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ROMA…
E sulla curva del mondo la mia macchina va, seguendo una linea, come il filo di un gomitolo. Va e il cielo mi dice che è ingiusto che io viva rinchiusa, e mi consola del traffico, delle strombazzate, della fretta.
Roma, mi ha accolto, non prima di essersi accertata del mio status di “rifugiata” nel mondo dei sogni, ma alla fine l’ha fatto. Roma mi vuole bene, è casa, faticata intimità, psicologicamente sudata, ma è casa MIA…
PASH MANI
di Claudio Marincola
ROMA (10 agosto) - Un tempo qui si stava umidi, quasi si galleggiava. Case che spuntavano tra pozze d’acqua e poi tanta tanta miseria....
Via della Marranella.
Dino, romano, mezz’età, pensa e ripensa al passato. E prende tempo. Per difendersi dalla calura ha scelto una mise decisamente ridotta. Canotta e un paio di mutande a fiori che tenta di spacciare per bermuda. «Un tempo qui nessuno poteva entrare - inizia con tono bonario - E quando dico “nessuno” non voglio dire gli stranieri, i bengalesi, i marocchini o i cinesi di ora. Ma chi veniva da San Lorenzo, dalla Magliana. Noi gli andavamo incontro, chi sei? che voi? che sei venuto a fa’, sgomma, vedi d’annattene... Alla Marranella ci stavamo noi, gli unici ad averne diritto».
Dino fa due chiacchiere col suo amico Mohammed che ha un alimentari. «A Moa’, tu che ne sai...tu a quei tempi stavi coi faraoni». Che Mohammed sia bengalese e non abbia mai visto una piramide è per Dino particolare di poco conto. È “un romano”. E tanto basta.
Sono pochi i quartieri di Roma in cui si vivono le “differenze” porta a porta. L’Acqua Bullicante è uno di questi. Convivenze magari forzate, contaminazioni, ma niente ghetto, niente banlieue alla francese.
Sopravvivono anche certe sane pigre abitudini. In via della Marranella c’è ancora l’ora della pennichella. Quando il commercio langue si passa il tempo sull’uscio a intercettare refoli, frescure che le palazzine scrostate e asimmetriche, spuntate come fiori di cemento, concedono col contagocce.
Fu la Marrana, anzi più romanamente la Marana a ispirare “Un americano a Roma”. Il film fu girato nel 1965 e sceneggiato anche da Ettore Scola. Dov’è che Nando Moriconi finì a mollo? Che fine ha fatto la Marana? Il Maestro non ricorda. Non conferma. «La Marranella...potrebbe darsi, anche se più probabilmente quella scena fu girata dalle parti di Maccarese».
Interrata, sepolta dai palazzi. Non c’è più traccia della Marana. Dovesse riapparire all’improvviso come certi mostri che abitano i laghi troverebbe molte cose ancora al loro posto. Nessun centro commerciale, nessun supermercato. Le piccole botteghe artigiane beate.
Ha ancora un senso farsi rifare le suole e i tacchi da Pasquale che da 17 anni lavora con la sua vecchia Singer. Più avanti una sartoria ripara pantaloni, volendo ci sarebbe chi risistema le dentiere.
Insomma, si fa presto a dire luoghi pasoliniani. Via della Marranella anche foneticamente, se venisse assimilata al centro, resterebbe distante anni luce. Sui citofoni i cognomi italiani sono una minoranza. Prevalgono gli Abdul, gli Alan, gli Alì, i Monsur, gli Osama. La strada è una distesa di phone center.
La moschea confina con la chiesa cattolica cinese. «Abbiamo comprato le case qualche anno fa, quando ancora il prezzo non era troppo elevato», dice Mohammed, questa volta vero egiziano. Gestisce una piccola pizzeria. Sua moglie è italiana, insegnante di inglese precaria.
....Case senza ascensore, incontri e scontri si svolgono nell’androne.
