise to Earth, where in the sweat of the face is forced to extract their bread. From the state of innocent bliss, they fall into the state of sinfulness and suffering. Instead of a carefree paradise existence, they are doomed to painful accuracy work. People become mortals on Earth, for God for Togo and expelled them out of paradise, so that sinful people do not taste themselves and did not live forever.

Adam and Eve become the progenitors of all mankind. People's souls are created by God at the time of conception. Original sin - the consequence of the Fall of Adam and Eva spreads to all people and is transmitted as if inherited. The appointment of people on Earth is to redeem the original sin, live the earthly life so that it opens the opportunity after the earth's death of a person to return to the paradise spheres - at the initial state of innocence in which Adam and Eve were created.

As a supplement to the said and illustration of a generally accepted interpretation, an article by A.I. can be given. Pokrovsky "Frequency of the Breathas" from the "Orthodox Bogoslovsk Encyclopedia" (edited by A.P. Lopukhin, St. Petersburg., 1903):

"The sad fact of the sin of the first people ... The red thread passes through the entire history of not only the Old Testament, but also the New Testament religion, being the main node, about which focuses and develops the entire drama of world history. The authentic meaning of this undisputed narration is completely simple and clear and briefly be transferred in the following few words. The primary couple enjoyed in paradise with complete bliss and immortality. God himself was and led them by spiritual and moral development, giving them for this purpose, as well as for testing their gratitude to him and obedience to His Holy Will, a special, very light commandment about the invicen of fruits from one of the many paradise trees. To such imperturbing bliss of the progenitors was envied by a devil and decided to destroy them. For this purpose, he entered Zmia and started a tempted conversation to Eva, in which he first shake her confidence in the immutableness of the commandment, then settled a sense of distrust of God, then initiated the proud desire to commemorate with God, and, finally, the impact on her external feelings I finally bowed her will to violate the commandment. I sinned myself, Eve was also carried away and her husband Adam. So the progenitors of mankind fell, and in the face of them and the whole future of their offspring, that is, the whole human race. The general reason for the sin of the progenitor was, within the meaning of the Bible, the abuse of their freedom of their will, more privately – the criminal wishes of his wife get out of submission to God and to be compared with him; Finally, the reason for all this was a temptation, an experienced wife from the outside, from the devil ".

Further and go talk that genuine meaning events about whom focuses and develops the whole drama of world history, can't be completely simple and clear.

It can be noted that the generally accepted interpretation is filled with contradictions that cannot be resolved if they are within its representations. Usually, these contradictions are not noticed or attempts to solve them are naive and worn, as a rule, naturalistic.

First of all, there is a complete mixing spiritual and naturalistic measurements. The described events are fundamental in being. We are talking about metaphysical - unearthly, spiritual phenomena and processes, at the same time, the interpretation language is naturalistic. The fate of being in general is preplete, but everything is described in the images of household scenes, private psychological motivations, infantile emotions and passions. General background - Wednesday and tone, manner, character, interpretation style disproportionate a tragic event that underlies being. With this approach, it is not clear how these chamber scenes were able to determine the life of the universe, its meaning, universal purpose.

To illustrate, you can bring an episode from the interpretation of the sin prot. Sergius Bulgakov. This example is the more characteristic that the brilliant theologians in this issue decided only to repeat the usual look:

"... And instead of stopping the conversation, Eve humiliated before a conversation with a snake about God and his truth. The case was, of course, is not that she talked to animals, – on the contrary, in communicating with animals was the sacred advantage of a sinless person. The conversation was assumed, and the lifeal relationship of Eve with Adam was weakened by this fact. Fraudulently drawn into the fatal circle of the first dispatch,– from her husband, Eve became lonely, weak, deprived of his protection. Such was the first treason of Eve. The second betrayal of her was to disappear from the love of God and born from him the disbelief, which, of course, immediately began to look for“arguments”. Already the fact that Eva heard the question of the snake and answered him, she witnessed that he was at least at that moment outside the love of God, and God for her there is only an alien lord,“owner”, which she tried to protect and justify in his way of action. Then snakes, seeing that the sacrifice hit his network, their boldly unfolds. He is already lying straight ... and slander, attributing to him (God) envy to people and fear of cooperation ... ".

