Tree of knowledge

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Lucas Cranach the Elder Ä. : The tree of knowledge, section of the painting “Paradise” in the Kunsthistorisches Museum, Vienna
Michelangelo : Fall of Man and Expulsion from Paradise (ceiling fresco in the Sistine Chapel )

The tree of knowledge of good and evil ( Heb. עץ הדעת טוב ורע ° ez had-as ° at TOB WA-râ, Greek. Τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ, lat. Lignum sapientiae bonuses et mali ) is a tree in the paradise tale of the book of Genesis of the Bible . It is together with the tree of life in the middle of the paradise garden ( garden of Eden ) ( Gen 2,9  EU ). God forbade people to eat its fruits ( Gen 2.17  EU ).

From the historical to the symbolic interpretation

The paradise tale as part of biblical prehistory was largely understood historically in the churches until the middle of the 20th century. Today's historically critical exegesis gives a number of explanations without a consensus being reached. The Catholic Old Testament scholar Bernd Willmes lists five different directions of interpretation: the sexual, the ethical, the intellectual, the developmental and the emancipatory interpretation. The Protestant Old Testament scholar Andreas Schüle confesses an exegetical perplexity towards the narrative: the two trees are "ultimately an insoluble riddle". The interpretation of the paradise garden or symbolically the paradise sanctuary as the "archetype of the temple" ( Hartmut Gese ), in the middle of which stands the forbidden tree, is decisive for the understanding .

The early Christian exegete Origen and his successors had presented a non-historical interpretation and used terms such as "the spiritual", "the pneumatic", "the mythical", "the tropical" (ie the transferred, metaphorical) or also "the symbolic" found. “In the eyes of Origen, the most important task of the exegete is to find out and explain it. Those who do not even want to look for it, who limit themselves to the historical, he contemptuously calls “slaves of literality” or “of the letter”. ”But church fathers such as Jerome and Augustine did not follow him in this, but in some cases have him sharp criticized. However, his view has never been condemned by the Church, not even that of Thomas Cajetan (1469–1534), who was the only one who “interpreted the first three chapters of Genesis like Origen purely metaphorically” in the late Middle Ages.

Martin Luther and the Reformers stayed on Augustine's line, as did Thomas Aquinas and the medieval commentators. The consequence was that grotesque and absurd historical questions had to be asked of the biblical text. After allegory was declared unscientific and banished to the sermon or pious contemplation in the course of the Middle Ages , it became impossible to deal appropriately with fictional texts. Every detail had to be true to the "facts" historically in order to be "true". For only the literal sense seemed unambiguous, and only on this could theology as a science of faith be founded. “The catastrophic consequences of this improper reduction were evident in the development that took place in the 17th and 18th Century began. The compulsion of so many explanations and the evidence of fictional elements in the holy stories drove many people out of their faith and led in exegetical science to the inability to read the biblical stories at all as stories with reference to reality. "

According to the New Testament scholar Marius Reiser , it is true today that “almost everything in the Bible can be declared fiction”, but the real task is to explain where “the truth of a story telling (lies) that turns out to be wholly or partially a fictional text”, “ we have still not solved it, it almost seems as if hardly anyone is interested ”. Reiser himself argues with Origen for “the concept of the symbolic” in order to denote “the truth content of a biblical story that goes beyond the factual”. For the eschatological-sacramental interpretation cf. the following section below.

