Jesus Light World, Savior of the Gentiles
This is the theme of the Nativity, 2007, a traditional representation of the Nativity, a second reading of the Gospel texts of Matthew, "the jew" Luke "history" and John "the theologian "interpreted with scrupulous loyalty literature, but also in the light of biblical texts, especially the prophets, the University of biblical scholars, theologians and historians, the keys of 'Archaeology, habits and customs of the time, also the result of a long and thorough search I hope.
A rereading of the Gospel texts is an opportunity for reflections that go beyond the literary text itself, the "story of Christmas told in a thousand ways, surrounded and enhanced by special apocryphal or traditional imagination entered so deep into collective memory, so that is sometimes confused 'revealed the' with 'the story', 'text' with 'the legend'. According
l’esegesi storico-critica, non si tratta di una cronaca, ma di un racconto midrashico, di una composizione didascalica, dedicata ad ebrei (Mt) e gentili (Lc); viene presentato all’inizio del Vangelo ciò che poi viene rivelato: “Venne ma i suoi non l’accolsero” (Gv 1,11), nacque per morire per la Salvezza del Mondo.
Questi capitoli così brevi, ma intensi, così simili, ma profondamente diversi, andrebbero forse letti in organica continuità temporale, non spezzettati, in un ascolto devozionale di una massa di persone che, credendo di conoscere l’epilogo, ascolta distratta.
This is the theme of the Nativity, 2007, a traditional representation of the Nativity, a second reading of the Gospel texts of Matthew, "the jew" Luke "history" and John "the theologian "interpreted with scrupulous loyalty literature, but also in the light of biblical texts, especially the prophets, the University of biblical scholars, theologians and historians, the keys of 'Archaeology, habits and customs of the time, also the result of a long and thorough search I hope.
A rereading of the Gospel texts is an opportunity for reflections that go beyond the literary text itself, the "story of Christmas told in a thousand ways, surrounded and enhanced by special apocryphal or traditional imagination entered so deep into collective memory, so that is sometimes confused 'revealed the' with 'the story', 'text' with 'the legend'. According
l’esegesi storico-critica, non si tratta di una cronaca, ma di un racconto midrashico, di una composizione didascalica, dedicata ad ebrei (Mt) e gentili (Lc); viene presentato all’inizio del Vangelo ciò che poi viene rivelato: “Venne ma i suoi non l’accolsero” (Gv 1,11), nacque per morire per la Salvezza del Mondo.
Questi capitoli così brevi, ma intensi, così simili, ma profondamente diversi, andrebbero forse letti in organica continuità temporale, non spezzettati, in un ascolto devozionale di una massa di persone che, credendo di conoscere l’epilogo, ascolta distratta.
Introduction: the structure
The crib is organized into two separate fields of view, however, will intersect: a north-south (vertical) and the other east-west (horizontal).
The first is based entirely on the Gospel of Matthew, the apostle to the Jews and collector who speaks surrounds his narrative with numerous illuminating quotations and references to the Old Testament.
The second is completed with specific references to the Gospel of Luke, the historian, a disciple of Paul, a doctor, who turns and speaks to the Gentiles, with specific references to the determination of precious time and date of events.
lingers on both the poetic text and, in some tight verses and prophetic of John the Apostle and the beloved disciple.
North / South
This field is represented on four different planes of perspective, the traditional story of Christmas, the cave, the announcement to the shepherds and the people, the wise men.
East / West
The document table is horizontal, with a partial second floor perspective, then it's scenes, the overall picture, with Nazareth - The Annunciation, Bethlehem, the coming , Egypt-escape / murder, Jerusalem - the presentation / circumcision.
There is a discrepancy in time, free choice of narrative, but in line with the diversity of the two Gospel accounts.
The interpretations
The first reading of both fields is simple and quick, but signs, symbols and hidden references are always present, it is a bit 'as a parable, immediately understandable, but full of meanings, or a framework that can like it or not, but for which the art critics fill pages of comments and interpretations. Each
then, according to its sensitivity, it reads and captures what is close to the personal approach, always taking This theme of the crib:
Jesus, Light of the World, Savior of the Gentiles.
Floor North / South
Cave
is traditionally represented, in the Gospels are not talking about the cave, the references are entered ( the Magi) in the house (Mt), there was no place for them in (caravanserai) (Lk), the latter remark should not be viewed as merely a true story, the curious detail of an event, but as the first sign of opposition by the political-religious Jesus, a deaf people, blind and dumb. Mt
In the first case refers to the child now have larger, one or two years, adored by the Magi, so it is assumed that after the first emergency (Luke) the family has found a decent and stable in the second excludes the Lc possible reception with relatives or acquaintances, as well as they used to once seen also likely that Joseph kept family ties with his home (Mt), then it is a makeshift shelters and caves were then used as stables, animal shelter often were an integral part of the house which was a common room, which embraced the cave, for the custody and care of the cattle of the same. The representation of the cave is historically plausible and correct, and the two Gospel accounts there may be no contradiction.
The ox and the donkey
Traditionally, the ox and the donkey is an integral and essential representation of the sacred, from the Franciscan crib ..
In none of the Gospel accounts speak of an ox and ass, not even in the proto Gospel of James in the Armenian, who reported for other details or references, such as the fountain of the Virgin, Joachim and Anna. there is only a hint at other apocryphal.
The ox is a sign of sacrifice, peace in the Messianic Kingdom (Isaiah 65.35), festive (calf), abundance (Luke 15:23).
The donkey instead in the Jewish tradition is a sign of nobility, mount royal triumphal entry of Jesus into Jerusalem on a donkey (Luke 19:30) and again during the flight into Egypt, according to the Armenian Gospel of the Child, but also of humility and service.
In daily life, the donkey was a source of wealth as essential for animal life in the fields and pasture, as it still is in some contexts agro / pastoral: beast of burden for tools, food, clothing, or horse, according to the needs, a travel companion and indispensable work.
It is in the probabilities of events that accompany pregnant Mary and Joseph on their journey to Jerusalem (Luke) and to Egypt (Mt).
These two animals are not explicitly mentioned, however, is only a devout traditional representation? Fidelity historical and biblical to the story, beyond a possible presence not mentioned, is in the symbolism and prophecy: Jesus at the center of the scene between the ox and the donkey, is marked by the humility of the Savior (ass) for to sacrifice (ox), "You'll be in the midst of two animals" (Hb 3.2), also the two animals represent the Gentiles and Jews, and the coming of the baby between them is a sign of universal salvation.
"They have become part of the event Christmas through the faith of the church into the Old and New Testament in (Is 1.3) we read: The ox knows his owner and the ass his master's crib, but Israel does not know my people do not understand . (J. Ratzinger).
Pastor
Outside the cave there are only two characters: a pastor and a child, both
because they are symbolic, and not to disturb the centrality of the scene .
The pastor turns his eyes towards us, with an attitude of waiting, leaning on his stick - the child has already adored, in the background, there are other pastors, but this is special, it is the pastor.
Pastoralism is related to the history and tradition of the Jewish people, nomadic, wandering.
Jesus is the good shepherd, "The Lord is my shepherd " (Psalm of David 23) King David (ancestor Mt 1.5) is the shepherd king, anointed and consecrated by the onslaught of defending the flock robbers, stick (pastoral) is used to defend the flock, the shepherd calls Moses (Exodus 13.18), is a teacher of his flock, but it is also the figure of his vicar on earth, then the pastor represents the church, ( Mt 16:17) and the primacy of Peter, three times this dialogue takes place: "Simon son of John, do you love me more than these? - gli rispose - Sì, Signore, tu sai che ti amo - gli disse - pasci i mie agnelli.” (Gv 21, 15 - 17).