The language of traditional sinful interpretations as it continues the language of the biblical legend. But one thing is the mythological language of the Bible, which in everyday images tells about the events of the universal and metaphysical. And another thing is a modern naturalized language describing empirical phenomena. Interpretation of biblical legend requires theological deepening in the problem. Just as the development of theological categories, which were not originally in the New Testament, and the solution of the problems of "creation and fall" should be transferred to the Bogoslovsky understanding plan to the Bologosovsky understanding.

What are the mains internal contradictions of the traditional concept? The paradise state of a person is defined as an innocent, chaste, infantile, and, at the same time, a person is god-like, which means - has the completeness of being, is finished himself. If a person is unfinished, he is not god like that, if he is finally completed, it is not clear how and where should he develop, what is his height? Specifying some authors to the fact that the person is created only in the image of God, and the likeness of God should acquire himself, does not allow this contradiction. For none of the concepts are not given a characteristic of the ontological difference between wayand likeAnd without qualitative distinction, there can be no development from one state to another, there are no growth parameters. In addition, the legend text gives little grounds for allocating such a fundamental distinction between these concepts.

Unclear why should a person strive to transform this world if he got here by chance, in his sinfulness, and not sent to the world with the good mission. Or the mission of the transformation gives him "after", after falling?! As if, in the return to the pristine state, the Creator gives an universal task: save and transform all the creation of God!? This is the meaningless formula in essence and reduces the interpretation of creation and sin.

To the end is not understood to the ban on the binding of the fetus from the tree of knowledge of good and evil. Why a god-like creature, the Lord's crown of creation imposes a completely not motivated ban for him. God comes with a person disproportionately the status of the relationship of the Creator and its similarity. From how traditionally the motivation of the ban that decisive the fate of a person and the world is described, an image of a naive and irresponsible, still insane person, on the one hand, and a capricious, egoistic and cruel god - on the other. And this is a bad anthropomorphization - a person who does not judge about God and First, and on the lower qualities of human nature.

As part of the traditional interpretation do not understand the concept of paradise. On the one hand, everything that is created by God is not only the sky and paradise, but also the Earth with all animals and the floral world - "Good very" (Gen. 1, 31). But, on the other hand, it remains inexplicable by their explicit essential opposition to the act of expulsioning sinful people from Paradise to Earth. If the paradise is spiritually-material, then what is the nature of the earth? What is the principled ontological difference of paradise and land?

Where and where to essentially expel the first leaders after the fall? Is it a transition from one state of being to another, - and if so, then what? Or, according to many authors, a man is expelled from Paradise, who was on earth literally, - somewhere between a tiger and Euphrate? If so, then where he disappears from the ground after the expulsion of people? If it was possible such an event changing the appearance of being, it would be so catastrophic or creative phenomenon, which could not pass without a trace for the cosmic evolution and the spiritual knowledge of mankind. Meanwhile, there are no traces of this onset phenomenon or in the Bible. And where is the paradise, in which they found the first person? What is his nature? How does the sowful paradise of Adam and Eve relate to those paradise, in which the souls of the righteous are attracted after death? If this is the same paradise, then the prickly return of people to heaven will not be a return to the original state, because two - Adam and Eve are expelled - and the whole humanity is returned.

Thus, in the concept itself, the monitoring of some the addition of being, in the name of which the creation of the universe is committed. But this is clearly not said about this, and this monitoring is not evolving. An even greater about the creative increment of Being says that heaven after the end of times - other than the paradise is original. This representation is also not evolving, but it follows from interpretation and is not clearly rejected.

Fulfillment of the commandment move and breedit is impossible before the sinand without him, because the sin of people, according to the same interpretation, and was that they knew how the method of their own reproduction.

In addition, you can see some interpretation Inconformations by the text of the biblical legend. So, in the text of the tested snakes is not characterized as an evil force, especially as Satan. And in the Bible, and in her Middle East mythology the image of the snake has long indicated a certain ambivalent - dual start. It was characterized by the simultaneous manifestation of opposing qualities connecting good and evil, heaven and earthly, male and female ... contradicts the identification of the image of a snake with evil and an indication in the New Testament: "... Be wise as Zmey ..." (Matt. 10, 16).