Il melting-pot della Marranella si vede ma soprattutto si fiuta. Senonché il signor Mauro è intollerante agli odori.«Da quando sono arrivati loro i muri sanno di cipolla, le scale d’aglio. Altra cosa era il ragù, il sugo di carne che la domenica cuoceva lento». «Eppure usiamo spezie delicatissime, coriandolo, curcuma, zafferano, curry, mosolla», difende la sua cucina orientale Hossairi, 38 anni, fruttivendolo bengalese. È padre di tre bambini nati in Italia. «Ho iniziato facendo il cameriere, poi ho aperto un banco di frutta a Piazza Vittorio. Per comprarmi casa ho acceso un mutuo, 132 mila euro, per quasi 100 metri quadrati».
oasicaffarella.spaces.live.com/blog/cns!9A034300D47190E4!...
Luigi Pirandello (Agrigento, June 28, 1867 - Rome, December 10, 1936) - portrait of his wife Antonella (1910) oil on wood 22 x 35 - exhibition "Novecento - Da Pirandello a Guccione" - Artisti di Sicilia - Convitto delle Arti Noto Museum.
è stato un drammaturgo, scrittore e poeta italiano, insignito del Premio Nobel per la letteratura nel 1934.
was a playwright, writer and poet Italian, awarded the Nobel Prize for Literature in 1934.
Iacopino del Conte (Florence, 1515 circa - Rome, January 10, 1598) - Deposition of Christ in the Tomb (1550-1560) oil on panel, 180 × 129 cm - National Gallery of Ancient Art of Palazzo Barberini
Jacopino fu allievo di Andrea del Sarto di cui frequentò la bottega a Firenze. Si trasferì poi a Roma, carico delle influenze che su di lui esercitarono maestri della generazione precedente come Pontormo e Rosso Fiorentino. Sono gli anni di papa Paolo III, dopo il trauma del Sacco del 1527 Roma torna, con uno spirito diverso, a essere il centro delle imprese artistiche internazionali.
Jacopino was a pupil of Andrea del Sarto, whose workshop he attended in Florence. He then moved to Rome, loaded with the influences exerted on him by masters of the previous generation as Pontormo and Rosso Fiorentino. They are the years of Pope Paul III, after the trauma of the Sack of 1527 Rome returns, with a different spirit, to be the center of international artistic endeavors.
Iacopino del Conte (Florence, c. 1515 - Rome, January 10, 1598) - Portrait of a Man (1540) - Gemäldegalerie, Berlin
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Tomada a 377 m.s.n.m.
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Join us at the opening party of Art Walk of the Campbell Coast, a sim which is a must see for art lovers. The party will start at Friday, November 19th rom 10.00 am SLT.
Come and see the works of the following artists:
Traci Ultsch
Zia Sophia (zia.branner)
Samanthe Mirror
Loony Carabosse - Moretto (louna.perl)
Eylinea Seabird (eylinea)
Ourane NuevaVida (ourane)
We have a musical suprise too: Suzen JueL (juel.resistance)
Gallery Location:
Luigi Pirandello (Agrigento, June 28, 1867 - Rome, December 10, 1936) - portrait of Fausto (1910) - oil on cardboard 28 x 22 - exhibition from Pirandello to Guccione" - Artists of Sicily - Convitto delle Arti Noto Museum
Alessandro Algardi (Bologna, November 27, 1598 - Rome, June 10, 1654) - Portrait of Olimpia Maidalchini Pamphilj (1650) - Doria Pamphilj Gallery. Rome
Questo celebre busto ritrae la nota cognata di papa Innocenzo X Pamphilj e fu completato certamente entro il 1650. Il carattere determinato ed ambizioso della principessa la resero bersaglio polemico degli avversari del pontefice, che ne tramandarono un’immagine fortemente sfavorevole.
