IL NATALE DI S. PAOLO
Tempo di Conversione
Introduzione
Tempo di Conversione
Introduzione
Paolo o Saulo di Tarso, ebreo ellenista di cittadinanza romana, non conobbe direttamente Gesù pur essendo in qualche modo contemporaneo, quindi fu apostolo delle genti per vocazione (Rm 1,1). La sua conversione, sulla via di Damasco, è improvvisa, avvolto da una luce che lo rende cieco per tre giorni e dalla voce of Jesus who asks him, is struck by a conversion unexpected and traumatic, the archetype of all conversions.
In his writings not directly told of the birth of the Savior, nor does it make direct references, talk of Christmas according to St. Paul may seem an improper forcing. His disciple Luke of Antioch, drafter of the third Gospel and the Acts of the Apostles, which tells three times the conversion of Paul, tells the birth of Jesus through the eyes of a non-Jew, a pagan who converted according to the historiography has found its sources not only by the disciples, but by the same Mary, the mother of the Savior, who knew the story because personally experienced, and then Paul indirectly know the story of the birth of its most faithful disciple who will stand even in the most troubled. (Tim 4:11)
Paul's Christmas time and then meeting that generates conversion.
Christmas in memory of the birth of the Child, who came to save the world, to redeem him through baptism in the holy Eucharist, to immortalize it in the Resurrection.
Abstract: Conversion
Conversion (religious) is to adopt a new belief, different from what we had previously and that generates a free change.
In the New Testament is seen as a moral change that back to God and to religion itself, this is for both believers "The time is fulfilled and the Kingdom of God has come: Repent and believe the Gospel" (Mk 1 15) and to nonbelievers "Go and make disciples of all nations, baptizing them in the name of the Father, the Son and the Holy Spirit, teaching them everything I have commanded you" (Matt. 28:19).
Conversion is not an end in itself but a path continuous research and constant adherence to fidelity to the Gospel, sustained by the sacramental life and prayer, even if a linear path fraught with difficulties, which accompanies the whole life of Christians.
For the unbeliever, for those who follow pagan idols of the past and present, for those who have abandoned the high road, for those who can not hear the voice of the Lord, the conversion can arrive suddenly, unexpectedly called to be like Paul, spent freely in front a radical choice that they can join. At the back there is definitely a hidden path, perhaps tortuous a general search of something missing, but a few events, pain, misfortune, love, knowledge, or other trigger spring conversion.
is not an act of mass conversion is a fact that it falls strictly within the sphere of staff, has called us by name: "Listen, O coastlands, listen carefully, distant nations, and the Lord has called me from the womb, until from the womb of my mother gave me my name.. " (Is 49.1), can not be imposed by force, violence ol'inganno "Believing depends on the will" (St. Thomas), is a free gift of God, which he offers to each and conversion is a conscious act of the individual touched by Grace.
1. The structure
are indicated in the foreword and introduction to the guidelines of Christmas Paul: conversion from other faith and change of attitude, looking for a path or external event, free choice, called nominal membership mass eschatological vision of Christmas and the anticipation of Easter.
The plastic representation is organized into three distinct parts that fit: at the center of the cave, on the left side of the path of conversion as research, on the right as an external event, and the two side blocks are framed by arches that are inserted into the semi cave itself, arches that give the sign of the passage.
The three bodies are also organized on three levels, as well as a rear area that has depth and specificity of the plan. The colors help to guide the reading: on the left (convert research) the warm light of the sun, right (conversion event) and the cold of the dark, almost sepulchral.
lighting of representation is here to help the narrative presented. 2. Level I ° - left / right
"After Jesus was born in Bethlehem of Judea in the days of Herod the king, there came to Jerusalem of the Magi from the East, who asked: Where is the newborn king of the Jews? As we have seen his star in the east and have come to worship him " (Mt 2:1).
The Magi, who represent us in three persons according to the gifts brought, could be from two to twelve, were probably priests dedicated to the worship of Zoroaster, with detailed knowledge of astronomy and astrology, with respect to the Jews who were completely free, it captures cosmic events that mark who waited and tried, in light of the prophetic text of Baalan which were, with good probably aware, " I see it, but not now, I behold him but not near: A star from Jacob and a scepter shall rise from Israel ". (Nm 24:17).