In the biblical legend, it is not said definitely about such a prescription of a person who gives his traditional interpretation that it would be like the whole course of history aims to return the person to his prosalstatus. This is the introduction, the rapter and the letter, and the spirit of the Bible.

Et al.) Allegoric arbitrariness led to the fact that the historical fact of the fall of the first people began to be rejected, and the fall description was perceived as "myth, or a symbolic expression of the idea of \u200b\u200bcultural and historical progress of mankind, raised from the lowest stage of complete mental and moral indifference to the ability distinguish good from evil, truth from delusion "(Pokrovsky a. Frequency of the progenitor // PBE. T. 4. P. 776), or as a" swivel, critical moment in the history of mankind on the path of his evolution from the animal to the highest state "(Fall // Myths of the peoples of the world. M., 1987. T. 1. P. 321). Dr. Options for the interpretation of Gen. 3 recognize the historical nature of the biblical legend, but perceive this story not in the usual, Sovr. The meaning of the word. "This is rather spiritual story ... where the events of ancient times are transmitted by the language of images, symbols, visual paintings" (Men A., Prot. Isaagogic: Old Testament. M., 2000. P. 104).

The Fall of Adam and Eve is a violation of one of the Divine Commandments, prescribed to the first people in Paradise. "And the Lord grew up from the ground, every tree, pleasant in appearance and good food, and the tree of life in the middle of Paradise, and the tree of knowledge of good and evil, - says the biblical legend ...- And the Lord God has commanded a man, saying: from every tree In the garden you will be, and from the tree of knowledge of good and evil, do not eat from him, because on the day, in which you taste from him, die death "(Gen. 5, 16-17). The contents of the commandment of the life-being expresses through the image of a tree, characteristic of the consciousness of an ancient person. With its help, as a rule, "general binary semantic oppositions that serve to describe the main parameters of the world" or the relationship of the heavenly (divine) and earthly (topores of the world, the world of the world. P. 398-406) . The tree of life, the fruits of the fourth served the "food of immortality", symbolized the unity of God and man, thanks to the larger, the latter became a particress of eternal life. Human nature itself did not have immortality; She could only live with the help of Divine Grace, the source of Ki is God. In its existence, it is not autonomous and can realize himself only being in unity with God and in the communion to him. Therefore, the symbol of the Tree of Life acts not only in the first chapters of the KN. Being. He finds a continuation in the other tree - the "Tree of the Great", the fruits of the fourth - the body and the blood of Jesus Christ - become for Christians of the new "food of immortality" and the source of eternal life.

The name of Dr. Paradise tree - "Tree of knowledge of good and evil" - there are letters. Translation of ancient Russia. , where (good and bad, good and evil) is idiome, K-parades translates as "all" (eg: "... I can't break the commandments of the Lord to do something good or thin in my arbitrarpion" (Numbers 24. 13); "... Mr. My, king, like the angel of God, and can listen and kindly and thin" (2 Tsar 14. 17); "... God will lead to court, and everything is secret, or is it, or Loose "(Eccle 12. 14)). Therefore, the 2nd Tree of Paradise is the "tree of knowledge of everything", or just the "Tree of Knowledge". The ban to bother his fruit can cause bewilderment, because everything that God created is "good very" (Gen. (31). Accordingly, the "good" there was a tree of knowledge, the fruits of the fourth did not contain anything pernicious for humans. Allowing this bewilderness helps a symbolic function, which tree performed in relation to man. Perceive this tree symbolically there are sufficient grounds, since it often performed as a symbol of the cognition of the universe. However, God does not forbid to know the world around. Moreover, the "viewing of creations" (Rome 1. 20) stands in direct connection with the knowledge of the very Creator. What kind of prohibition in this case are we talking about? Ancient Russia helps to answer this question. The verb "to know" (), often having to "own", "be able to", "possess" (Wed: "Adam to know () Eve, his wife; and she conceived ..." - Gen. 1). The commandment forbade no knowledge of the world, and the self-possession of them, achieved by attacking the forbidden fruits, which led to the usurpation by the man of power over the world, independent of God. With the help of the commandment, a person had to be engaged in the process of upbringing, which was necessary for him, for he was only at the beginning of his perfection. On this way, obedience to God as his father not only served as a guarantee of human loyalty to God, but also was an indispensable condition, when it was only possible, the all-round development of a person, designed to live not in egoistic self-insulation, and in love, communication and unity with God And with people.