Il ritratto è una delle più alte testimonianze della scultura romana di metà Seicento. L’autore, il bolognese Algardi a lungo in rapporto con la committenza Pamphilj, fu il maggior esponente dello schieramento classicista dell’epoca. Di straordinaria resa fisiognomica, il volto mostra gli zigomi imponenti e il mento risoluto della potente nobildonna, mentre il vertice del virtuosismo formale è raggiunto nella resa del sottile velo vedovile che si gonfia d’aria dietro il capo.
This famous bust portrays the famous sister-in-law of Pope Innocent X Pamphilj and was certainly completed by 1650. The determined and ambitious character of the princess made her a polemical target of the pontiff's adversaries, who handed down a highly unfavorable image of her.
The portrait is one of the highest examples of Roman sculpture of the mid-seventeenth century. The author, the Bolognese Algardi, for a long time in relation with the Pamphilj commission, was the greatest exponent of the classicist line-up of the time. Of extraordinary physiognomic rendering, the face shows the imposing cheekbones and the resolute chin of the powerful noblewoman, while the apex of formal virtuosity is reached in the rendering of the thin widow's veil that swells with air behind the head.
la sua formazione culturale fu prevalentemente come autodidatta, indirizzata verso lo stile del Caravaggio. Riprodusse con efficacia opere di Tiziano e di Raffaello.
Angelo Caroselli (Rome, February 10, 1585 - Rome, April 8, 1652) - allegory of vanity (1625-30)- oil on canvas 55 x 68 cm - Gallery of Palazzo Corsini, Rome
his cultural formation was mainly as self-taught, directed towards the style of Caravaggio. He effectively reproduced works by Titian and Raphael.
Angelo Caroselli (Rome, February 10, 1585 - Rome, April 8, 1652) - Madonna and Child (XVIIth century) - oil on panel, diameter 39,5 cm. - National Galleries of Ancient Art - Corsini Gallery, Rome
Romans 3:21–30 (ESV)
The Righteousness of God Through Faith
21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
27 Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28 For we hold that one is justified by faith apart from works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30 since God is one—who will justify the circumcised by faith and the uncircumcised through faith.
JUSTIFICATION—a forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; and so the person justified is declared to be entitled to all the advantages and rewards arising from perfect obedience to the law (Rom. 5:1–10).
It proceeds on the imputing or crediting to the believer by God himself of the perfect righteousness, active and passive, of his Representative and Surety, Jesus Christ (Rom. 10:3–9). Justification is not the forgiveness of a man without righteousness, but a declaration that he possesses a righteousness which perfectly and for ever satisfies the law, namely, Christ’s righteousness (2 Cor. 5:21; Rom. 4:6–8).
The sole condition on which this righteousness is imputed or credited to the believer is faith in or on the Lord Jesus Christ. Faith is called a “condition,” not because it possesses any merit, but only because it is the instrument, the only instrument by which the soul appropriates or apprehends Christ and his righteousness (Rom. 1:17; 3:25, 26; 4:20, 22; Phil. 3:8–11; Gal. 2:16).
The act of faith which thus secures our justification secures also at the same time our sanctification (q.v.); and thus the doctrine of justification by faith does not lead to licentiousness (Rom. 6:2–7). Good works, while not the ground, are the certain consequence of justification (6:14; 7:6). (See GALATIANS, EPISTLE TO.)
M. G. Easton, Easton’s Bible Dictionary (New York: Harper & Brothers, 1893).
John 1:12–13 (ESV)
12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.
FAITH—Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.
Faith is the result of teaching (Rom. 10:14–17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding. Assent to the truth is of the essence of faith, and the ultimate ground on which our assent to any revealed truth rests is the veracity of God.
Historical faith is the apprehension of and assent to certain statements which are regarded as mere facts of history.
Temporary faith is that state of mind which is awakened in men (e.g., Felix) by the exhibition of the truth and by the influence of religious sympathy, or by what is sometimes styled the common operation of the Holy Spirit.
Saving faith is so called because it has eternal life inseparably connected with it. It cannot be better defined than in the words of the Assembly’s Shorter Catechism: “Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.”