Le pecore
Da quanto sopra emerge che le pecore siamo noi, i figli di Dio che formiamo la sua Chiesa; l’insieme delle pecore costituisce un gregge, destinato ad un solo unico ovile, di cui Dio stesso ha preannunciato che ne sarebbe stato il pastore (Is 40,11) e le cui pecore segnate, anche se guidare da pastori umani, sono sempre condotte al pascolo e nutrite dallo stesso Xsto, il pastore buono e principe dei pastori, la Chiesa è quindi un ovile whose door - the only necessary and sheep - is Xsto (Jn 10-1-11), a fold in which there is also the place for the sheep (goat) lost (Ezekiel 34.16).
The sheep (lamb) also symbolizes Xsto, victim taken to the Calvary (Isaiah 53, 7) indicated by the Baptist as one who has uploaded the sins of the world (Jn 1:9)
The shepherd
The shepherd boy / boy looks with amazement adoring the baby was born, see with our eyes is the hope, the future, the purity of heart and the ability to accept the message, the simplicity of faith.
The Gospel is for the simple fact: "... you have hidden these things the wise and prudent and hast revealed them to "(Mt 11:25), a sign of conversion: " Verily I say unto you, unless you change and become like children, will never enter the kingdom of heaven " (Mt 18.2), are the symbol of the recipients of salvation: "Let it be, not to prevent little children come to me of such, in fact, is the kingdom of heaven" (Mt 19.14 - 10.13 Mr) , a sign of selflessness, sharing and service, it offered a child for the first loaves and fishes for the miracle of the multiplication (Jn 6:9)
Water
On the side of the cave, a little elevated, almost to dominate the scene, there is a source, fed by water that flows from the rock and runs like a river. And 'the water of the Old Covenant Mosaic "Behold, I stand before you on the rock at Horeb you Strike the rock, water will come out and the people to drink" (Exodus 17:6) is the water saved from the thirst people wandering jew (cf. Jn 4:7 ff).
The water feeds a source, a reservoir, making the Jordan, is sacramental, the purifying, baptism (the baptism of Xsto is common to all the Gospels), Jesus came down in the Jordan, not to be purified, but to water the strength and virtue to cleanse the sinful body, baptism is the sacrament of access to the Christian life, as the story of Christmas is prodromal access to the Gospels.
Jesus came to overcome sin. The lone sheep near the source, lost, far from the flock and the shepherd, strengthens the symbol of sin won by the grace of water.
Plants
the first floor are three distinguishable tree, a palm tree stands in the main scene, a sign of victory and triumph: the palm branches at Jesus' Messiah in Jerusalem (Jn 12:13), the palm branches waving in the sky around the throne of the Lamb, the saints (Rev 7.9). Emblem of martyrdom and eternity.
Nearby water there are two other plants, in contrast to each other: on one hand a withered tree, sterile, while close to a source, a sign of sin, the other a green plant, thriving, successful, drawing from ' water the very essence of life, although still a sapling from the untapped potential, a sign of grace.
Angel
The figure of the angel and the angels, guiding both the stories of Christmas.
The angel Gabriel the messenger of God, appears to Zacharias (Luke) announcing the paternity and ancestry, appears to Mary (Lk) with the announcement of the birth of the child, an angel appears to Joseph in a dream (Mt) since taking with him his bride, a host of angels to the shepherds announcing the birth of Jesus and sing Glory to the Lord (Luke), appeared in dreams to the Magi (Mt) that they should make another path, and yet it is always an angel who leads Joseph and his family to escape Herod's persecution, and guides the return of the land of Egypt.
Angels are, therefore, a tangible sign of the union between heaven and earth, God and man, we find the guardian angel in the desert, comforter at Gethsemane, herald of the Resurrection the faithful women, were the souls of the righteous: "at the resurrection they neither marry nor are not marriage, but are like angels in heaven" (Mt 22.30).
The pastors and people "warned in a dream not to return to Herod, a` no other way they returned to their country " (Mt 2, 12), this verse is singular, the wise men will no longer appear in the Gospel, because they tell us that another way? After the meeting
Child with their life had changed in profound, not only pay homage and worship, but are fully aware that something big and only came to earth, receive a new divine purpose, are the first converts and disciples away, then do another way, on a different path, are envisaged as the first missionaries, sent to distant lands, so far remain in the crib.
Heaven
"Glory to God in the highest heaven and on earth peace among those whom he loves" (Lk 2:14). The song breaks into the ranks of the angels sleep of shepherds to guard flocks, awakens sleeping, announced the good news to the people, the calls to the cave to worship the baby born, happy and sweet singing of God's infinite love for men.
"Peace on earth, this is the purpose of Christmas ... the peace of men descended from the glory of God the glory of God is not a private matter, that anyone can manage according to his tastes, but a public matter. It is a common good, and where men do not glory to God, there is not even the man honored in the long run "(J. Ratzinger)
Who were the shepherds?
At the time of Jesus, the shepherds had largely lost in that golden Davidic kingship, the pastoral nomadic life, they were considered dirty because people in close contact with animals in poor conditions of hygiene, liars and thieves, then enter the last place in the social scale, viewed with suspicion and kept away ().
Just this category, the last, turned the angel: "Be not afraid, I bring you good tidings of great joy, which shall be to all people: to you is born in the city of David a Saviour, who is Christ the Lord. " (Lk 2, 10) and of course then their uncertainty, hesitancy, almost a fear, rush the stable, probably bringing the gifts fruits of their labor, they see a child in the fidelity of the Alliance. After the worship, contemplation, become messengers of glad tidings, proclaim to all nations, with great joy in my heart, feel a sense of liberation (Psalm 96).
The information is not submitted to the rich and powerful, never the simple and humble, that for this very welcome him in its entirety, they are participants and witnesses.
make this all this is a bit 'complex, the shepherds and the people are on two prospective plans to increase the depth of field, to involve people further afield, in a multitude of people and abundant herds.
In the first prospective plan, a winding path and slightly uphill, the path indicates indecipherable in the way of truth, in reference to Psalm 22 of David
The Lord is my shepherd, I shall not want; on He makes me lie down in green pastures, still waters I conduce.Mi leads me in the paths of righteousness for his name's sake.
Then there is the cave of the shepherds, not specifically mentioned in the Gospels, but the presence of caves and crevices on and around Bethlehem is significant, so it is highly likely that in those places shelter the shepherds in an uncertain fire burns in the night, the darkness, radiating warmth, hot food, keep away predators, this waiting for the fullness of light.
The Magi
In the Christian tradition speaks of the Magi, while Matthew simply refers to the Magi, astrologers, most likely of priests dedicated to the worship of Zoroaster, who came from East Jerusalem, and the Persians / Babylonians, formerly represented by slings, Phrygian hat and cloak.
were the first religious figures to worship the Xsto, the baby Jesus, the King of the Jews, carrying symbolic gifts. The next
dignity given their royal universabilità probably served to strengthen the world that recognizes the Xsto savior, or more likely a reference to Old Testament prophecies that relate the adoration of the Messiah by some king
" The kings of Tarshish and the islands will offer,
The kings of Sheba and Seba will offer tributes.
him all the kings will last, I will
all nations. " (Psalm 72.10)
Tradition indicates three in number, while the Gospel speaks of some, this number is symbolic, easily traceable to that of the gifts.
From tradition Armenian names are drawn: the old with the gold Melchior, Caspar in youth with incense, Baldassarre the dark with myrrh. In addition to the three ages, these characters embody a concept of ecumenism with the three races, white, yellow, African, in line to the descendants of Noah, Shem, Ham, Japheth (Gen 9:19).
was used among the people, and still is, that the king on a visit to another sovereign bring gifts, see the Queen of Sheba visited Solomon (1 Kings 10, 2-10) as a sign of respect, peace and power.
Even the wise men bring gifts that are symbolic: the gold, the sign of kingship, frankincense (used in the temple) sign of the priesthood of Jesus, la mirra l’unguento usato nella preparazione delle sepolture, indica l’espiazione del peccato attraverso la morte (Gv 10,39), ma anche l’unzione di Cristo (l’unto).