The legend of the fall in Gen. 3 begins with the description of the temptation of the snake facing Eve. Most fathers and teachers of the Church, commented by the fall of the first people, argue that in the image of a snake in front of a person was a devil. Some of them at the same time refer to the text of the Revelation: "And the Great Dragon was lowered, the ancient serpent, called the devil and Satanoy, who seduces the whole universe, is lowered to the ground, and his angels are overtaken with him" (Rev 12. 9). Regarding the most snake, the foreman notes only the fact that he "was cunning all the beasts of the field, which God created the Lord" (Gen. 3). As for the language as a means of communication, to-ry, according to the biblical text, the snake used, the biblical commentators rightly note that the gift of words can belong only to the essence of reasonable, which snake could not be. PS John Damascin draws attention to the fact that the relationship between man and animal peace before the fall was longer, close and relaxed than after it. Using them, snakes, according to the remarks of the PRP. John, "as if she was talking to him (that is, with a person. - m. And.)" (Ioan. Damasc. De Fide Orth. II 10).

"And the serpent said: God said genuinely:" Don't eat any tree in paradise "?" (Life 3. 1). The first appeal of the devil to a person, expressed in a questionnaire, shows that the devil elects others. The tactics of temptation compared to the one that he used, seducing the angels to a direct and open uprising against God. Now he does not call for such an uprising, but trying to introduce a person to deception. Eve's response to the question of a diazole testifies that the first people were well known how they should use the fruits of paradise trees (Gen. 2-3). However, the addition is contained in this answer - "And do not touch them" (i.e., to the fruits of the Treve of knowledge), - there is no reason in the commandment itself, it is a suspicion that in a relationship with the God of the first people already poured the element of fear . And "Fearful, - as the AP notes. John theologian, - imperfect in love "(1 in 4. 18). The devil does not seek to dispel the fear of Eva, using it for the purpose of cheating. "And the serpent said: No, you will not die; But God knows that on the day you taste them, your eyes will open, and you will be like gods who know good and evil "(i.e. knowing everything) (life 3. 4-5). The suggestion of the devil is directed to one goal: to convince the progenitors in the fact that there is a new one to convince the truths, the fruits of a new way will cause them a new one and unlimited ability to possess, can give them complete power over the world, independent of God. The deception has succeeded, and the temptation was accomplished. Love for God is changing in Eva on lust to the tree. As the enchanted looks at him and contemplates in it, what has not seen before. She saw "that the tree is good for food, and that it is pleasant for the eyes and lust, because it gives knowledge; and took him the fruits, and ate; And he also gave her husband to her, and he ate "(Gen. 6). Next, it happened that in ironic form, the devil predicted the progenitors: "Your eyes will open" (Gen. 5). They really opened their eyes, but only in order to see their own nude. If, before the fall, the first people contemplated the beauty of their body, because they lived with God - the source of this beauty, then, according to SVT. Andrei Kritsky, having flown from God (Wed: 1st Song of the Great Canon Andrei Cretsky), they saw how weak and defenseless they themselves. The seal of sin made the nature of a person dual: without losing a completely gifts of God, a person partly retained the beauty of his image and at the same time brought into his nature the disgrace of sin.