Interrelationship between prehistory and eschatology

Like the 'last things' ( eschata ), heavenly consummation and judgment, the 'first things' (prota) are also beyond historical time. The eschatological-sacramental interpretation reminds of the close connection between the first and the last things. The sacramental refers to the area of ​​the church liturgy , which - particularly pronounced in the divine liturgy of the Eastern Churches - is the area of ​​eschatological perfection and thus also of protological origin: “ Paradise is regained in the church . Driven out of the garden with Adam, we wander about in the fields, with Christ brought back into the garden [of the resurrection] the church rests in paradise. "" Everything in the church is parousia [second coming, present], everything is timeless and spaceless reality veiled in symbols, in the mysteries of the Church everything is eternal now. (…) Parousia, second coming - fantasy or reality? ”In the liturgical celebration of the Passover mystery of the death on the cross, resurrection and second coming of Christ, the question does not arise. The church “can only speak in symbolic language; but she sees through the symbols "towards the eternal reality of heaven:" Church - paradise - heaven "form a unity. The Jesuit and council theologian Friedrich Wulf says the same thing about the Latin tradition : "It is a continuous line from the original paradise of creation history through the paradise of the church to the ultimate paradise."

Originally the “archetype of the temple” and then also the archetype of the church is meant with paradise. The Jewish Torah scholar Friedrich Weinreb explains: "As soon as a person takes from the tree of knowledge, the path to the tree of life, the path to the temple, is closed." This closing of access to the temple and the tree of life happens automatically where the person begins , according to the visible or the mere "perception, to judge according to the demonstrable" and forgets the invisible world of heaven. The “tree of eternal life” here means the eternal word of God or the Torah in the spiritual or mystical understanding; Only through this inner understanding does it have an inner unity - unity here means both spirit and eternal life . In contrast, eating from the tree of the knowledge of good and bad lets the contemplative insight fall out into a perception of the world that remains on the surface, a lot of knowledge without unity, which is synonymous with 'dust' (matter) and death (cf.Gen 3, 19 EU). The certainty of hope for eternal life or the 8th day of resurrection beyond the seven-day creation “is also what makes the Bible the tree of life ... which is 'one' in relation to multiplicity. Anyone who knows the Bible as such a unit ... knows the tree of life. "

Like the Jewish tradition, Bonaventure also interprets the external literal sense of scripture on the tree of knowledge and the internal, spiritual-mystical meaning on the tree of life: "only in spiritual understanding does scripture become the tree of life". The word of God is “the tree of life because through this center we return and are made alive in this source of life. But if we incline to the knowledge of things on the path of exploration, in that we track down more than we are allowed to, then we fall from the true vision [ contemplatio ] and taste the forbidden tree of the knowledge of good and evil ... "

The certainty of hope in eternal life is newly established with the resurrection of Christ on the 8th day (see Sunday ). The mystical ascent to the vision of unity and the meaning of Scripture (cf. Lk 24: 25-32) results from eschatology or the 'last things'. The Protestant theologian Paul Schütz explains: “In biblical times the future determines the present and with the present the past. (...) What the 'first' things, the prota , are is determined here by the eschata , the 'last things'. Yes, they are created precisely through them. ”“ In hope, prophecy lifts all the ways of being in time toward fulfillment. All time, even the most distant past, is in it time open to the fulfilled time. ” That is why the old symbolic thinking understands all biblical narratives as models (Typoi) and models of the prophetically seen coming, that in the liturgical-sacramental celebration of the church is already present.

For example, the fruit of the tree of eternal life becomes the symbolic model of the Eucharist, the sacrament of unity and love, as the fruit of the 'tree of the cross'. In the John Apocalypse Jesus says accordingly: “Whoever wins”, that is, who breaks through to the Easter faith, “I will give him to eat from the tree of life that stands in God's paradise” (Rev 2: 7) - in paradise or in the garden God's analogue to the house of God or the church as eschatological quantity: " Ecclesia vivit in transitu - the church always lives in transition." "Now the church is celebrating with her Lord Pèsach or transition from death to life."