La presenza dei magi nel presepe è fondamentale all’intera costruzione del racconto, è fortemente catechetica, premessa della salvezza universale. I magi che vengono da lontano rappresentano in qualche modo tutte quelle persone che vengono da lontano, alla ricerca della Verità, dei diversi, dei non appartenenti, persone guardate con sospetto, ma che riconoscono chiaramente la via, mentre chi è vicino, Erode e l’ambiente di Gerusalemme che hanno a disposizione tutte le chiavi di lettura dell’AT e la profezia di Isaia non accolgono il segno del tempo: il Messia re di pace e Salvatore.
Sul fondo del presepio, a conchiuderlo, vi è il cielo, che determina il ritmo dei cambiamenti cromatici che si svolgono nell’arco della giornata, delle fasi di alba, giorno, tramonto e notte.
Nella fase notturna il cielo si riempie di stelle, non casuali o di accompagnamento scenografico, ma stelle e costellazioni reali, con evidenza del piccolo carro che con la stella polare indica in modo univoco il Nord, un punto fisso vero, un asse di lettura, quindi un cielo vero per una scena e storia vera.
La stella
Nel presepio le diverse luci, anche cromaticamente diversificate, l’alternanza delle fasi della giornata, la specifica illuminazione delle sue parti, non sono solo congrue alla rappresentazione del racconto, ma stimolano la percezione del percorso, guidano alla scoperta delle varie scene.
“In lui era la vita e la vita era la luce degli uomini; la luce splende nelle tenebre” (Gv 1,4), Gesù nasce di notte, mentre i pastori vegliano sul gregge (Lc 2,8) e porta la luce al mondo, non quella tremolante di un fuoco, di una candela, ma viene a trasformare una luce incerta, dubbiosa, in una luce forte e perenne, ad alimentare le lucerne delle vergini (Mt 25,1-13), quindi è Stella, the reference goal to reach, but also location, redemption, Easter, a sign of the risen Christ, the true light that enlightens every man's way is the light of life that prevents you from walking in the night is a sign of new life in Christ , away from darkness, and transfers the believers in the realm of light that frees man from the baptismal
The four paintings that characterize this plan, are chained together, as a sign of continuous space / time, the alternation of the phases of the day, driving the route and a system of doors and gates, the following steps to overcome.
Nazareth - The Annunciation
The first scene presents Nazareth, as a glimpse the village, with the Annunciation to Mary. The event takes place in a room "came to her ..." (Lk 1:28), on the first floor, as if to dominate the entire landscape, a room completely naked and anonymous, where all attention is focused on the two protagonists: the angel Gabriel, the messenger of God and Mary, among them, the only other element, a lambskin, a sign of the sacrifice of Xsto.
That was a carpenter, carpenter, mason or laborer, the term used in the Gospel is rather general, it is confirmed by a passage from Mark "Is he not the carpenter's son? Is not his mother called Mary and his brothers James, Joses, Simon and Judas? " (Mt 13:55), also taught, as it was and is customary in the profession to his son :" Is not this the carpenter, the son Mary, the brother of James and Joses and Judas and Simon? And his sisters are not here?. And they took offense at him. " (Mark 6:3).
then Joseph was a craftsman, self-employed worker or employee, not tied to the land as a farmer or shepherd, then be able to provide the family with his work in different contexts, Bethlehem, Nazareth or Egypt, since the distance from origin lasted for several years, but mainly it was a "just man" (Mt 1:18) God-fearing, humble servant, who lives in silence and modesty the great sign given, by carrying out in depth the Its putative role of father, perhaps not understanding, but certainly believing.
Joseph remains in shadow, so its traditional shop is lit by a dim light in the sky of the night when the angel appeared to him in a dream that revealed the great plan of God (Mt 1.20)
Outside the home, in a kind of square, a fountain, not that of the apocryphal, of the Madonna, according to those texts in which there was the Annunciation, but a source of water other than, that of the well of Jacob " Anyone 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 eternal life " . (John 4.13-14)
turn the fountain we find that jar us back to the first Eucharistic miracle: the transformation of water into wine "Jesus did this first of his signs in Cana in Galilee, and manifested his glory and his disciples believed in him. " (John 11), Mary becomes a symbol of Israel 'faithful, waiting for Jesus the gift of the wine of the new covenant, in addition, it is the one who did make the Son the first miracle of His public life, and is therefore presented as the Mediatrix of all graces with Jesus Christ.
the threefold manifestation of God that is revealed to the nations, to the Magi, the Gentiles, at Cana and in the waters of the Jordan, with his baptism by John the Baptist, these three miracles express the significance of the Epiphany, the manifestation of the Lord (I Timothy 6.14; Titus 2:13).
Bethlehem - the coming
Through the door you enter the town of Bethlehem.
fortified is represented, that is closed to the outside, in a defensive position, detached from its context and its surroundings and it happens on the ground, perched in his position, only the doors of the walls, while still allowing the transit.
The life of the city, even in everyday activities agro-pastoral, it is therefore wary of the outside world, not very welcoming (Lk 2:7), because all the doors and windows of houses overlooking the inner square are closed, people are static, they seem taken out of context, only the donkey (the Gentiles) that comes out of his stall at some position is dynamic, almost expected.
Near the tower, we find a Roman soldier holding the edict of the census ordered by Caesar Augustus (Luke 2:1 ff) to remember that Palestine, despite being a "friend and ally the United" was still under the strict control of the empire Roman and is subject to its laws, while respecting the religious ones. The census mentioned by Luke, there is a definite historical basis in Roman texts, only about the next fourteen years is directly mentioned, but there is a strong possibility historical and legal and was actually in the manner mentioned by Luke himself.
The survey mentioned above should not be interpreted only as a matter of legal / tax collection, was used primarily for taxation and tax collection, but also as a form of power management, to count their subjects, such as a personal property and income , to take advantage of the work and property of others to maintain and exercise control of the people, then taxation is not a form of sharing of goods, but as a tribute to the power itself, a kingdom of man, more taxes to Caesar (Mt 22.17, Mk 12.14, Lk 20.22) compared with that of God (Mt 6:33).
this ethical interpretation of the census is directly connected to original sin, the root of which was the distrust of the Other, to take to eat, meet, want to "know" the other (Gen 2-3). Just as was the sin of the census with which David would "know" (2 Sam 24.22) the number of people to make better use of men in order to fight for new conquests, to "eat" the flesh of his sheep, of which was sent to the shepherd and guardian of the Lord.
The original sin could not therefore be redeemed except through its opposite, by the person who gives his body to eat, by giving his word to mankind to eat it.
dominates the scene from above and in the distance, which lights up the stage of the sunset, the cave with the nativity angel of glory, so far, but also near and immanent in the night above the cave to catch a glimpse the stars, the brightest form a triangle, a sign of God, the Trinity, but also the star, half the six-pointed David.
Egypt - the massacre and escape
Leaving Bethlehem, passing through the tower, begins the journey of exile to Egypt.
The Flight into Egypt is dealt with only one episode in the Gospel of Matthew. Everyone knows that the angel appeared to Joseph in a dream, urges him to flee to avoid the retaliation of Herod, then after the death of the king and return to Nazareth is chosen as the new residence, to pass the prophecy will be called the Nazarene (Amos 2, 10-12 Mt 2:23).
The episode itself may seem trivial, privo di reale pregnanza, ma all’origine della fuga vi è l’elemento chiave, la strage degli innocenti.
Era abbastanza comune a quei tempi, lo sarà ancora nei secoli successivi fino ai nostri giorni, magari in forme diverse e meno cruente, eliminare i potenziali nemici, quelle persone che in qualche modo potrebbero fare ombra, minare la credibilità e l’autorità del potente.
Erode, dopo la visita dei Magi ed il loro non ritorno, si pone un problema di ragion di stato: un potenziale antagonista al suo regno; ordinare la strage dei bambini di età inferiore ai due anni in Betlemme, è un atto che potrebbe essere considerato “normale” tanto da non essere storicamente registrato.