In addition to the detection of its own nudity, the progenitors felt and others. The consequences of perfect sin. They change the idea of \u200b\u200bthe Overall God, as a result of which, having heard the "Voice of the Lord God, walking in paradise during the coolness of the day," they hid "between the trees of paradise" (Gen. 3). Regarding the anthropomorphism of this verse SVT. John Zlatoust notes: "What do you say? God goes? Does the legs assure it? No, God does not go! What do these words mean? He wanted to initiate the feeling of the proximity of God in them to plunge them into anxiety, which was actually "(Ioan. ChrySost. In Gen. 17. 1). The words of the Lord, addressed to Adam: "Where are you?" (Gen. 3. 9), "Who told you that you are naked? Did you eat from the tree from which I forbade you? " (Gen. 11) - and to Eve: "What are you ... did?" (Genesis 3. 13), created a favorable premise for repentance. However, the first people did not take advantage of this opportunity than even more complicated their position. Eva is liable for the snake (life 3. 13), and Adam - on Eve, "which, - as he deliberately emphasizes," you gave me "(Gen. 12), thereby indirectly accusing to God himself. The progenitors, since., Did not take advantage of repentance, which might prevent the spread of sin or to some extent to reduce its consequences. The answer of the Lord God for violation of the commandment with the first people sounds like a sentence that determines the punishment for the perfect sin (life 3. 14-24). However, it is not, since its content only reflects those consequences, which inevitably arise in violation of the norms of creative existence. Making any sin, thereby, in the thoughts of Svt. John of Zlatoust, punishes himself (Ioan. Chrysost. AD Popul. Antioch. 6. 6).

The divine definition caused by the first sin, begins with appeal to the snake, by means there was a devil: "... you are cursed before all the cattle and before all beasts of fields; You will walk on your womb, and you will have dust in all the days of your life "(Gen. 3). SVT. John Zlatoust foresides the question, inevitably arising in this case: "If the Council gave a devil, using the serpent in the gun, then for which this animal was subjected to such punishment." This perplexity is allowed to compare the heavenly Father with his father, who had killed his beloved son. "I punishing my son's killer," Svt writes. John, - (Father. - m. And.) Breaks the knife and sword that he committed murder, and breaks them into small parts. " "Cancer God," the sorrowful of fallen progenitors, comes in the same way and punishes the Zmia, who has become an "gun of the malice of the devil" (Ioan. Chrysost. In Gen. 17. 6). BLI. Augustine believes that God in this case is not drawn to the snake, but to the devil and curses it precisely (Aug. De Gen. 36). From the fate of the snake, the Female Personuser goes to a person and describes him bud. Fate in sinful existence. "The wife said (God. - m. And.): Multiplying Multiply, your thieves in your pregnancy; In the disease you will give birth to children; And your husband is your attraction, and he will dominate to you "(Gen. 16). The expression "multiplying", who used in this verse, is not characteristic of Rus. Language, literally reports ancient Russia. . The turnoves of this kind are characteristic of biblical Hebrew. Usually they are used to emphasize or strengthen the described effect, show its non-doubt or immutability (Wed: Genesis 2. 17). Therefore, "Multiplying Multiply" in Genesis 3. 16 may be understood as an indication of a special power of the suffering of a woman in the world lying in evil (Wed: 1 In 5. 19), and as evidence of the violation of the harmony of human nature, manifested in disorder Relationship between the sexes and people in general.

The words of the Lord, facing Adam, the biblical text describes the consequences, which had a fall for the surrounding nature and relationship between her and man. The place in the soul of Adam, "Turn and Wolf" sinus spread on Earth (Gen. 18). The Land "Cursed" (Gen. 5), which means that a person will be forced to produce her bread "in the sweat of the face", i.e., effortlessly work (life 3. 19).

In the "leather clothes", in the re-first people were clothed after the fall (Gen. 3. 21), an exegetic tradition, which comes from Philon Alexandria (Philo. De Sacrificiis Abelis et Caini. 139), sees a generalized idea of \u200b\u200bthe consequences of G. P . "We perceived by the skin of the wonderful, - writes Svt. Gregory, Ep. Nissky, is a carnal mixture, conception, birth, uncleanness, nipples, food, eruption ... old age, disease, death "(Greg. NYSS. Dial. De Anima et resurr. // pg. 46. Col. 148). In the interpretation of this concept of schchmch. Methodius, EP. Patar, more laconic: Sitting the first people in "Leather clothes", God elapsed by their "Deadness" (Method. Olymp. De Resurrect. 20). "Riza," V. N. Lossky notes in this regard, is our current nature, our gross biological state, so different from transparent heavenly physicity "(Lossky in. Dogmatic theology. P. 247).