"The magi lent faith to the only prophet that they had ... somehow, were chosen to represent the whole world" (S. Chromatius). going out, confronting the dangers and discomforts of a long journey, driven by inner desire to know and contemplate the Messiah.
are represented by two people who bring gifts of gold, frankincense and myrrh, come to adore the child, even with an uncertain faith, represented by the flickering light of the torch held by a character; behind them, the brick wall, it opens a window that shows a linear path, bounded from a Roman forum, Palmyra, Apamea, a pagan building, their research is by far, their conversion described by a line: "by another way they returned to their country" (Mt 2:12), where the other way should not be viewed as a way to evade Herod, but as a way of life.
On the other side we find Paul, knelt and struck by the brilliant light of Revelation, is blind for three days fasting (three days of passion) then sees with his eyes and heart, a conversion is not only personal but radically changes his life and the lives of entire communities, leaving an indelible mark in the history of Christianity: “ma prima a quelli di Damasco, poi a quelli di Gerusalemme e in tutta la regione della Giudea e infine ai pagani, predicavo di convertirsi e di rivolgersi a Dio, comportandosi in maniera degna.” (At 26,20)
Ha in mano la spada ora inutile ed è inserito in un contesto di grandi blocchi di fredda pietra; sullo sfondo si apre una finestra con sbarre di ferro, un richiamo alla prigionia di Paolo, ai cristiani da lui incatenati, alla prigione del corpo senza lo spirito, senza la Grazia di Dio. Tra le sbarre si intravede una porta sorvegliata, segno di un passaggio e da lì oltre un paesaggio che porta verso il deserto, senza alcun percorso definito, perché diverse sono le vie che portano alla conversione.
Sullo sfondo infine una persona sola nel deserto, alla ricerca della via, nel retro un richiamo ulteriore alla Siria di Paolo, le vestigia di una torre romana di avvistamento, ora il monastero di Mar Mousa, luogo di silenzio, ascolto e ricerca.
3. Livello II° – sinistra/destra
La struttura del secondo livello è simile tra le due sezioni e tratta di quattro distinte conversioni presenti nei Vangeli.
L’ambientazione è una specie di piazzetta tra le case, sullo sfondo una porta, segno del passaggio, al centro una via lineare, con Gesù che incontra ed accoglie il suo popolo: " I am the way, the truth and the life. No one comes to the Father except through me ." (Jn 14:6). The road is marked, clear, distinct from the surrounding context, is not only a road but a path of salvation, because the early Christians were called followers of the street (At).
The left section is defined by the color of warm shades of yellow, the windows that overlook the taxes were open, a blue veil covering the openings, "but when will the conversion to the Lord, the veil will be lifted." (2 Cor 3:16), furniture and other plants surround the scene. Shaft find "a uomo di nome Zaccheo, capo dei pubblicani e ricco, cercava di vedere quale fosse Gesù, ma non gli riusciva a causa della folla, poiché era piccolo di statura. Allora corse avanti e, per poterlo vedere, salì su un sicomoro, poiché doveva passare di là. Quando giunse sul luogo, Gesù alzò lo sguardo e gli disse: «Zaccheo, scendi subito, perché oggi devo fermarmi a casa tua». In fretta scese e lo accolse pieno di gioia. Vedendo ciò, tutti mormoravano: «È andato ad alloggiare da un peccatore!». Ma Zaccheo, alzatosi, disse al Signore: «Ecco, Signore, io do la metà dei miei beni ai poveri; e se ho frodato qualcuno, restituisco quattro volte tanto». Gesù gli rispose: «Oggi la salvezza è entrata in questa casa, perché anch'egli è figlio di Abramo; il Figlio dell'uomo infatti è venuto a cercare e a salvare ciò che era perduto». (Lc 19, 2-10)
Zaccheo era alla ricerca, ma sentendosi peccatore temeva l’incontro con il Signore; Gesù gli offre il suo perdono fermandosi a casa sua, non nell’abitazione, ma nella casa/tempio del corpo, entra cioè in comunione.