Loss of original harmony

This symbolic-eschatological or sacramental-mystical thinking has, however, been abandoned more and more in favor of historical thinking in modern times. The catechism of the Catholic Church of 1993 also follows the line of historical interpretation. The fall into sin in the forbidden eating from the tree of knowledge as the loss of paradise ( Gen 3.23  EU ) means the loss of the original harmony of creator and creature: " Adam and Eve immediately lose the grace of original holiness. (…) The harmony that they owe to original justice has been destroyed. (...) Death finds its way into human history . ”This interpretation is based on the fact that, according to the Old Testament book of wisdom ( Weish 9.1-3  EU ; cf. 2.23 EU ), the image of God as' holiness' and ' Justice 'is understood. The wisdom book explains the death of the 'unrighteous' and 'wicked' as a result of the “envy of the devil”, which is identified with the serpent of paradise (Wis 2,23f), while “the souls of the righteous are in God's hand”, that is to say on May hope for "immortality" ( Weish 3,1-4  EU ). An explanation for why the 'tree of death' stands in paradise at all and thus endangers the original harmony, why the 'disobedience' or the 'injustice' of the 'original couple' can have such consequences for all of humanity (see original sin ) and like the fall of man -The narrative is compatible with the fact that animals also die and the lot of humans and animals is the same, regardless of all 'justice' (cf. Koh 3,16-21  EU ), neither the wisdom book nor the catechism of the Catholic Church gives .

According to the Jewish understanding, too, the concept of 'justice' has a comprehensive meaning that relates to the harmony of heaven and earth or spirit and matter. According to Rabbi Nachum Twersky of Chernobyl (d. 1789), the Fall “tore the divine letters of the world apart” and “separated the last from the first”. The last Hebrew letter as “the end of all degrees that are earthly materiality” is the Taw (numerical value 400), while the uppermost degree or heaven “ corresponds to the aleph [= one]. And that is why the righteous is called the all, because he belongs to heaven and earth ”or unites the first and the last or Aleph and Taw (cf. Rev 1,17  EU ; 22,13 EU ). In the elevation or exaltation of the lowest levels of reality upwards “consists the true essence of perfect worship”.

This perfect divine service as a (sacramental) union of heaven and earth is biblically based in the story of the sacrifice of Isaac by Abraham on Mount Morijah ( Gen 22: 1-19  EU ), on which the Jerusalem temple will later rise ( 2 Chr 3 , 1  EU ). How this story is a test of the “fear of God” (Gen 22.12) and obedience as the “beginning of wisdom” (cf. Prov 1.7  EU ; Sir 1.11.21  EU ; Job 28.28  EU ), so one can also read the story of paradise as the first, admittedly negative “test of obedience”.

Interpretation in the biblical context

The harmony of the opposites of 'spirit' (cf.Gen 2,7) and 'flesh' (cf.Gen 2:21, 24) originally united in man is also expressed in the in-one of the two trees in the middle of the garden ( Gen 2,9  EU ): The tree of the knowledge of good and evil symbolizes the earth or (mortal) flesh, the tree of (eternal) life the sky or the spirit, which is then reflected in the 'original couple' Eve and Adam. Both stand for body and soul, below and above, outside and inside, earth and sky, night and day, moon (shadow) and sun, divided and whole, 'female' and 'male'. , Male 'is Hebrew. Sachar , which also re-mind means therefore decline of spirit in himself. Symbolic expression of the inner unity of the spirit is the temple in Jerusalem, navel' of the world. “As soon as man takes from the tree of knowledge, the way to the tree of life, the way to the temple, is closed.” “Not only the temple, every thing is now a ruin: science, philosophy, poetry, everything is then broken, incomplete, unfinished. ”The broken or broken is the finite and opposing, the sensual and corporeal, which is identical with the principle of 'earth', but now separated from the unity of 'heaven' (the soul, the spirit or the spirit soul).

The unbroken unity of 'heaven' or paradise is only revealed biblically with the revelation of the Torah on Sinai; it means that "God gives man the key, the tree of life". Key, Hebrew mafteach , or petach : opening, door, is closely related to pesach (= Easter). The Torah is the instruction on the way back from the painful duality of opposites and the mortal flesh (cf. Gen 6: 3) to unity in and with the one God. On this path, three behaviors in particular are to be avoided: “Bloodshed” (= killing, also in the sense of “offending”, which deprives human dignity - cf. Mt 5: 21-26); “Idolatry” (also in the sense of a perception that remains on the surface, without essential insight) and “fornication” (in the sense of: 'expressing one's nakedness', 'showing the body as body'): “You lay it Emphasis on something that should definitely be left blank and covered, for it is the tree of knowledge. One must pass it by, must not 'uncover' it ”(with reference to the uncovering of Noah's nakedness in Gen 9:22 as, as it were, the second fall of man).