The person interrupted the connection with the source of life, so there is an unimpressive deal from the tree of life as a symbol of immortality since that time it becomes unnatural for him: knitting the fruits of immortality, the mortal would only strengthen their suffering, carrying it into infinity (Wed: Gen. 22). Death must put an end to such a lifetime. The divine "punishment brings up: a better death is better for a person, that is, excommunication from the tree of life, than consolidating in the eternity of his monstrous situation. His mortality herself will awaken in it repentance, that is, the possibility of new love. But the universe remained in this way is still not a true world: the order in which there is a place for death remains the order of catastrophic "(Lossky in. Dogmatic theology. P. 253). The first people were expelled from Paradise in the hope of promising "Seeds" of his wife (Gen. 3. 15), thanks to Kyoma, according to the thoughts of BLI. Augustine, a new paradise will appear on Earth, that is, the Church (Aug. De Gen. XI 40).

The consequences of the sin of the first people

By virtue of the genetic unity of the human race of the consequences of G. P. They affected not only at Adam and Eve, but also on their offspring. Therefore, soreness, the death and mortality of the human nature of the progenitors, founded in the conditions of sinful existence, did not only become their lot: they inherit all people, regardless of whether they are or sinners. "Who will be born pure from unclean? - Wrongs right. Job and himself answers: - None "(Job 14. 4). In New Testament, this sad fact confirms the AP. Paul: "... As one person, sin entered the world, and sin - death, and death moved in all men ..." (Rome 5. 12).

The sin of the first people and his consequences of BLI. Augustine called "original sin" - it gave rise to significant discrepancies in the understanding of what Adam and Eve did and that he inherited the human race from them. One understanding led to the fact that all people began to attribute the crime of the progenitors as a personal sin, in the rum they are guilty and for C-ry are responsible. However, such an understanding of G. P. enters the explicit contradiction with Christ. Anthropology, according to the recent person, imputed in the guilt only that he, as a person, makes free and consciously. Therefore, although the sin of the progenitor and has a direct impact on each person, personal responsibility for him, except for Adam and Eve, cannot be assigned.

Supporters of this interpretation are based on the words Rome 5. 12, to-rye. Paul concludes: "... because everything was sinned in it," understanding them as the doctrine of the complicity of all people in the sin of the pristine adam. So I understood this text and BLI. Augustine. He repeatedly emphasized that in its infancy in Adam all people were: "We were all in it one when everyone was one thing ... We have not had a separate existence and a special form in which each of us could live separately; But there was already the nature of the seed from which we should have had to happen "(Aug. De Civ. Dei. XIII 14). The sin of the first person is at the same time the sin of all and everyone "on the basis of conception and origin (Per Jure Seminationis Atque germinationis)" (AUG. OP. Imperf. Contr. Jul. I 48). While in the "Nature of Semen", all people, as the BLI claimed. Augustine, "In Adam ... I was sinned when everyone was the same person on the basis of the ability invested in his nature (Aug. de peccat. Merit. ET Remiss. III 7). Using the expression prot. Sergius Bulgakova, in the main provisions of the teaching of the Hippon's bishop of G. p., It can be said that for BLI. Augustine All human hypostasis only "Different Hintasic aspects of some multi-cycupal adam" (Bulgakov s. Bride Lamb. P., 1945. P. 202). Bruise BLI. Augustine is anthropological in nature: the first person as it is hypostably, it is fundamentally different from any other man, while Justice. Anthropology allocates Adam amongst. People are just the fact that he was the first among them and appeared on the light not in the act of birth, but in the act of creation.

However, this interpretation of Rome 5. 12 is not the only possible design of ἐφ ᾧ, K-Paradise consumed here, not only as a combination of the preposition with a relative pronoun, that is, "in it (ἐφή) everyone was sinned" , but also as an alliance that introduces the apparent reason, that is, "because everyone sinned" (cf. consumption ἐφ ᾧ in 2 kor 5. 4 and FLP 3. 12). That was what Rome was understood 5. 12 BLI. Feodorite, EP. Kisk (Theodoret. In Rom. II 5. 12), and SVT. Foty K-Polsky (phot. Ep. 84).