Sull’altro lato della piazza, vi è una casa con all’interno “un uomo chiamato Nicodèmo, un capo dei Giudei. Egli andò da Gesù, di notte, e gli disse: «Rabbì, sappiamo che sei un maestro venuto da Dio; nessuno infatti può do these signs that You do unless God is with him. " Jesus replied: "Verily, verily I say unto thee, Except a man be born again, he can not see the kingdom of God." Nicodemus said to him: "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born? ". Jesus replied: "Verily, verily I say unto thee, Except a man be born of water and the Spirit, he can not enter the kingdom of God That which is born of the flesh is flesh and what is born of the Spirit is spirit. Do not be surprised when I say: You must be born again. The wind blows where it wishes and you hear the voice, but do not know where it comes from and where it goes: so it is with everyone born of the Spirit. " Nicodemus replied, "How can this happen?". Jesus replied: "You are the teacher of Israel and knowest not these things? Verily, verily I say unto thee, We speak that we know and testify what we have seen, but you do not accept our testimony. " (Jn 3: 1-11)
Nicodemus meets the Lord in the night, with discretion, it was an important person, but also on the night of doubt, the search for understanding of the true faith. Jesus speaks of rebirth, to convert the water of baptism and the Spirit of God The dialogue ends without a sign of adherence by Nicodemus. The seed era stato gettato, dando frutto quando Nicodemo difende apertamente di fronte al Sinedrio Gesù (Gv 7,50). Quando con Giuseppe d‘Arimatea “vi andò anche Nicodèmo, quello che in precedenza era andato da lui di notte, e portò una mistura di mirra e di aloe di circa cento libbre.” (Gv 19,39) e l’evangelista evidenzia che la prima volta era andato di notte, ora alla luce del giorno, di fronte a tutti, la conversione viene così confermata.
La sezione di destra è definita dalla colorazione quasi spettrale delle gradazioni del grigio, evidenziata dal freddo ed asettico verde (speranza), le finestre che si affacciano hanno le imposte chiuse, “Venne fra la sua gente,ma its own did not receive. " (Jn 1:11), there are other interior elements of the space, except those essential to the story.
On one side of the street are Levi, later known as the evangelist Matthew, who performs its function lawful but disliked by the people, the tax collector on behalf of the Romans, like Zacchaeus, but he was not looking for Jesus
"After that he went out and saw a publican named Levi sitting at the tax office and said," Follow me. "He left everything, got up and followed him.
Then Levi made him a great feast in his house. There was a crowd of tax collectors and the other people sitting at table with them. The Pharisees and their scribes murmured, saying to his disciples: "Why do you eat and drink with publicans and sinners?". Jesus replied: "I'm not the healthy who need a doctor, but the sick, and I have not come to call the righteous, but sinners to repentance." (Lk 5: 27-32)
Just one word, "Follow me!" And Levi realizes he is greeted by the love of God, his conversion was immediate and unreserved.
On the other side of the street, we find that the Samaritan woman meets Jesus at Jacob's well. As the episode of Nicodemus here again weaves a broad dialogue and Jesus reveals his divinity: "Everyone who drinks this water will be thirsty again, but whoever drinks the water I shall give him shall never thirst, but the water I give him will become in him a spring of water welling up to life eternal. " "Sir," said the woman, give me this, I may not thirst, nor come here to draw water "..." I know that Messiah is coming (ie Christ): when he comes, tell us all thing. " Jesus said to her: "I who speak to you .... The woman left her water jar and went into town to tell the people," Come see a man who told me everything I did. What is perhaps the Messiah? ". (Jn 4.10 to 279
This track may leave some doubt as to the conversion of women, that doubt is dispelled by the patience nell'intavolare dialogue with the Samaritan woman, in sharp contrast to the peremptory "Follow me!" Addressed to Levi. then places doubt in the woman, remembers his sin, turns, perhaps unconsciously, his disciple, abandons the jug with water from the thirsty, his past, he feels the need to relate to other people, who with her His life was probably shocking to the margins of social and religious life of his village, creates in effect a sudden conversion, breaking down the wall of fear and indifference.
4. The cave
gifts
Featured arranged on the vertices of an equilateral triangle, the Trinity, call the Trinity, we find the gifts brought by the Magi, gold, frankincense and myrrh.