L’uccisione di una dozzina di bambini non doveva essere un grosso problema morale, magari non lo è neanche ai nostri giorni; questo fatto irrompe nel racconto del Natale, fatto di angeli, pastori, canti, doni, buone intenzioni, ponendo elementi di drammaticità inaspettata, si passa dalla colpevole indifferenza alla inaudita violenza nei confronti di bambini innocenti che possono essere considerati i primi martiri inconsapevoli.
Vi è una forte assonanza fra una strage di innocenti e la morte dell’innocente, introduce alla per noi misteriosa storia della vita che incrociamo ogni giorno, che colpa avevano quei bimbi, perché loro ? Un’eterna domanda only in that faith is an answer: it is the blood of the innocent who comes our salvation, dall'agnello sacrificed for the redemption of the world.
baby Jesus, with his parents, unconsciously take the road of Egypt, forced exile, as well as other Jews to escape persecution that went into that land, it is the first and only "go abroad" to Jesus, but is not a journey random or meaningless
us back to Genesis and Exodus, to Joseph and Jacob, Moses, finally, the slaughter of the firstborn of Egypt, a prelude to the exodus, the long pilgrimage to the promised land to the Sinai and the Old Covenant.
Jesus returns from Egypt (Mt 2:15), preceded by the prophecy of Hosea: "When Israel was a child, I loved him, and Egypt have I called my son" (Hos 1:11), to determine New Covenant, sealed with the passing tablets of the Decalogue with a new commandment: "Love one another as I have loved you" (Jn 13:34), an alliance is no longer etched in stone, but in the hearts, passing through the ultimate sacrifice.
Just as the Israelites, disheartened, and Aaron, a blend of golden calf made by breaking the alliance even before it is done (Es 32 ss), anche Pietro per tre volte rinnega Xsto (Mc 14,72), ma la grazia gli offre il perdono.
Gerusalemme - la presentazione al Tempio
Questo è il quadro finale dell’asse orizzontale.; è una duplice forzatura: temporale, in quanto la presentazione al Tempio, avvenne quaranta giorni dopo la nascita, quindi prima della fuga in Egitto, spaziale perché dal Tempio si vede il Tempio. Tutto questo ha comunque un suo significato.
L’apertura che separa la fuga con il tempio è, a differenza delle altre analoghe, chiusa da una porta; è the door that separates the Old from the New Covenant, is the door of faith, which can be opened or left closed.
The scene opens in the temple, with Mary and Jesus, Joseph is not represented because its role is now marginal, who went to the rite of purification according to the Mosaic law (Lev. 12: 1-4) forty days after birth, thirty days after the circumcision (Gen 17:10-14), carrying a pair of doves or pigeons (Luke 2:24) in accordance with an alternative to lamb a year limit, this has two possible interpretations of the limited availability of resources of the family (Lev. 12:8), the real presence of the lamb in Xsto.
takes place here on the meeting with Simeon, a righteous man who feared God (Lk 2:25), not a priest, but a frequenter of the Temple. This completes the set of recognition of the child: Mary at the Annunciation, Joseph in marriage, Elizabeth greeted Mary, the Baptist kicking, glory to the shepherds, the Magi following the star, Simeon blessing God, praising the prophetess Anna. Herod does not recognize him, that he commands to kill him, do not recognize the Temple teachers, who see him as a prodigy, not the Messiah (Lk 2:47).
The old Simeon seems to show the child the two realms: that of man, the earthly Jerusalem and the Temple of God represented by, now deprived of the Ark of the Covenant. Between the two, in the middle, we find, as a synthesis, a barren hill, or buildings, is the hill of Calvary.
The presence of the child in the Temple is absolutely unique: the estimated date of birth, December 25, coincides with the Jewish festival of lights, which ricoda as on this day in 165 a. C. Judah Maccabee removed from the temple of Jerusalem the altar of Zeus posed by Syrian King Antiochus, and he had done that day his feast (2 Mac 10.5 ff). That day became one of purification, the day erarstato restored the honor of God that Israel had taken on il significato della sua rinascita, la rappresentazione del nuovo inizio della creazione, di un nuovo tempo di libertà.
Già un secolo prima della nascita del bambino, la venuta del Messia era attesa per quello specifico giorno, perché egli avrebbe insegnato agli uomini ad onorare nel modo giusto Dio, dando avvio ad un nuovo corso. La festa delle luci veniva celebrata secondo la parola del profeta: “Il popolo che camminava nelle tenebre vide una grande luce” (Is 9,1).
Luca, nella sua cronologia, ha fatto coincidere la nascita di Gesù con la festa ebraica delle luci, che divenne in questo modo la festa cristiana del Natale. Giuda Maccabeo ha purificato l’edificio the temple, the singing of angels Xsto predicts that the world has taken pictures of the idols, built the temple of his body and re-established a covenant with God: "Destroy this temple and in three days I will raise it up" (Jn 2.19 to 22).
The Jerusalem Bible (CEI)
EC Dehoniano, Bologna 1974
Dictionary 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
Sites multimedia
www.shalom
http://www.la/ Bible online
www. it.wikipedia.org
http://www.rassegnastamoa.totustuus.it/
http://www.qumram.it/
Texts: Vittorio Messori, Antonio Socci, David Donnini, Roland Meynet, Gianfranco Ravasi
Technical
Size: sqm. 1.21 (140 cm x 87 cm) h 50 cm
The interpretations
The first reading of both fields is simple and quick, but signs, symbols and hidden references are always present, it is a bit 'as a parable, immediately understandable, but full of meanings, or a framework that can like it or not, but for which the art critics fill pages of comments and interpretations. Each
then, according to its sensitivity, it reads and captures what is close to the personal approach, always taking This theme of the crib:
Jesus, Light of the World, Savior of the Gentiles.
Floor North / South
Cave
is traditionally represented, in the Gospels are not talking about the cave, the references are entered ( the Magi) in the house (Mt), there was no place for them in (caravanserai) (Lk), the latter remark should not be viewed as merely a true story, the curious detail of an event, but as the first sign of opposition by the political-religious Jesus, a deaf people, blind and dumb. Mt
In the first case refers to the child now have larger, one or two years, adored by the Magi, so it is assumed that after the first emergency (Luke) the family has found a decent and stable in the second excludes the Lc possible reception with relatives or acquaintances, as well as they used to once seen also likely that Joseph kept family ties with his home (Mt), then it is a makeshift shelters and caves were then used as stables, animal shelter often were an integral part of the house which was a common room, which embraced the cave, for the custody and care of the cattle of the same. The representation of the cave is historically plausible and correct, and the two Gospel accounts there may be no contradiction.
Family
The holy family of Jesus, Mary and Joseph is the nucleus and core of each crib, or taken together with the two animals, represent the birth, the heart and the summary of the story of Christmas, the mysterious event around which everything revolves, a part for the whole of the narrative. On the three characters
maybe we all are usually represented as follows: Jesus in the manger / crib, smiling and with open arms, a sign of love and acceptance, Mary kneels, praying with clasped hands, hands open or adoring, Joseph, a little 'aside, almost in shadow, standing with cane in hand, to protect and care for the family.
In the group chosen for the representation, communication lends itself to further reading, that of a united family, with a full participant in Joseph, to raise the child presents to the world, a Holy Family, united in the love of God Before the mystery. An exposition of the Eucharist, which enhances the role of the manger, not a cradle of luck, an emergency, but that of the place of food, the ox and the donkey, for Jews and Gentiles: "And the Word became flesh and came to dwell among us, and we beheld his glory, glory as of the only begotten of the Father, full of grace and truth " (Jn 1:14).
In Luke's account reads: "She wrapped him in swaddling clothes and laid him in a manger" (Lk 2:7), that this phrase refers directly to another story more dramatic "They took the body of Jesus, and wrapped in bandages .... and spices, as is the burial custom of the Jews .... they laid Jesus, because of the preparation of the Jews as the tomb was close " (Jn 19, 40-42).