Interpretation from a Jewish point of view

Biblically, human sexuality has to do with the principle of duality, with the body as the visibly appearing or the enveloping 'flesh' - in contrast to the 'masculine' as the invisible dimension or the hidden spiritual or the principle of unity. Friedrich Weinreb writes: “When the woman emerged from a 'rib', a 'side' of Adam, God closes this passage with 'flesh'; that man has 'flesh' is synonymous with the term 'woman'. The covering, the human body, is the feminine. ”“ Actually what appears here as flesh is 'woman', while the essential human being, the 'man', is something that cannot be seen in the human appearance here should seek. That is why it always says [in Jewish tradition]: The human being as one sees him here is the 'woman', be he specifically man or woman. (...) And when do you see the 'man'? If the connection, the covenant with God, is there, then 'man' and 'woman' are visible together, otherwise not. ”The sign of the covenant with Abraham is circumcision, which can be understood as 'pushing back the flesh', as Beginning of the way back to paradise (= promised land).

The harmonious interaction of the two principles of spirit and matter, unity and duality or tree of life and tree of knowledge stands, according to Weinreb, to a certain extent for a sacramental understanding of reality as a connection ('marriage covenant') between grace and the material world, heaven and earth, spirit and flesh ("a Flesh ”: Gen 2:24; cf. Eph 5,31f), the hidden, invisible and the visible, the infinite and the finite, in numbers: between 1 and 2 or 4 (in the biblical symbolism of numbers the tree of life has in total the numerical values ​​of the Hebrew letters the value 233, the tree of knowledge 932, the ratio of both numbers is 1: 4; see also the four rivers from one river Gen 2.10).

From the “fig leaves” in Gen. 3, 7, the tree of knowledge counts as a fig tree; according to the biblical count, the fig is the fourth fruit (cf. Deut. 8: 8). “That the fig embodies this principle of the tree of knowledge is probably also expressed in the many small 'kernels' in the appearance of this fruit, which represent the urge for multiplicity, for great fertility. Therefore, in the act of man to eat from the tree of knowledge, one also sees the act of sexual intercourse. "

The term 'flesh' is thus closely connected with sexuality as the principle of duality. The term 'basar' (בָשַר), meat, “is primarily used for 'sex organ', also for the body itself, because the sex organs are the prerequisite for the body to be able to develop. So one can say that the body is nothing else than the sex organ. (...) This organ only arises when man is confronted with the tree of knowledge and takes some of its fruit. ”Eating is therefore a consequence of the creation of the material body by God. Not only the invisible but also the visible creation is created (cf. Heb 11: 3). However, this should remain determined by the word or spirit of God (cf. Rom 8,4f; Gal 5,16) and thus retain its sacramental character of reference to the Creator, whom it has just lost through the fall of man. Paul explains: “The pursuit of the flesh leads to death, but the pursuit of the Spirit leads to life and peace” (Romans 8: 6).

Weinreb says similarly: “To take from the tree of knowledge, it is said in [Jewish] tradition, brings death. And death is expressed in humans by having sex organs. That is the stamp of death on man. Man can only exist if the previous thing disappears again and again. ”Death and birth are reciprocal (Adam and Eve in Paradise are not 'born' naturally).