Featured arranged on the vertices of an equilateral triangle, the Trinity, call the Trinity, we find the gifts brought by the Magi, gold, frankincense and myrrh. Ensign
In slightly raised, a silver star with twelve points, marking the place of the manger. A specific reference to the star that is, with a similar function in the grotto of the Church of the Nativity in Bethlehem. The twelve points brought the tribes of Israel, the Apostles, the doors of the heavenly Jerusalem (Rev. 21.12), the stars and the virtues of Mary, many times we find this number in the Bible to indicate range and abundance.
The star followed by the Magi non è un corpo celeste, una insegna luminosa che tutti possono vedere, Erode che simboleggia il popolo di Israele ne è una prova, la stella è il riferimento finale, il punto su cui tutti debbono convergere: ” Io, Gesù, ho mandato il mio angelo, per testimoniare a voi queste cose riguardo alle Chiese. Io sono la radice della stirpe di Davide, la stella radiosa del mattino”. (Ap 22,16).
Giuseppe, Maria, Gesù ed il pastore
Il gruppo dei personaggi è leggermente decentrato rispetto la centralità della scena dove trova posto la stella e la mangiatoia; Giuseppe and Mary are standing nearby, and contemplate the baby in his mother's arms, a representation of intimate, family, absolutely natural, simple, in contrast to the extraordinary event of God. Mary is dressed in a red cloak, as the ancient tradition, a sign of carnality and anticipation of the passion, the ethereal blue-white dress is that of the Heavenly Lady. Joseph is depicted with the clothes of his time with his right hand holding the stick, traveling companion and foreshadowing of the ministry, on which rests a dove.
This appeal to the dove is to be ascribed to the apocryphal gospels, especially the pseudo-Matthew, a quotation from this that nothing adds or subtracts the story of Christmas, but this is apocryphal, was translated by St. Jerome, at the request of San Chromatius of Aquileia, which was writing the commentary on the Gospel of Matthew, then a historical-cultural: the dove out of the rod left in Joseph's Temple together with other to indicate how it was chosen by God to receive the Virgin Mary in his house. 
The child is happy in her mother's lap, there are no shepherds to worship Him, only a small flock of sheep, the shepherd is, however, this is Jesus himself: "I am the good shepherd . The good shepherd lays down his life for the sheep. " (Jn 10:11), the sheep we are the people of God “Io sono il buon pastore, conosco le mie pecore e le mie pecore conoscono me.” (Gv 10,14), pur essendo ampio il gregge il rapporto è personale, la chiamata è per nome. “ E ho altre pecore che non sono di quest'ovile; anche queste io devo condurre; ascolteranno la mia voce e diventeranno un solo gregge e un solo pastore.” (Gv 10,16), nella grotta ci sono pecore di diversi ovili.
E subito apparve con l'angelo una moltitudine dell'esercito celeste che lodava Dio e diceva: «Gloria a Dio nel più alto dei cieli e pace in terra agli uomini che egli ama». (Lc 2, 13-14), Paolo richiama la Pace che nasce dalla nuova alleanza: “Il God of peace who brought again from the dead the great shepherd of the sheep, by the blood of the eternal covenant, our Lord Jesus " (Hebrews 13:20)
the fold and the sheep
5. The people on the way
Above the cave opens up like a gash in the rocks, the landscape is framed partly arid and partly fertile, a flock of sheep down as in the valley to the cave, are sixty sheep, all with a level of different color to symbolize the uniqueness and specificity of the individual, of diverse backgrounds, different ethnicities, different stories, but taken together represent the people of God in path: "Then the Lord said (to Moses): Get up, get in your journey before the people, to enter the land which I swore to their fathers to give them and take possession." (Deut. 10:11) The
people on the way is the image of the Church that Jesus death on the cross has left us a gift as a white robe hanging on the Cross (San Chromatius) and led by the new minister (Peter),
people on the way is the image of the Church that Jesus death on the cross has left us a gift as a white robe hanging on the Cross (San Chromatius) and led by the new minister (Peter),
6. Level III - left / right / center
Baptism: the sign of gold, the first gift brought by the Magi, royalty, power and divinity, a tribute of respect.