The object of saving faith is the whole revealed Word of God. Faith accepts and believes it as the very truth most sure. But the special act of faith which unites to Christ has as its object the person and the work of the Lord Jesus Christ (John 7:38; Acts 16:31). This is the specific act of faith by which a sinner is justified before God (Rom. 3:22, 25; Gal. 2:16; Phil. 3:9; John 3:16–36; Acts 10:43; 16:31). In this act of faith the believer appropriates and rests on Christ alone as Mediator in all his offices.
This assent to or belief in the truth received upon the divine testimony has always associated with it a deep sense of sin, a distinct view of Christ, a consenting will, and a loving heart, together with a reliance on, a trusting in, or resting in Christ. It is that state of mind in which a poor sinner, conscious of his sin, flees from his guilty self to Christ his Saviour, and rolls over the burden of all his sins on him. It consists chiefly, not in the assent given to the testimony of God in his Word, but in embracing with fiducial reliance and trust the one and only Saviour whom God reveals. This trust and reliance is of the essence of faith. By faith the believer directly and immediately appropriates Christ as his own. Faith in its direct act makes Christ ours. It is not a work which God graciously accepts instead of perfect obedience, but is only the hand by which we take hold of the person and work of our Redeemer as the only ground of our salvation.
Saving faith is a moral act, as it proceeds from a renewed will, and a renewed will is necessary to believing assent to the truth of God (1 Cor. 2:14; 2 Cor. 4:4). Faith, therefore, has its seat in the moral part of our nature fully as much as in the intellectual. The mind must first be enlightened by divine teaching (John 6:44; Acts 13:48; 2 Cor. 4:6; Eph. 1:17, 18) before it can discern the things of the Spirit.
Faith is necessary to our salvation (Mark 16:16), not because there is any merit in it, but simply because it is the sinner’s taking the place assigned him by God, his falling in with what God is doing.
The warrant or ground of faith is the divine testimony, not the reasonableness of what God says, but the simple fact that he says it. Faith rests immediately on, “Thus saith the Lord.” But in order to this faith the veracity, sincerity, and truth of God must be owned and appreciated, together with his unchangeableness. God’s word encourages and emboldens the sinner personally to transact with Christ as God’s gift, to close with him, embrace him, give himself to Christ, and take Christ as his. That word comes with power, for it is the word of God who has revealed himself in his works, and especially in the cross. God is to be believed for his word’s sake, but also for his name’s sake.
Faith in Christ secures for the believer freedom from condemnation, or justification before God; a participation in the life that is in Christ, the divine life (John 14:19; Rom. 6:4–10; Eph. 4:15, 16, etc.); “peace with God” (Rom. 5:1); and sanctification (Acts 26:18; Gal. 5:6; Acts 15:9).
All who thus believe in Christ will certainly be saved (John 6:37, 40; 10:27, 28; Rom. 8:1).
The faith=the gospel (Acts 6:7; Rom. 1:5; Gal. 1:23; 1 Tim. 3:9; Jude 1:3).
M. G. Easton, Easton’s Bible Dictionary (New York: Harper & Brothers, 1893).
Paulo III (latín Paulus PP. III). (Canino, Estados Pontificios, 29 de febrero de 1468 – † Roma, 10 de noviembre de 1549). Papa nº 220 de la Iglesia católica de 1534 a 1549.
De nombre Alejandro Farnesio (italiano: Alessandro Farnese), pertenecía a la influyente familia de la nobleza italiana de los Farnese o Farnesio, poseedores de grandes terrenos alrededor del lago de Bolsena. El abuelo de Alejandro, Ranuccio Farnesio, fue comandante en jefe de los ejércitos papales bajo el pontificado de Eugenio IV. Sus padres fueron Pedro Luis Farnesio (padre) y Giovanella Gaetani.
