"The Word was the true light that enlightens every man coming into this world."
Jn 1, 9
The concept of "Light" is the first theological principle that we must establish and we refer specifically to the "Light of Tabor." As this concept is important to understand the eschatological dimension of the icon. A iconographer begins his ministry by the icon of the Transfiguration of the Lord (Lk 9, 28-36), which makes it palpable witness such contemplation to write, paint. This artist called theologians, especially mimics the "creative act" of God: "In" the beginning "God created" (Gen. 1, 1). The first thing God created is the "Light" and its goodness to see the separation of darkness (cf. Gn 1, 3-4). The first theologian writes, is the experience of the Light of the Transfiguration, which has managed to "climbing the mountain to pray with Jesus." This experience, which is interior and exterior, is fully transparent and is called love (agape) is the strongest where there is light entering the darkness, and that leads us to understand that we created, but not of this world.
theologian with Peter and the disciples are vigilant witnesses, Jesus beheld in the brightness of his glory "and saw his glory" (Lk 9: 32b). The theologian is witness to Jesus write in the splendor of his glory. The letter to the Hebrews says of Christ "who being the brightness of his glory and imprint of his substance." (Hb 1, 3a) is "Sunshine" and "Imprint of being" the Father. Two important characteristics in Christ that the theologian writes, "created in the" tavola "to show the" person "transfigured, and encourage us in our journey to our own transfiguration, we will reach the same cross as the greatest test of love, light (cf. Jn 4, 9-10).
St. John tells us of God "because God is love" (1 Jn 4, 8b) "is Love" and "God is light" (1 Jn 1, 5) "is Light." Christ says "The Word was the true light that enlightens every man" (Jn 1, 9a), is "the true light that enlightens every man." This "Light" is the "glow" of the glory of the power of love (agape) itself, represented by icons with gold, symbol of the divine. And this radiance that comes from a light-Christ is the Holy Spirit, who will be the contemplation itself, the "grace" that we receive in baptism, the door to start our "deification." That is not a transformation of human nature, but we are bound to the "divine essence" through the grace and virtue. Theologian calls us to act and live like Christ, in whom our humanity is to be deified.
Jn 1, 9
The concept of "Light" is the first theological principle that we must establish and we refer specifically to the "Light of Tabor." As this concept is important to understand the eschatological dimension of the icon. A iconographer begins his ministry by the icon of the Transfiguration of the Lord (Lk 9, 28-36), which makes it palpable witness such contemplation to write, paint. This artist called theologians, especially mimics the "creative act" of God: "In" the beginning "God created" (Gen. 1, 1). The first thing God created is the "Light" and its goodness to see the separation of darkness (cf. Gn 1, 3-4). The first theologian writes, is the experience of the Light of the Transfiguration, which has managed to "climbing the mountain to pray with Jesus." This experience, which is interior and exterior, is fully transparent and is called love (agape) is the strongest where there is light entering the darkness, and that leads us to understand that we created, but not of this world.
theologian with Peter and the disciples are vigilant witnesses, Jesus beheld in the brightness of his glory "and saw his glory" (Lk 9: 32b). The theologian is witness to Jesus write in the splendor of his glory. The letter to the Hebrews says of Christ "who being the brightness of his glory and imprint of his substance." (Hb 1, 3a) is "Sunshine" and "Imprint of being" the Father. Two important characteristics in Christ that the theologian writes, "created in the" tavola "to show the" person "transfigured, and encourage us in our journey to our own transfiguration, we will reach the same cross as the greatest test of love, light (cf. Jn 4, 9-10).
St. John tells us of God "because God is love" (1 Jn 4, 8b) "is Love" and "God is light" (1 Jn 1, 5) "is Light." Christ says "The Word was the true light that enlightens every man" (Jn 1, 9a), is "the true light that enlightens every man." This "Light" is the "glow" of the glory of the power of love (agape) itself, represented by icons with gold, symbol of the divine. And this radiance that comes from a light-Christ is the Holy Spirit, who will be the contemplation itself, the "grace" that we receive in baptism, the door to start our "deification." That is not a transformation of human nature, but we are bound to the "divine essence" through the grace and virtue. Theologian calls us to act and live like Christ, in whom our humanity is to be deified.
The Light that the theologian (the iconography) writes is God. For the Church east, at source, is a confession of faith in the Triune God. As we stated: The power of love, God the Father-Son-God is light, "shining" God the Holy Spirit - his Gloria. The light in the icon is a confession of faith that invites us to confirm the doxology and our hope in the resurrection of the flesh and in the afterlife: the "Credo." The icon is thus a
This first principle helps us understand the importance so great that it is the veneration of the icon in the church of the east, and the big mission of the theologian he writes an icon to represent this spiritualized in the person represented. San Pablo, although it is unclear whether they knew any painted picture-writing invites us to seek the path that shines the glory of God in the face of Christ, cf. 2 Cor 4, 6. Clear that it refers as revealing God speaks to us from his mystical experience on the road to Damascus, where he identifies Christ as cf. Acts 9: 3. St. Paul shows us the goal of the veneration of the prototype on the icon: The mystical encounter with Christ which makes possible the knowledge of God, cf 2 Cor 3, 18. This transformation indicates the transfiguration on the image of God, which began in the baptism of Christ and the Spirit, which enables communication to the Christian Lord and to the eschatological future: as said Hans Urs Balthasar \u0026lt; the spotlight and inaccessible sovereign submerged in this man, while necessarily be what is "Glory in the heights -> ;.
P. Marco A. Morales
0 comments:
Post a Comment