The holy family of Jesus, Mary and Joseph is the nucleus and core of each crib, or taken together with the two animals, represent the birth, the heart and the summary of the story of Christmas, the mysterious event around which everything revolves, a part for the whole of the narrative. On the three characters
maybe we all are usually represented as follows: Jesus in the manger / crib, smiling and with open arms, a sign of love and acceptance, Mary kneels, praying with clasped hands, hands open or adoring, Joseph, a little 'aside, almost in shadow, standing with cane in hand, to protect and care for the family.
In the group chosen for the representation, communication lends itself to further reading, that of a united family, with a full participant in Joseph, to raise the child presents to the world, a Holy Family, united in the love of God Before the mystery. An exposition of the Eucharist, which enhances the role of the manger, not a cradle of luck, an emergency, but that of the place of food, the ox and the donkey, for Jews and Gentiles: "And the Word became flesh and came to dwell among us, and we beheld his glory, glory as of the only begotten of the Father, full of grace and truth " (Jn 1:14).
In Luke's account reads: "She wrapped him in swaddling clothes and laid him in a manger" (Lk 2:7), that this phrase refers directly to another story more dramatic "They took the body of Jesus, and wrapped in bandages .... and spices, as is the burial custom of the Jews .... they laid Jesus, because of the preparation of the Jews as the tomb was close " (Jn 19, 40-42).
The ox and the donkey Traditionally, the ox and the donkey is an integral and essential representation of the sacred, from the Franciscan crib ..
In none of the Gospel accounts speak of an ox and ass, not even in the proto Gospel of James in the Armenian, who reported for other details or references, such as the fountain of the Virgin, Joachim and Anna. there is only a hint at other apocryphal.
The ox is a sign of sacrifice, peace in the Messianic Kingdom (Isaiah 65.35), festive (calf), abundance (Luke 15:23).
The donkey instead in the Jewish tradition is a sign of nobility, mount royal triumphal entry of Jesus into Jerusalem on a donkey (Luke 19:30) and again during the flight into Egypt, according to the Armenian Gospel of the Child, but also of humility and service.
In daily life, the donkey was a source of wealth as essential for animal life in the fields and pasture, as it still is in some contexts agro / pastoral: beast of burden for tools, food, clothing, or horse, according to the needs, a travel companion and indispensable work.
It is in the probabilities of events that accompany pregnant Mary and Joseph on their journey to Jerusalem (Luke) and to Egypt (Mt).
These two animals are not explicitly mentioned, however, is only a devout traditional representation? Fidelity historical and biblical to the story, beyond a possible presence not mentioned, is in the symbolism and prophecy: Jesus at the center of the scene between the ox and the donkey, is marked by the humility of the Savior (ass) for to sacrifice (ox), "You'll be in the midst of two animals" (Hb 3.2), also the two animals represent the Gentiles and Jews, and the coming of the baby between them is a sign of universal salvation.
"They have become part of the event Christmas through the faith of the church into the Old and New Testament in (Is 1.3) we read: The ox knows his owner and the ass his master's crib, but Israel does not know my people do not understand . (J. Ratzinger).
Pastor Outside the cave there are only two characters: a pastor and a child, both
because they are symbolic, and not to disturb the centrality of the scene .
The pastor turns his eyes towards us, with an attitude of waiting, leaning on his stick - the child has already adored, in the background, there are other pastors, but this is special, it is the pastor.
Pastoralism is related to the history and tradition of the Jewish people, nomadic, wandering.
Jesus is the good shepherd, "The Lord is my shepherd " (Psalm of David 23) King David (ancestor Mt 1.5) is the shepherd king, anointed and consecrated by the onslaught of defending the flock robbers, stick (pastoral) is used to defend the flock, the shepherd calls Moses (Exodus 13.18), is a teacher of his flock, but it is also the figure of his vicar on earth, then the pastor represents the church, ( Mt 16:17) and the primacy of Peter, three times this dialogue takes place: "Simon son of John, do you love me more than these? - gli rispose - Sì, Signore, tu sai che ti amo - gli disse - pasci i mie agnelli.” (Gv 21, 15 - 17).
Le pecore
Da quanto sopra emerge che le pecore siamo noi, i figli di Dio che formiamo la sua Chiesa; l’insieme delle pecore costituisce un gregge, destinato ad un solo unico ovile, di cui Dio stesso ha preannunciato che ne sarebbe stato il pastore (Is 40,11) e le cui pecore segnate, anche se guidare da pastori umani, sono sempre condotte al pascolo e nutrite dallo stesso Xsto, il pastore buono e principe dei pastori, la Chiesa è quindi un ovile whose door - the only necessary and sheep - is Xsto (Jn 10-1-11), a fold in which there is also the place for the sheep (goat) lost (Ezekiel 34.16). The sheep (lamb) also symbolizes Xsto, victim taken to the Calvary (Isaiah 53, 7) indicated by the Baptist as one who has uploaded the sins of the world (Jn 1:9)
The shepherd
The shepherd boy / boy looks with amazement adoring the baby was born, see with our eyes is the hope, the future, the purity of heart and the ability to accept the message, the simplicity of faith.
The Gospel is for the simple fact: "... you have hidden these things the wise and prudent and hast revealed them to "(Mt 11:25), a sign of conversion: " Verily I say unto you, unless you change and become like children, will never enter the kingdom of heaven " (Mt 18.2), are the symbol of the recipients of salvation: "Let it be, not to prevent little children come to me of such, in fact, is the kingdom of heaven" (Mt 19.14 - 10.13 Mr) , a sign of selflessness, sharing and service, it offered a child for the first loaves and fishes for the miracle of the multiplication (Jn 6:9)
Water
On the side of the cave, a little elevated, almost to dominate the scene, there is a source, fed by water that flows from the rock and runs like a river. And 'the water of the Old Covenant Mosaic "Behold, I stand before you on the rock at Horeb you Strike the rock, water will come out and the people to drink" (Exodus 17:6) is the water saved from the thirst people wandering jew (cf. Jn 4:7 ff).
The water feeds a source, a reservoir, making the Jordan, is sacramental, the purifying, baptism (the baptism of Xsto is common to all the Gospels), Jesus came down in the Jordan, not to be purified, but to water the strength and virtue to cleanse the sinful body, baptism is the sacrament of access to the Christian life, as the story of Christmas is prodromal access to the Gospels.
Jesus came to overcome sin. The lone sheep near the source, lost, far from the flock and the shepherd, strengthens the symbol of sin won by the grace of water.
Plants
the first floor are three distinguishable tree, a palm tree stands in the main scene, a sign of victory and triumph: the palm branches at Jesus' Messiah in Jerusalem (Jn 12:13), the palm branches waving in the sky around the throne of the Lamb, the saints (Rev 7.9). Emblem of martyrdom and eternity. Nearby water there are two other plants, in contrast to each other: on one hand a withered tree, sterile, while close to a source, a sign of sin, the other a green plant, thriving, successful, drawing from ' water the very essence of life, although still a sapling from the untapped potential, a sign of grace.
Angel
The figure of the angel and the angels, guiding both the stories of Christmas. The angel Gabriel the messenger of God, appears to Zacharias (Luke) announcing the paternity and ancestry, appears to Mary (Lk) with the announcement of the birth of the child, an angel appears to Joseph in a dream (Mt) since taking with him his bride, a host of angels to the shepherds announcing the birth of Jesus and sing Glory to the Lord (Luke), appeared in dreams to the Magi (Mt) that they should make another path, and yet it is always an angel who leads Joseph and his family to escape Herod's persecution, and guides the return of the land of Egypt.
Angels are, therefore, a tangible sign of the union between heaven and earth, God and man, we find the guardian angel in the desert, comforter at Gethsemane, herald of the Resurrection the faithful women, were the souls of the righteous: "at the resurrection they neither marry nor are not marriage, but are like angels in heaven" (Mt 22.30).