La muerte de Pablo III, llegó de forma repentina. Cayó víctima de una fiebre violenta muriendo en el palacio del Quirinal, a la edad de 81 años. Sus restos reposan la basílica de San Pedro en una tumba diseñada por Guglielmo della Porta.
Las profecías de San Malaquías se refieren a este papa como Hyacinthus medicorum (El jacinto de los médicos), cita que hace referencia a que como papa durante el Concilio de Trento, "sanó" a la Iglesia. Y asimismo por el hecho de que en su escudo de armas figuran dos flores de lis azules (también llamadas jacintos) y a que fue cardenal de San Cosme y San Damián, dos médicos mártires.
Our English word “happiness” comes from the old Norse word “happ” — this is the same word from which we get our word “happen;” thus happiness is based on what happens to us. So the argument goes like this: if something good is happening, we are happy…if something bad is happening, we are sad. Though that is a fairly accurate understanding of the word “happiness,” that alone is not the only meaning of the word. The word “happy” can also be used to subjectively describe the believer’s joy (Prv 3:18; 29:18; Mt 5:3-12), which is not necessarily dependent upon what “happens” to him. Though some believers have insisted on applying “happy feelings” only to circumstances, and have objected to the use of the word “happy” when translating the beatitudes of Matt 5, that is not what Scripture teaches. Just because the derivation of the word “happy” in English has its orientation in “happ,” does not necessarily limit its usage as such, as any modern dictionary will attest. Scripture tells us that we can indeed be “happy” even in the midst of pain and suffering. Thus to insist that “spiritual joy” and “spiritual happiness” are not equivalents is to engage in meaningless contrarieties that only serve to confuse the reader. The Lord has blessed us with ability to feel & emote, and we honor Him when we appropriately exercise those emotions; it is good for believers to rejoice and be exceeding glad and happy at all times in the Lord (Lk 2:10-11; 6:23; Jn 8:56; Rom 10:15; Rev 19:7). Paul sets “rejoicing” and “being anxious” in juxtaposition to each other in order to contrast their differences (Phil 4:4, 6-7; Mt 6:25-34) — to be anxious is to be joyless. The believer can experience a deep abiding peace and joy in his life regardless of circumstances… he can experience elation that transcends his circumstances… and experience that which is highly pleasing and pleasant in the midst of difficulties and trials — all these emotions are “felt” experiences. When the believer experiences a joyful happiness, there is an absence of anxiety, tension and want in his soul; conversely, when the believer is in a “state of want,” that longing produces a disquieting unrest in his soul, so instead of being at peace and satisfied, he is anxious and restless. Happiness is one of the most misunderstood words in our vocabulary, yet we search for this intangible state our whole lives. If I only had this or that, if I met the right partner, have a big house, a new car, the job I’ve always wanted, then I would be happy. The ancient yoga and spiritual teachings stress that happiness is real only when we let go of seeking material and transient things and discover the lasting joy that is within. Every time we see a giggling baby or young child we’re reminded that we are all born with this natural and innate sense of happiness, that it is actually our birthright. We learn about suffering or unhappiness as we grow older, more externalized, and as circumstances change. We taught a workshop where a number of the participants had lost loved ones in the past years: One had lost her son to AIDS, another had lost her husband, son, and mother all within 12 months, and another’s partner had drowned. Others were dealing with specific illnesses or difficult issues in their lives. What really emerged for everyone was the awareness that their real happiness lies within themselves, that it’s not dependent on someone or something outside of them. They had lost what they had thought of as their source of happiness — a loved one or their health — and now had to look more deeply within themselves. It was a weekend of many “aha” moments!