The Eucharist: the sign of incense, second gift brought by the Magi, refers to the priesthood of Christ, the incense was used during the Holocaust, to smell and sanctify function
. At the end of the cave above the masonry wall, upstairs (Luke 22:12) opens a room, visible through the oval bounded by the cave, in that room there is the memory of the Last Supper, the table laid, Jesus standing blessing bread and wine, sitting next to Peter's successor (Mt 16:18) and John, the disciple whom he loved, who will entrust to the mother and mother to him. (Jn 19, 26-27)
"Take, eat, this is my body." Then he took the cup, gave thanks, gave it to them, saying, "Drink of it all, because this is my blood of the covenant, shed for many for the forgiveness of sins" (Mt 26, 26-28)
With the institution of the Eucharist, Jesus, the new temple (John 2:19), is reconciled at birth in the manger is bread for the men.
The Crucifixion: the sign of Mirra, the third gift of the Magi, the fragrant resin used for the anointing of the body of the dead (John 19:39)
The third level is represented the classic iconography of the crucifixion scene with Jesus at the center and the two thieves on either side. Until the last moment of life on earth He exercises his apostolate of conversion: "One of the criminals hanging there abused him:" Are not you the Christ? Save yourself and us. " But the other rebuked him: "Have you no fear of God and you are damned to the same punishment? And we indeed justly, for we receive the right for our actions, but this man has done nothing wrong. " He added: "Jesus, remember me when you come into your kingdom." He answered, "Truly I tell you, today you will be with me in Paradise." (Mt 27, 39-43)
With the institution of the Eucharist, Jesus, the new temple (John 2:19), is reconciled at birth in the manger is bread for the men.
The Crucifixion: the sign of Mirra, the third gift of the Magi, the fragrant resin used for the anointing of the body of the dead (John 19:39)
7. The lights
The reading of the representation is also guided by the light that accompanies the story, each time focusing attention on a single item. This is done through four stages fade, referring to the phases of the cycle of day and three lights are constant: the shaky hand-held torch from one of the Magi, the light that illuminates the Child, that affecting Paul. The phases are thus determined:
dawn - the Magi, Paul, the fold inside the cave;
days - the cave, the second level to the left and right, the first part of the path of conversion to first level;
sunset - Nicodemus in his house, the second part of the path of conversion to first level, the people on the way over the cave;
night - the backlight of the Baptism of Jesus, the portrayal of the institution of the Eucharist The Crucifixion.
Bibliography
The Bible Jerusalem (CEI)
EC Dehoniano, Bologna 1974
Lexicon of Christian iconography
Gerd Heinz Mohr IPL, Milan 1984
The Key
Luciano Bartoli - Lint, Trieste 1998
The Blessing of Christmas
Joseph Ratzinger - Queriniana, Brescia 2005
Encyclopedic Dictionary of the Bible and the ancient world
AA.VV. - Massimo Editrice, Milan 1994
Cultural Dictionary of the Bible
AA.VV. - SEI, Torino, 1992
All New Testament apocrypha
By Louis Moraldi - Piemme, Casale Monferrato, 1994
USI E COSTUMI dei tempi della BIBBIA
Ralph Gower – ELLEDICI, Torino, 2000
Episodi e personaggi del Vangelo
A cura di Stefano Zuffi– ELECTA, Milano, 2003
Episodi e personaggi della Bibbia
A cura di Stefano Zuffi– ELECTA, Milano, 2004
Siti multimediali
www.La Bibbia on line
www.it.wikipedia.org
www.qumram.it
SCHEDA TECNICA
Dimensioni: lunghezza 170, profondità 100 cm
Altezza scena: 62 cm
Altezza da terra : 125 cm
Personaggi: da 30 cm numero 3
Characters: 20 cm Number 3
Characters: 14 cm No. 11
Characters: 12 cm
Characters # 2: No. 1 by 3 cm
Animals: various sizes number 66
point light number 18
Total power: 384 watts 4-stage
Estimated weight: 60 kg
MATERIALS
Polystyrene: 14.00 sqm
hardboard: 2.00 m
Canvas: 1.50 m
Chalk Scaiola: 12.00 Kg
Glue: 3.00 Kg Colors
powder: 1.00 Kg
Screws: Strips of wood varies
: 44.00 ml
Cables: 30.00 ml
ACHIEVEMENT: Marco Soranzo
COSTUMES: Andreina Taverna
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