Interpretation from a Christian point of view

The Innsbruck Catholic theologian Willibald Sandler refers to the interpretation of the Fall of Man on the commonality of the basic structure of prehistory and biblical history: “The basic deuteronomic structure of the Torah - two paths: life and death - is reflected in the two trees in the middle of the garden: tree of the Life and tree of death. If we want to see the Torah, God's law, preformed in Paradise, then not alone and not first in the forbidden tree. Above all, prohibition is God's instruction, which aims at life. And that is why the tree of life stands first for them. The fixation of the law on the forbidden corresponds to the ruse of the serpent… “This is not far removed from the kabbalistic idea that an external, literal understanding of the Torah as 'law' and 'prohibition' is only a product of the Fall.

According to Christian tradition, there is a close relationship between the fall of man in eating from the tree of knowledge and sexuality. The forbidden tree, according to Sandler, can “also stand for sexuality”: “not for sexuality in itself, because it is essentially good, but for the untimely and misplaced exercise of sexuality. It is devastating the garden. ”It should also be noted that the biblical term 'knowing' is' the Hebrew expression for 'having sexual intercourse'”.

The symbol of the serpent expresses these fertility forces of the earthly. It means the endless development in the material, but in spiritual blindness - without hope of immortality (cf. Weish 2,6-9.21-24) and thus in the loss of eternal fullness of life with God ( Gen 3.22  EU ). Without the 'vision' of hope (cf. Eph 1:18) and faith, man loses the paradise that God actually intended for him ( Gen 3.23  EU ) and access to the tree of life ( Gen 3.24  EU ), which is only open to him again with the 'victory' of faith in divine revelation (Rev 2: 7).

Sandler also speaks of the tree of knowledge as a “tree of ungratefulness” and of the “presumption of ungratefulness”: “Even God cannot give that what is given is not a gift, but ungrateful property.” The tree of life would then, conversely, be the tree of thanksgiving or thanksgiving, Greek eucharistia . In this sense it was also understood in the Christian tradition (cf. for example Bonaventura, Lignum Vitae ). This explains the identification of the cross ( cross of Christ ) with the tree of life (as already mentioned by Justin the Martyr , 2nd century).

Knowledge and blindness

The name tree of the knowledge of good and bad is given to the tree in Gen 2,9 in anticipation of the promise that the serpent makes to Adam and Eve : “As soon as you eat of it, your eyes open; you become like God and know good and bad ”( Gen 3.5  EU ). However, as H. Junker from 2 Sam 14.17  EU wants to show, this does not mean “a superhuman, bordering on omniscience […], as one ascribed it to the 'angel of God'”. Rather, the 'knowledge' gained means the loss of the insight of divine wisdom in favor of mere earthly knowledge, as it is expressed in the animal “animal skin” (Gen 3:21). “In the structure of this word [erwa = shame, shame] the term 'or', 70-6-200, fur, but also 'iwer', blind, can be recognized, because 'erwa' has to do with 'blindness' . "

At first it seems as if the serpent is right, because after people have eaten the forbidden fruits, they actually “open their eyes”, but they have not become like God, but recognize “that they are naked” ( Gen. 3.7  EU ). In Hebrew, there is a play on words between עירם (° êrom = naked) and ערום (° ârûm = clever), as the snake was called in ( Gen 3,1  EU ). Instead of the promised equality of God, people recognize their poverty and need, that is, their mortality.

Paul hopes that when he dies (as 'emigrating from the body') he will “not have to appear naked”, but rather clad “with the heavenly house”, “so that mortal life may be swallowed up” (2 Cor 5: 1-8 ; cf. 1 Cor 15:53). For walking the path in the finite world, the 'sight' of hope for the invisible and eternal is of decisive importance (cf. Heb 11: 1). This power of sight overcomes the 'false imagination' of the 'desire of the eyes' (Gen 3,6; cf.Mt 5,28f; 6,22; 1 Joh 2,16f) or the malformed hope: despair (as anticipation the non-fulfillment in the finite) on the one hand and presumptuousness or hubris (as the belief that one can achieve the fulfillment of life in the finite) on the other.