Recognizing the responsibility of all people for the sin of Adam to justify their opinions are usually used except Rome 5. 12 and others. Bible text - Second 5. 9, in K-ROM, God acts as "God Zveztel, for the guilt of fathers punishing children to the third and fourth sort hateing "him. However, letters. Understanding this text enters the contradiction with another text of Holy. Scriptures - 18th ch. Books Pros. Ezekiel, in K-Roy, are represented at once 2 positions on the problem of responsibility for someone else's sin: the Jewish, which was reflected in the proverb "Fathers ate acidic grapes, and in children on the teeth of Oskomina" (Ies 18. 2), and God himself, imagining Jews Their erroneous understanding of the consequences of sin. The main provisions of this case are expressed with the ultimate clarity: "... if someone had a son, who, seeing all the sins of his father, what he does, sees and does not make such a thing ... (but. - m.) Performed by my commandments And he comes through my commandments, - that this will not die for the lawlessness of his father; He will be alive. ... You say: "Why does the son not carry his father's guilt?" Because the son comes legally and righteously, all the statutes of mine keeps them and executes them; He will be alive. Soul sinning, she will die; The son will not suffer the guilt of the Father, and the father will not suffer the guilt of the son, the truthful of the righteous when it remains, and the lawlessness of the unplanned with him remains "(Ies 18. 14, 17-20). Footprints., Text Second 5. 9 does not carry letters. meaning. This is already evidenced by the fact that the text says not about all children, but only about those who are hated by God. In addition, the text mentions the kind, from which are wicked children occur, which gives reason to see the testimony in it not about the punishment of children for the sins of parents, but about the consequences of generic sin (see Art. Sin).

The lack of legal responsibility of the descendants for the sins of the ancestors does not mean that every person suffers from only its own, that is, personal, sins, while remaining absolutely free from spiritual and moral responsibility for the moral condition of the rest of the people. Humanity is not a mechanism consisting of individual individuals, spiritually unnecessied among themselves. In the broad sense of the word, it can be called a single family, because it happened from some progenitor - Adam and Eve, which gives reason to call him also "genus human": "From one blood, he made all the human genus for habitat all over the Earth's face" (Acts 17. 26; Wed: MF 12. 50; 1 IN 3. 1-2). Characteristic for Christ. Anthropology The idea of \u200b\u200bunity of human race has other things: people are born (occurred) from Adam and in this sense are all his children, but at the same time they were revived by Jesus Christ (Wed: "... who will do the will of the Father My heavenly, my brother, and sister, and Mother "- Matthew 12. 50) and in this sense are the" children of God "(1 in 3. 1-2).

Anthropological unity is not limited to the generic principle underlying it. Dr. And at the same time, the Love is a more important factor that creates human unity is the main law of the existence of a creature world. This law is at the heart of the creature being, because God himself caused the world from non-existence, there is love (1 in 4. 16). It is love, and not legal responsibility is the main driving force for people of the Great Faith and the special power of the Spirit in their dare to save their fellows. Such love is infinite: movable her ready to go to the last feature. "This people ... made himself a golden God," says the knob. Moses, begging the Lord, "forgive them the sin of them, and if not, then sip and me from your book ..." (Ex RAS 32. 31-32). Similar sorrow did not give rest and ap. Pavlu: "... the Great sadness for me and the unceasing torment to my heart: I would wish to be excommunicated from Christ for my brothers, native to me in the flesh ..." (Rome 9. 2-3). Prick. Moses and AP. Paul is guided by non-narrow-term ideas about sin, requiring retaliation imposed on the descendants, and daring love for the children of God, living in a single human body, in which one member suffers - all members suffer from him; Whether one member is famous - all members are happy with him "(1 Cor 12. 26).