The pastors and people "warned in a dream not to return to Herod, a` no other way they returned to their country " (Mt 2, 12), this verse is singular, the wise men will no longer appear in the Gospel, because they tell us that another way? After the meeting
Child with their life had changed in profound, not only pay homage and worship, but are fully aware that something big and only came to earth, receive a new divine purpose, are the first converts and disciples away, then do another way, on a different path, are envisaged as the first missionaries, sent to distant lands, so far remain in the crib.
Heaven
"Glory to God in the highest heaven and on earth peace among those whom he loves" (Lk 2:14). The song breaks into the ranks of the angels sleep of shepherds to guard flocks, awakens sleeping, announced the good news to the people, the calls to the cave to worship the baby born, happy and sweet singing of God's infinite love for men.
"Peace on earth, this is the purpose of Christmas ... the peace of men descended from the glory of God the glory of God is not a private matter, that anyone can manage according to his tastes, but a public matter. It is a common good, and where men do not glory to God, there is not even the man honored in the long run "(J. Ratzinger)
Who were the shepherds?
At the time of Jesus, the shepherds had largely lost in that golden Davidic kingship, the pastoral nomadic life, they were considered dirty because people in close contact with animals in poor conditions of hygiene, liars and thieves, then enter the last place in the social scale, viewed with suspicion and kept away ().
Just this category, the last, turned the angel: "Be not afraid, I bring you good tidings of great joy, which shall be to all people: to you is born in the city of David a Saviour, who is Christ the Lord. " (Lk 2, 10) and of course then their uncertainty, hesitancy, almost a fear, rush the stable, probably bringing the gifts fruits of their labor, they see a child in the fidelity of the Alliance. After the worship, contemplation, become messengers of glad tidings, proclaim to all nations, with great joy in my heart, feel a sense of liberation (Psalm 96).
The information is not submitted to the rich and powerful, never the simple and humble, that for this very welcome him in its entirety, they are participants and witnesses.
make this all this is a bit 'complex, the shepherds and the people are on two prospective plans to increase the depth of field, to involve people further afield, in a multitude of people and abundant herds.
In the first prospective plan, a winding path and slightly uphill, the path indicates indecipherable in the way of truth, in reference to Psalm 22 of David
The Lord is my shepherd, I shall not want; on He makes me lie down in green pastures, still waters I conduce.Mi leads me in the paths of righteousness for his name's sake.
Then there is the cave of the shepherds, not specifically mentioned in the Gospels, but the presence of caves and crevices on and around Bethlehem is significant, so it is highly likely that in those places shelter the shepherds in an uncertain fire burns in the night, the darkness, radiating warmth, hot food, keep away predators, this waiting for the fullness of light.
The Magi
In the Christian tradition speaks of the Magi, while Matthew simply refers to the Magi, astrologers, most likely of priests dedicated to the worship of Zoroaster, who came from East Jerusalem, and the Persians / Babylonians, formerly represented by slings, Phrygian hat and cloak. dignity given their royal universabilità probably served to strengthen the world that recognizes the Xsto savior, or more likely a reference to Old Testament prophecies that relate the adoration of the Messiah by some king
" The kings of Tarshish and the islands will offer,
The kings of Sheba and Seba will offer tributes.
him all the kings will last, I will
all nations. " (Psalm 72.10)
Tradition indicates three in number, while the Gospel speaks of some, this number is symbolic, easily traceable to that of the gifts.
From tradition Armenian names are drawn: the old with the gold Melchior, Caspar in youth with incense, Baldassarre the dark with myrrh. In addition to the three ages, these characters embody a concept of ecumenism with the three races, white, yellow, African, in line to the descendants of Noah, Shem, Ham, Japheth (Gen 9:19).
was used among the people, and still is, that the king on a visit to another sovereign bring gifts, see the Queen of Sheba visited Solomon (1 Kings 10, 2-10) as a sign of respect, peace and power.
Even the wise men bring gifts that are symbolic: the gold, the sign of kingship, frankincense (used in the temple) sign of the priesthood of Jesus, la mirra l’unguento usato nella preparazione delle sepolture, indica l’espiazione del peccato attraverso la morte (Gv 10,39), ma anche l’unzione di Cristo (l’unto).
La presenza dei magi nel presepe è fondamentale all’intera costruzione del racconto, è fortemente catechetica, premessa della salvezza universale. I magi che vengono da lontano rappresentano in qualche modo tutte quelle persone che vengono da lontano, alla ricerca della Verità, dei diversi, dei non appartenenti, persone guardate con sospetto, ma che riconoscono chiaramente la via, mentre chi è vicino, Erode e l’ambiente di Gerusalemme che hanno a disposizione tutte le chiavi di lettura dell’AT e la profezia di Isaia non accolgono il segno del tempo: il Messia re di pace e Salvatore.
Sul fondo del presepio, a conchiuderlo, vi è il cielo, che determina il ritmo dei cambiamenti cromatici che si svolgono nell’arco della giornata, delle fasi di alba, giorno, tramonto e notte.
Nella fase notturna il cielo si riempie di stelle, non casuali o di accompagnamento scenografico, ma stelle e costellazioni reali, con evidenza del piccolo carro che con la stella polare indica in modo univoco il Nord, un punto fisso vero, un asse di lettura, quindi un cielo vero per una scena e storia vera.
La stella
Qualcuno si sarà posta la domanda, ma dove è la stella?
Nel racconto di Matteo la Stella guida i Magi. Quella tradizionale è una cometa, con il corpo principale che indica il punto e lo strascico il percorso; questa rappresentazione classica molto probabilmente ha subito il determinante influsso dell’affresco di Giotto nella Cappella degli Scrovegni, suggestionato forse dalla cometa di Halley che apparve nei cieli nel 1301.
La ricerca di una definizione astronomica della stella è stata a lungo seguita, finora senza fortuna o indicazioni incontrovertibili, in quanto, individuato il corpo celeste, it would be possible to define a precise date for the "year zero", which is currently dated by historians between 7 and 4 BC
Some scholars have speculated that it was not a single celestial body, but an astral conjunction of planets: Kepler pointed that in 7 BC there was a triple conjunction of Jupiter and Saturn - May, September and December -, extremely rare event, then in February of 6 BC there were simultaneous conjunctions of Jupiter with the Moon and Mars with Saturn, both in same constellation of Pisces.
Finally, there is to be noted that according to the Chinese astronomical records, during the February / March of 5 BC occurred in the heavens the appearance of a bright object, probably a super nova, which was visible in the skies for about seventy days, this period that would have allowed the Magi come from Mesopotamia to Jerusalem, and is ruled out for reasons of time, the appearance of Halley's comet, which was visible only in 12 AD
conjunction of planets or celestial bodies? In the first case the star should have been visible to all and not unknown (Mt 2, 2-7) in the second case, only the sages, scholars, precisely according to tradition, the Magi were astrologers, priests, were caught in the position of the planets the sign of a particular event in history. This hypothesis, historically more plausible, it would be in some contradiction with a Saviour came to speak to the simple (Mt 11:25), which may be the sense of an event attributed only to a small group of people, even if wise and devout? Why the shepherds, the last, the simple, not participating in the vision of the star? Herod did not see a star?
The rise of the star was expected by the Jews and prophesied by Balaam and Isaiah
I see it, but not now, I behold him but not near: A star shall advance from Giacobbee a scepter shall rise from Israel, breaks the temples of Moab the skull of the children of Set, (Nm 24:17)
For Zion's sake not silent, for Jerusalem's sake I will not rest until his star rises as his salvation giustiziae not shine as a lamp (Is 62.1)
All these questions and hypotheses could be one explanation: The star has different faces, and only those who seek or have an open heart can see or meet her.
course, the star is in the manger, but in symbolic form, this star so personal and varied in appearance.