In this sense, the Salzburg dogmatist Gottfried Bachl, against Augustine's sex-pessimistic view of the Fall, formulated the theological insight, “that the human act of love has the character of hope, that it is the earthly, instantaneous event of hope for the hour of perfection, where the bride of the Lamb is shown in the heavenly Jerusalem . ”This applies under the sign of the sacramental covenant (marriage). In his Wednesday katechesen (1980), John Paul II highlighted the connection between original sin and "adultery"; He interpreted the tree of knowledge (in union with the tree of life) as a “symbol of the covenant with God”.

The motives for eating the forbidden fruits are from Gen 3,5f. recognizable:

  • the distrust of God sown by the serpent ( unbelief ),
  • the doubt about his goodness and philanthropy,
  • the desire for knowledge that belongs only to God ( hubris ).

H. Junker sees it this way: "Accordingly, the knowledge of good and evil actually achieved by humans is related to the hoped-for as the bitter disappointment to the previous illusion."

Iconography, customs and legends

The biblical text only speaks generally of “the fruits” of the tree of knowledge, but seems to think most of a fig tree (cf. Gen 3.7  EU ). While the fruit in the early Jewish apocalypses is the grape, the Christian art of the late Middle Ages mostly depicts the tree as an apple tree , possibly because of the play on words that is found in the Latin translation of the Bible ( Vulgate ) between mālum (= apple) and mālus (= Apple tree) and malum (= evil) results.

According to popular and legendary beliefs, after Adam bite into the forbidden fruit, a piece of it "got stuck in his throat", which is why the thyroid cartilage on the larynx is also called " Adam's apple " in men .

The custom of decorating the Christmas tree with apples on Christmas Eve , which is liturgically dedicated to the memory of the first parents Adam and Eve , recalls the consumption of the forbidden fruits from the tree of knowledge (the fall of man ) by the "old Adam" Consequences ( original sin ) mankind has been redeemed through the "new Adam" Jesus Christ , born on Christmas .

In the apocryphal Gospel of Nicodemus it is said that when Adam was dying, his son Set asked for the oil of mercy from the tree of life at the gate of paradise so that his father would be well again. The archangel Michael refused to do this, but gave him a small branch from the tree of knowledge. Since Adam had already died when Set returned, Set planted the branch on his grave. The tree that grew from it became the wood of the cross of Jesus.

See also

literature

  • KW Hälbig: The Alphabet of Revelation. Re-spelling of Faith in the light of Jewish mysticism. St. Ottilien 2013, ISBN 978-3-8306-7582-2 .
  • KW Hälbig: The tree of life. Cross and Torah in a mystical interpretation. Würzburg 2011, ISBN 978-3-429-03395-8 .
  • Friedrich Weinreb: The sacrifice in the Bible. Getting closer to God. ed. by Christian Schneider, Zurich 2010, ISBN 978-3-905783-66-7 , esp. pp. 704–731.
  • Willibald Sandler: The forbidden tree of paradise. What the Fall is all about. Kevelaer 2009, ISBN 978-3-8367-0689-6 .
  • J. Schabert: Genesis 1-11. In: The New Real Bible. Commentary on the Old Testament with the standard translation. 1985.
  • H. Junker: Tree of Knowledge. In: Lexicon for Theology and Church . (²LthK), Vol. 2, Col. 67f.