In the history of Christ. Churches are known when individual devotees or even whole mon-ri in the desire to help a person get rid of the sinful burden to share his sins with him and carried her as his own, begging God to forgive the sinner and help him stand on the path of spiritual revival. Highest Christ. The sacrifice manifested at the same time also suggests that the problem of sin and combat it is solved in such cases not in the categories of law, but through the manifestation of compassionate love. Sin Nosha, voluntarily perceived Christ. The devotees naturally did not make them guilty before God. The problem of guilt generally retreated to the 2nd plan, for the main goal was not the removal of guilt from the sinner, but the eradication of the sin himself. Sin hurts a person to a double harm: on the one hand, he will powerfully subordinate him to himself, making his slave (IN 8. 34), and with Dr. - he applies to him the hardest soul wound. Both may lead to the fact that a man who has a cheerful sin, although wishing to escape from his shackles, almost no longer be able to do it on their own. He can only help him who are ready to put "his soul for their friends" (in 15. 13). Seeing the spiritual suffering of the sinner, he shows to him, as his fellow, compassionate love and has spiritual assistance, entering his plight, sharing his pain with him and darely praying to God about his salvation. According to Schim. Zosimima (Verkhovsky), "sins and stumblingse ... are made by the general following: succeeding ... and approved ... in love, pain, crying to the Lord about the sinning and exhaustive: Lord, His permeans, humbly; There is no, then I will separate me from the book of life. And Pakki: We charges, Lord, his fall; The brother of the gentleness is humbly! And that for the sake of the work to make works to the works and exploits to the feats, in every way ... Based themselves for the errors of the brother, allegedly for their own. " The love of the Inok Months to the Impregnuous Spirit of Human, he causes him so strongly reputable love that he, as notes scheme. Zosima, I am ready to lose your own life, "rather than separated from such love-free brothers" (the senile advice of some domestic devotees of piety of the XVIII-XIX centuries. M., 1913. P. 292-293).

The patristic teaching of G. P.

The problem of sin, being an integral part of the problem of schomeriology, in the St. Heritage occupies a central place. At the same time, its decision, as a rule, begins with the discussion of the biblical legend of G. P. In the context of this legend, fathers and teachers of the Church reflect on good and evil, about life and death, about the nature of man before and after the fall, about the consequences of sin in the surrounding world, etc.

This problem has attracted the attention of the first apologists of the Church. So, mch. Justin Philosopher Contrary to the Hellenistic Immersion of the Soul in his time argued that the soul "If he lives, does not live because there is life, but because it is involved in life" (IUST. Martyr. Dial. 6). As a Christian, he confessed God with the only source of life, in the communion whom everything can live. The soul in this regard is not exceptions; By itself, it is not a source of life, because a person has it as a gift received from God upon its creation. MCH. Justin did almost nothing about the fate of the soul, which was lost unity with God. He only argued that such a soul dies. A dead soul, which continues its existence, is not an object of observation.

Lit.: Hawbs m. The teachings of the Augsburg confession and its apology of original sin. K., 1877; Macarius. Orthodox-dogmatic theology. T. 1; Sylvester [Malevsky], EP. Theology. K., 18983. T. 3; Kremlin a. Original sin on the teaching of BLI. Augustine Ipponsky. St. Petersburg, 1902; Lyonnet s. DE PECCATO ORIGINALI: ROM 5. 12-21. R., 1960; Dubarle a. M. The Biblical Doctrine of Original Sin. N. Y., 1964; Schoonenberg p. Man and sin. NOTRE DAME (IND.), 1965; Znosko-Borovsky M., Prot. Orthodoxy, Roman Catholicism, Protestantism and sectarianism. N.-Y., 19722. Serg. P., 1992R; Westminster confession of faith: 1647-1648. M., 1995; Biffi J. I believe: Catechism of the Catholic Church. M., 1996; Calvin Guide in the Christian faith. M., 1997. T. 1. KN. 1-2; Book of consent: religion and teaching of the Lutheran Church. [M.]; Duncanville, 1998; Erickson m. Christian theology. St. Petersburg, 1999; Tyshkevich s., Sagnaya. Catholic catechism. Harbin, 1935; Tillich p. Systematic theology. M.; St. Petersburg., 2000. T. 1-2; Christian verbation. St. Petersburg., 2002.

M. S. Ivanov