Here are some of the ways our workshop participants discovered how to feel happy again: 1. Don’t take yourself too seriously. At times of hardship, such as loss or illness, it’s easy to lose your humor and even easier to get involved with the negative aspects of what is happening. Remembering not to take yourself too seriously brings a lightness and acceptance to the weight of circumstance around you. Don’t forget, angels can fly because they take themselves lightly! 2. Don’t identify with suffering, loss, or illness as being who you are. Many of our participants realized how they’d been identifying themselves as a cancer survivor/widow/recovering addict, or whatever it may be, but had not asked who they were without that label or identity. When you don’t identify with the negative issues, then who you really are has a chance to shine. 3. It’s OK to be you, just as you are, warts and all. You may think you’re imperfect, a mess, falling apart, hopeless, or unable to cope. But true perfection is really accepting your imperfections. It is accepting yourself, complete with all the things you like as well as the things you don’t like. In this way you’re not struggling with or rejecting yourself. Each one of is unique, a one-time offer, but we can’t know this if we are facing away from ourselves. 4. Make friends with yourself. Your relationship with yourself is the only one you have that lasts for the whole of your life, and you can be the greatest friend or the worst enemy to yourself. So it’s very important not to emotionally put down or beat yourself up. Just be kind.
5. Feel everything, whatever it may be. When you are suffering, it’s easy to want to deny or repress your feelings, as they get huge and overwhelming. But if you can really honor whatever you are feeling then it’ll bring you closer to the inner happiness beneath the suffering or grief. Acknowledging and making friends with your real feelings is the greatest gift. 6. Forgive yourself. Love yourself. Treasure yourself. These are big steps, but each one liberates the heart and sets you free. You need to forgive yourself for feeling angry, for getting upset, for all things you think you’ve done wrong. They are in the past and who you are now is not who you were then. You can take any guilt or shame by the hand, invite it in for tea, and open yourself to self-forgiveness. 7. Meditate. There is an overwhelming amount of research showing how meditation changes the circuits in the part of the brain associated with contentment and happiness and stimulates the “feel-good” factor. Meditating on love and kindness makes you much, much happier! And the only way to know this is to try it, so don’t hesitate. Can you connect with that place of inner happiness within yourself? Do leave us a comment. You can receive notice of our blogs by checking Become a Fan at the top.
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I consider it as a great privilege to start this inspirational conference with a reflection on the Theology of Joy.
What is Joy?Let us begin by asking the question: What is Joy? After all that is the theme of this conference. Give Room for JOY. In other words, Let the Joy Grow – obviously in three
dimensions: towards God, within us and towards others.
Do we all have the same answer to this question: What is Joy?
Is it an idea, emotion, virtue, philosophy, ideal, or something else? There is no commonly agreed definition for it, yet still everyone seems to be selling happiness these days - drug dealers, pharmaceutical companies, Hollywood, Disney, toy
companies, and of course happiness-pedaling gurus.
As a quick survey I asked few of my friends this question: What is Joy? I got different answers – some very tangible and some not so tangible.A Hindu friend defined Joy as something we can sense through our five senses: sight (a
beautiful flower), hearing (a melodious music), taste (a Danish pastry), smell (a special perfume), and feeling (a feather touch).