Web links

Commons : Tree of Knowledge  - collection of images, videos and audio files

Individual evidence

  1. ↑ Bernd Willmes, Art. Fall of Man. In: www.WiBiLex, Section 3.
  2. ↑ Andreas Schüle: The prehistory (Genesis 1–11). Zurich 2009, p. 62.
  3. ↑ Marius Reiser: Truth and literary types of the biblical story. In: ders .: Biblical criticism and interpretation of the Holy Scriptures. Contributions to the history of biblical exegesis and hermeneutics. Tübingen 2007, pp. 355–371, here p. 361.
  4. ↑ Marius Reiser: Truth and literary types of the biblical story. In: ders .: Biblical criticism and interpretation of the Holy Scriptures. Contributions to the history of biblical exegesis and hermeneutics. Tübingen 2007, 355-371, pp. 355-371, here p. 365 and p. 371.
  5. ↑ See Kurt Flasch: Eva and Adam. Changes in a myth. Munich 2004; also Heinrich Krauss: Paradise. A small cultural history , Munich 2004.
  6. ↑ Marius Reiser: Truth and literary types of the biblical story. In: ders., Biblical criticism and interpretation of the Holy Scriptures. Contributions to the history of biblical exegesis and hermeneutics , Tübingen 2007, pp. 355–371, here pp. 368f.
  7. ↑ Marius Reiser: Truth and literary types of the biblical story. In: ders .: Biblical criticism and interpretation of the Holy Scriptures. Contributions to the history of biblical exegesis and hermeneutics , Tübingen 2007, pp. 355–371, here p. 371.
  8. ↑ Marius Reiser: Truth and literary types of the biblical story. In: ders., Biblical criticism and interpretation of the Holy Scriptures. Contributions to the history of biblical exegesis and hermeneutics , Tübingen 2007, pp. 355–371, here p. 371 (on p. 91 Reiser does not count the myths as “symbolic narratives” but as “parables”).
  9. ↑ Pjotr ​​Hendrix: 'Garden' and 'Tomorrow' as the place and time for the mystery Paschale in the Orthodox Church. In: Eranos-Jahrbuch 1963: Vom Sinn der Utopie , Zurich 1964, 147-171, here p. 162f. On the garden of the resurrection cf. Joh 19:41; 20.15.
  10. ↑ Pjotr ​​Hendrix: 'Garden' and 'Tomorrow' as the place and time for the mystery Paschale in the Orthodox Church. In: Eranos-Jahrbuch 1963: Vom Sinn der Utopie , Zurich 1964, 147-171, here p. 155.
  11. ↑ Pjotr ​​Hendrix: 'Garden' and 'Tomorrow' as the place and time for the mystery Paschale in the Orthodox Church. In: Eranos-Jahrbuch 1963: Vom Sinn der Utopie , Zurich 1964, 147-171, here p. 166 and p. 152.
  12. ↑ Friedrich Wulf: Return to Paradise. On the theology of the Christian “way”. In: Spiritual Life in Today's World. History and practice of Christian piety , Freiburg et al. 1960, p. 33.
  13. ↑ Friedrich Weinreb: The Sacrifice in the Bible. Getting closer to God. Zurich 2010, p. 107f.
  14. ^ Friedrich Weinreb: Creation in the Word. The structure of the Bible in Jewish tradition. Zurich 2002, p. 882.
  15. ↑ Bonaventure: Hexaemeron. lat.-dt. Edition, transl. u. a. v. W. Nyssen, Munich 1964, XIX, 8.
  16. ↑ Bonaventure: Hexaemeron. lat.-dt. Edition, transl. u. a. v. W. Nyssen, Munich 1964, I, 17; see. XIV, 18.
  17. ↑ Paul Schütz: Freedom - Hope - Prophecy. From the presentness of the future. Hamburg 1963, p. 523f.
  18. ↑ See Klaus W. Halbig: The Tree of Life. Cross and Torah in a mystical interpretation. Würzburg 2011, esp.p. 69f.
  19. ↑ Pjotr ​​Hendrix: 'Garden' and 'Tomorrow' as the place and time for the mystery Paschale in the Orthodox Church. In: Eranos-Jahrbuch 1963: Vom Sinn der Utopie , Zurich 1964, 147-171, here p. 163f.