I am the root of the lineage of David, the bright morning star (Rev 22:16), the star is in front of our eyes, is the baby Jesus, who in the manger, with its radiant light has pierced the darkness the night of sin.
Light
Nel racconto di Matteo la Stella guida i Magi. Quella tradizionale è una cometa, con il corpo principale che indica il punto e lo strascico il percorso; questa rappresentazione classica molto probabilmente ha subito il determinante influsso dell’affresco di Giotto nella Cappella degli Scrovegni, suggestionato forse dalla cometa di Halley che apparve nei cieli nel 1301.
La ricerca di una definizione astronomica della stella è stata a lungo seguita, finora senza fortuna o indicazioni incontrovertibili, in quanto, individuato il corpo celeste, it would be possible to define a precise date for the "year zero", which is currently dated by historians between 7 and 4 BC
Some scholars have speculated that it was not a single celestial body, but an astral conjunction of planets: Kepler pointed that in 7 BC there was a triple conjunction of Jupiter and Saturn - May, September and December -, extremely rare event, then in February of 6 BC there were simultaneous conjunctions of Jupiter with the Moon and Mars with Saturn, both in same constellation of Pisces.
Finally, there is to be noted that according to the Chinese astronomical records, during the February / March of 5 BC occurred in the heavens the appearance of a bright object, probably a super nova, which was visible in the skies for about seventy days, this period that would have allowed the Magi come from Mesopotamia to Jerusalem, and is ruled out for reasons of time, the appearance of Halley's comet, which was visible only in 12 AD
conjunction of planets or celestial bodies? In the first case the star should have been visible to all and not unknown (Mt 2, 2-7) in the second case, only the sages, scholars, precisely according to tradition, the Magi were astrologers, priests, were caught in the position of the planets the sign of a particular event in history. This hypothesis, historically more plausible, it would be in some contradiction with a Saviour came to speak to the simple (Mt 11:25), which may be the sense of an event attributed only to a small group of people, even if wise and devout? Why the shepherds, the last, the simple, not participating in the vision of the star? Herod did not see a star?
The rise of the star was expected by the Jews and prophesied by Balaam and Isaiah
I see it, but not now, I behold him but not near: A star shall advance from Giacobbee a scepter shall rise from Israel, breaks the temples of Moab the skull of the children of Set, (Nm 24:17)
For Zion's sake not silent, for Jerusalem's sake I will not rest until his star rises as his salvation giustiziae not shine as a lamp (Is 62.1)
All these questions and hypotheses could be one explanation: The star has different faces, and only those who seek or have an open heart can see or meet her.
course, the star is in the manger, but in symbolic form, this star so personal and varied in appearance.
I am the root of the lineage of David, the bright morning star (Rev 22:16), the star is in front of our eyes, is the baby Jesus, who in the manger, with its radiant light has pierced the darkness the night of sin.
Light
Nel presepio le diverse luci, anche cromaticamente diversificate, l’alternanza delle fasi della giornata, la specifica illuminazione delle sue parti, non sono solo congrue alla rappresentazione del racconto, ma stimolano la percezione del percorso, guidano alla scoperta delle varie scene. “In lui era la vita e la vita era la luce degli uomini; la luce splende nelle tenebre” (Gv 1,4), Gesù nasce di notte, mentre i pastori vegliano sul gregge (Lc 2,8) e porta la luce al mondo, non quella tremolante di un fuoco, di una candela, ma viene a trasformare una luce incerta, dubbiosa, in una luce forte e perenne, ad alimentare le lucerne delle vergini (Mt 25,1-13), quindi è Stella, the reference goal to reach, but also location, redemption, Easter, a sign of the risen Christ, the true light that enlightens every man's way is the light of life that prevents you from walking in the night is a sign of new life in Christ , away from darkness, and transfers the believers in the realm of light that frees man from the baptismal
sin, and nourishes our faith.
During the fire ritual of the Easter Vigil the celebrant says: "The light of Christ rising glorious dissipate the darkness of heart and spirit, then solemnly proclaimed three times:" Lumen Christi.
During the fire ritual of the Easter Vigil the celebrant says: "The light of Christ rising glorious dissipate the darkness of heart and spirit, then solemnly proclaimed three times:" Lumen Christi.
Plan east / west 
Nazareth - The Annunciation
The first scene presents Nazareth, as a glimpse the village, with the Annunciation to Mary. The event takes place in a room "came to her ..." (Lk 1:28), on the first floor, as if to dominate the entire landscape, a room completely naked and anonymous, where all attention is focused on the two protagonists: the angel Gabriel, the messenger of God and Mary, among them, the only other element, a lambskin, a sign of the sacrifice of Xsto. There were no doors or shutters on the windows, what happens is there for all to see, the stage lights during the dawn, is the beginning of the story, with bright light and full, in a context External vaguely reminiscent of the Renaissance.
Downstairs we find Joseph in his carpenter's shop, intent on his work. That was a carpenter, carpenter, mason or laborer, the term used in the Gospel is rather general, it is confirmed by a passage from Mark "Is he not the carpenter's son? Is not his mother called Mary and his brothers James, Joses, Simon and Judas? " (Mt 13:55), also taught, as it was and is customary in the profession to his son :" Is not this the carpenter, the son Mary, the brother of James and Joses and Judas and Simon? And his sisters are not here?. And they took offense at him. " (Mark 6:3).
then Joseph was a craftsman, self-employed worker or employee, not tied to the land as a farmer or shepherd, then be able to provide the family with his work in different contexts, Bethlehem, Nazareth or Egypt, since the distance from origin lasted for several years, but mainly it was a "just man" (Mt 1:18) God-fearing, humble servant, who lives in silence and modesty the great sign given, by carrying out in depth the Its putative role of father, perhaps not understanding, but certainly believing.
Joseph remains in shadow, so its traditional shop is lit by a dim light in the sky of the night when the angel appeared to him in a dream that revealed the great plan of God (Mt 1.20) turn the fountain we find that jar us back to the first Eucharistic miracle: the transformation of water into wine "Jesus did this first of his signs in Cana in Galilee, and manifested his glory and his disciples believed in him. " (John 11), Mary becomes a symbol of Israel 'faithful, waiting for Jesus the gift of the wine of the new covenant, in addition, it is the one who did make the Son the first miracle of His public life, and is therefore presented as the Mediatrix of all graces with Jesus Christ.
the threefold manifestation of God that is revealed to the nations, to the Magi, the Gentiles, at Cana and in the waters of the Jordan, with his baptism by John the Baptist, these three miracles express the significance of the Epiphany, the manifestation of the Lord (I Timothy 6.14; Titus 2:13).
Bethlehem - the coming
Through the door you enter the town of Bethlehem.
fortified is represented, that is closed to the outside, in a defensive position, detached from its context and its surroundings and it happens on the ground, perched in his position, only the doors of the walls, while still allowing the transit.
The life of the city, even in everyday activities agro-pastoral, it is therefore wary of the outside world, not very welcoming (Lk 2:7), because all the doors and windows of houses overlooking the inner square are closed, people are static, they seem taken out of context, only the donkey (the Gentiles) that comes out of his stall at some position is dynamic, almost expected. The survey mentioned above should not be interpreted only as a matter of legal / tax collection, was used primarily for taxation and tax collection, but also as a form of power management, to count their subjects, such as a personal property and income , to take advantage of the work and property of others to maintain and exercise control of the people, then taxation is not a form of sharing of goods, but as a tribute to the power itself, a kingdom of man, more taxes to Caesar (Mt 22.17, Mk 12.14, Lk 20.22) compared with that of God (Mt 6:33).
this ethical interpretation of the census is directly connected to original sin, the root of which was the distrust of the Other, to take to eat, meet, want to "know" the other (Gen 2-3). Just as was the sin of the census with which David would "know" (2 Sam 24.22) the number of people to make better use of men in order to fight for new conquests, to "eat" the flesh of his sheep, of which was sent to the shepherd and guardian of the Lord.
The original sin could not therefore be redeemed except through its opposite, by the person who gives his body to eat, by giving his word to mankind to eat it.
dominates the scene from above and in the distance, which lights up the stage of the sunset, the cave with the nativity angel of glory, so far, but also near and immanent in the night above the cave to catch a glimpse the stars, the brightest form a triangle, a sign of God, the Trinity, but also the star, half the six-pointed David.
Egypt - the massacre and escape
Leaving Bethlehem, passing through the tower, begins the journey of exile to Egypt.
The Flight into Egypt is dealt with only one episode in the Gospel of Matthew. Everyone knows that the angel appeared to Joseph in a dream, urges him to flee to avoid the retaliation of Herod, then after the death of the king and return to Nazareth is chosen as the new residence, to pass the prophecy will be called the Nazarene (Amos 2, 10-12 Mt 2:23).
Era abbastanza comune a quei tempi, lo sarà ancora nei secoli successivi fino ai nostri giorni, magari in forme diverse e meno cruente, eliminare i potenziali nemici, quelle persone che in qualche modo potrebbero fare ombra, minare la credibilità e l’autorità del potente.
Erode, dopo la visita dei Magi ed il loro non ritorno, si pone un problema di ragion di stato: un potenziale antagonista al suo regno; ordinare la strage dei bambini di età inferiore ai due anni in Betlemme, è un atto che potrebbe essere considerato “normale” tanto da non essere storicamente registrato.
L’uccisione di una dozzina di bambini non doveva essere un grosso problema morale, magari non lo è neanche ai nostri giorni; questo fatto irrompe nel racconto del Natale, fatto di angeli, pastori, canti, doni, buone intenzioni, ponendo elementi di drammaticità inaspettata, si passa dalla colpevole indifferenza alla inaudita violenza nei confronti di bambini innocenti che possono essere considerati i primi martiri inconsapevoli.
Vi è una forte assonanza fra una strage di innocenti e la morte dell’innocente, introduce alla per noi misteriosa storia della vita che incrociamo ogni giorno, che colpa avevano quei bimbi, perché loro ? Un’eterna domanda only in that faith is an answer: it is the blood of the innocent who comes our salvation, dall'agnello sacrificed for the redemption of the world.
baby Jesus, with his parents, unconsciously take the road of Egypt, forced exile, as well as other Jews to escape persecution that went into that land, it is the first and only "go abroad" to Jesus, but is not a journey random or meaningless
us back to Genesis and Exodus, to Joseph and Jacob, Moses, finally, the slaughter of the firstborn of Egypt, a prelude to the exodus, the long pilgrimage to the promised land to the Sinai and the Old Covenant.
Jesus returns from Egypt (Mt 2:15), preceded by the prophecy of Hosea: "When Israel was a child, I loved him, and Egypt have I called my son" (Hos 1:11), to determine New Covenant, sealed with the passing tablets of the Decalogue with a new commandment: "Love one another as I have loved you" (Jn 13:34), an alliance is no longer etched in stone, but in the hearts, passing through the ultimate sacrifice.
Just as the Israelites, disheartened, and Aaron, a blend of golden calf made by breaking the alliance even before it is done (Es 32 ss), anche Pietro per tre volte rinnega Xsto (Mc 14,72), ma la grazia gli offre il perdono.
Gerusalemme - la presentazione al Tempio
Questo è il quadro finale dell’asse orizzontale.; è una duplice forzatura: temporale, in quanto la presentazione al Tempio, avvenne quaranta giorni dopo la nascita, quindi prima della fuga in Egitto, spaziale perché dal Tempio si vede il Tempio. Tutto questo ha comunque un suo significato.
L’apertura che separa la fuga con il tempio è, a differenza delle altre analoghe, chiusa da una porta; è the door that separates the Old from the New Covenant, is the door of faith, which can be opened or left closed.
The scene opens in the temple, with Mary and Jesus, Joseph is not represented because its role is now marginal, who went to the rite of purification according to the Mosaic law (Lev. 12: 1-4) forty days after birth, thirty days after the circumcision (Gen 17:10-14), carrying a pair of doves or pigeons (Luke 2:24) in accordance with an alternative to lamb a year limit, this has two possible interpretations of the limited availability of resources of the family (Lev. 12:8), the real presence of the lamb in Xsto.
takes place here on the meeting with Simeon, a righteous man who feared God (Lk 2:25), not a priest, but a frequenter of the Temple. This completes the set of recognition of the child: Mary at the Annunciation, Joseph in marriage, Elizabeth greeted Mary, the Baptist kicking, glory to the shepherds, the Magi following the star, Simeon blessing God, praising the prophetess Anna. Herod does not recognize him, that he commands to kill him, do not recognize the Temple teachers, who see him as a prodigy, not the Messiah (Lk 2:47).
The presence of the child in the Temple is absolutely unique: the estimated date of birth, December 25, coincides with the Jewish festival of lights, which ricoda as on this day in 165 a. C. Judah Maccabee removed from the temple of Jerusalem the altar of Zeus posed by Syrian King Antiochus, and he had done that day his feast (2 Mac 10.5 ff). That day became one of purification, the day erarstato restored the honor of God that Israel had taken on il significato della sua rinascita, la rappresentazione del nuovo inizio della creazione, di un nuovo tempo di libertà.
Già un secolo prima della nascita del bambino, la venuta del Messia era attesa per quello specifico giorno, perché egli avrebbe insegnato agli uomini ad onorare nel modo giusto Dio, dando avvio ad un nuovo corso. La festa delle luci veniva celebrata secondo la parola del profeta: “Il popolo che camminava nelle tenebre vide una grande luce” (Is 9,1).
Luca, nella sua cronologia, ha fatto coincidere la nascita di Gesù con la festa ebraica delle luci, che divenne in questo modo la festa cristiana del Natale. Giuda Maccabeo ha purificato l’edificio the temple, the singing of angels Xsto predicts that the world has taken pictures of the idols, built the temple of his body and re-established a covenant with God: "Destroy this temple and in three days I will raise it up" (Jn 2.19 to 22).
Bibliography
The Jerusalem Bible (CEI)
EC Dehoniano, Bologna 1974
Dictionary 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
Sites multimedia
www.shalom
http://www.la/ Bible online
www. it.wikipedia.org
http://www.rassegnastamoa.totustuus.it/
http://www.qumram.it/
Texts: Vittorio Messori, Antonio Socci, David Donnini, Roland Meynet, Gianfranco Ravasi
Technical
Size: sqm. 1.21 (140 cm x 87 cm) h 50 cm
Materials
hardboard panels: 2.60 square meters.
polystyrene panels: 5.60 square meters.
plywood panels: 1.20 m
Panels Plexiglas: 0.90 m
strips of wood: 12.5 ml
Canvas: 1.50 square meters.
chalk Scaiola: 3 Kg
Glue: 2.5 Kg
Stucco: 1 Kg
Colors powder: 0.5 Kg
color spray: 0.5 kg
Screws: No 212
Chiodini: 110
Various materials and consumables :
aluminum wire, twine, sand, sawdust, lichen, moss, rosemary sprigs, balsa wood strips and sheets, straw, stubble, stones, silicone, plastic, copper, metal brackets and so on. Electrical
unit: No 1
Cables: 35 ml
Fiber Optics: 30 ml
lights Points: 18 n
electrical pumps: No 2
total power in stages 4 395 w
Fixed phases: No 3 x 88 w + 2 pumps
Step day: 105 w
Phase sunset: 61 w
Phase night: 61 w
Phase dawn 80 w
Characters
figurines 12 cm: No 5
figurines 11 cm: No 9
figurines 8 cm: No 6
figurines 6 cm: No 14
figurines from 3 cm: No 9
Pecore varie dimensioni: n. 30
Altri animali: n. 9
Totale statuine. n. 72
REALIZZAZIONE: Marco SORANZO
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