  20. ^ Catechism of the Catholic Church, 1993, nn. 399 and 400.
  21. ↑ See Ludger Schwienhorst-Schönberger, “ Leading the world in holiness and justice”. For the interpretation of Gen 1,26-28 in Weish 9,1-3. In: www.bibelheute.de, issue 4/11, topic: creation, detailed information, pp. 1–17.
  22. ↑ Quotation from Gershom Scholem: On the mystical figure of the deity. Studies on the basic terminology of Kabbalah , Frankfurt 1973 (Zurich 1962), 130.
  23. ↑ Quotation from Gershom Scholem: On the mystical figure of the deity. Studies on the basic concepts of Kabbalah , Frankfurt 1973 (Zurich 1962), 130f. On the close relationship between church service and heavenly angels cf. Otfried Hofius: New Testament Studies. Scientific studies on the New Testament , Tübingen 2000, 310-325: Communion with the angels in the church service. An investigation into the history of tradition.
  24. ↑ See www.WiBiLex, Berd Willmes, Art. Fall of Man, Section 2.2 (with reference to M. Witte: Die biblische Urgeschichte , 1998).
  25. ↑ Friedrich Weinreb: The Sacrifice in the Bible. Getting closer to God. Zurich 2010, p. 106f.
  26. ↑ Friedrich Weinreb: The Sacrifice in the Bible. Getting closer to God. Zurich 2010, p. 107f.
  27. ↑ Friedrich Weinreb: The Sacrifice in the Bible. Getting closer to God. Zurich 2010, pp. 47–50; 501f; 541; 714f.
  28. ↑ Friedrich Weinreb: The Sacrifice in the Bible. Getting closer to God. Zurich 2010, p. 719.
  29. ↑ Friedrich Weinreb: The Sacrifice in the Bible. Getting closer to God. Zurich 2010, p. 616.
  30. ↑ Cf. Klaus W. Hälbig: The Alphabet of Revelation. Re-spelling of Faith in the light of Jewish mysticism. St. Ottilien 2013, pp. 461–508 (circumcision and sacrifice as an ascent to the divine show).
  31. ^ Friedrich Weinreb: Creation in the Word. The structure of the Bible in Jewish tradition. Zurich ²2002, p. 895 (column b).
  32. ↑ Friedrich Weinreb: The Sacrifice in the Bible Zurich 2010, pp. 709f.
  33. ↑ Friedrich Weinreb: The Sacrifice in the Bible , Zurich 2010, pp. 711f.
  34. ↑ Willibald Sandler: The forbidden tree of paradise. What the Fall is all about. Kevelaer 2009, p. 93.
  35. ↑ Cf. Willibald Sandler: The forbidden tree of paradise. What the Fall is all about. Kevelaer 2009, pp. 120–125: Fall of Man and Sexuality.
  36. ↑ Willibald Sandler: The forbidden tree of paradise. What the Fall is all about. Kevelaer 2009, pp. 120f and 123. On the “devastation” of the temple cf. Friedrich Weinreb: The Sacrifice in the Bible , Zurich 2010, p. 50; 106.
  37. ↑ Andreas Schüle: The prehistory (Genesis 1–11). Zurich 2009, p. 76.
  38. ↑ Willibald Sandler: The forbidden tree of paradise. What the Fall is all about. Kevelaer 2009, pp. 87f.
  39. ↑ H. Junker: Tree of Knowledge. In: Lexicon for Theology and Church (²LthK), Vol. 2, Sp. 67f.
  40. ↑ Friedrich Weinreb: The Sacrifice in the Bible. Getting closer to God. Zurich 2010, p. 713.
  41. ↑ H. Junker: Tree of Knowledge. In: Lexicon for Theology and Church (²LthK), Vol. 2, Sp. 67f.
  42. ↑ Gottfried Bachl: The damaged Eros. Woman and Man in Christianity. Freiburg 1989, p. 78.
  43. ↑ John Paul II: He created man and woman. Basic questions of human sexuality. Munich 1981, p. 18.
  44. ↑ H. Junker: Tree of Knowledge. In: Lexicon for Theology and Church (²LthK), Vol. 2, Sp. 67f.
  45. ↑ See ApkAbr 23.5; 2Bar (grBar) 4.8.
  46. ↑ Christmas tree, story
  47. ↑ Ecumenical Lexicon of Saints - Adam. Retrieved July 1, 2013.