He further added that Joy can be acquired or achieved through our spiritual discipline or efforts - citing YOGA as an example. In other words, he sees Joy as both sensual and
spiritual. Sri Krishna in a certain discourse in Bhagavad Gita says: Notions of heat and cold, pain and pleasure, are born only of the contact of the senses with their objects. They have a beginning and an end. They are not permanent in their nature. Bear them patiently. (Bhagavad Gita 2.14)
Sri Krishna further says: A person who is the same in pain and pleasure, whom these cannot disturb, he alone is able to attain immortality. (Bhagavad Gita 2.15) 2 A Muslim friend said this: Perfect happiness will only be available to us if we spend life everlasting in Paradise. It is only there that we will find total peace, tranquillity and security. It is only there that we will be free of the fear, anxiety and pain that are part of the human condition. However the guidelines provided by Islam allow us, imperfect humans, to seek happiness in this world. The key to being happy in this world and the next is seeking the pleasure of God, and worshipping Him.A young agnostic friend told me this:If you want happiness for an hour — take a nap.If you want happiness for a day — go fishing.If you want happiness for a year — inherit a fortune.If you want happiness for a lifetime — help someone else.A scholar- friend pointed out: In the fifth century, Boethius – a Roman Senator and
philosopher - could claim that "God is happiness itself". But by the middle of the 19th century, the formula was reversed to read "Happiness is God." Earthly happiness emerged
as the idol of idols, the central meaning in modern life, the source of human aspiration, thepurpose of existence. Materialism relocated God to the shopping mall.A Christian friend replied: I find Joy in Jesus.What do we make out of these responses? I felt that part of one’s joy could be lost if one gets too much into the realms of philosophy or psychology or theology of Joy. I liked that one-line response of my Christian friend: I find Joy in Jesus. This was one such moment when I profoundly thanked God for revealing true wisdom to ordinary folks.However, judging from the variety of answers I received, I felt the need to establish certain
contours of understanding, if at all possible, about what is Joy - before we go forward.Further, my survey-outcome highlighted the need for Christians to be pretty clear of what
they mean by Joy – based on what the Bible says. This is very important in a multi-religious society – to be clear of what one believes – amidst the cacophony of several philosophies,
ideologies, ideas and alternative spiritual movements.
Webster’s dictionary defines Joy as "a condition or feeling of high pleasure or delight;happiness or gladness."Other definitions which I came across include: 3 Joy is an emotion so deep and so lasting. Joy is a source or cause of keen pleasure or delight. Joy is an expression or display of glad feelings or festive gaiety. Joy is a state of extreme happiness. Is JOY different from HAPPINESS? Naturally a question then springs up in our mind: Is JOY different from HAPPINESS - two words we often use interchangeably? The answer is: Yes and No. Joy is something that lasts. Happiness is something that is temporary. Joy springs from within and is an internal experience. Happiness is caused by external circumstances or experiences. Joy brings with it a feeling of contentment and confidence which can take us through a storm in our life-journey. Happiness is not present when we are in the midst of a storm; it just vanishes. Happiness is a blurred emotion. It can mean different things to many people. Joy is a conscious commitment to be happy, to have a sense of gratitude and contentment despite life’s challenges. How does having a Positive Mental Attitude (PMA), pushed by today's motivational speakers, fit into real joy? Too many people try this kind of pop psychology with no foundation under it. It comes across as forced and artificial. A few leading televangelists preaching prosperity gospel come to my mind. To me, they all seem to project Joy as buyable/sellable commodity. Somebody once said that Joy is happiness with a much longer shelf life. But Joy is even more than that. Bible and Joy Let us now turn to the Bible and see: What the Bible says about JOY. 4 A search for the word JOY came up with 155 verses in King James Version. Another source reported that the word JOY appears 88 times in the Old Testament in 22 books; 57 times in the New Testament in 18 books. Certainly there is a lot of JOY in the Bible! There are 15 different Hebrew words and 8 Greek words to describe JOY - both as a noun and as a verb. This shows that Joy constitutes something that is tangible or concrete as well as intangible or abstract. In Hebrew - the original language of the Old Testament - several words for Joy, each with different shades of meaning, appear. Similar is the case in Greek – the original language of the New Testament. In both the Old and New Testaments, the words translated as "Joy" mean much the same as the English word: gladness, cheerfulness, calm delight. In the Old Testament Joy refers to a wide range of human experiences—from erotic love (Song of Solomon 1:4), to marriage (Proverbs 5:18), birth of children (Psalm113:9), gathering of the harvest, military victory (Isaiah 9:3), and drinking wine (Psalm 104:15). The Psalms express the joyous mood of believers as they encounter God. (Psalm 32:11 “Be glad in the Lord, and rejoice, O righteous, and shout for joy, all you upright in heart.”). Joy is a response to God's word (Psalm 119:14 “In the way of thy testimonies I delight as much as in all riches.”) In fact, Joy characterizes Israel's corporate worship life (Deuteronomy; 2 Chronicles 30:21a: “And the people of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness.”). How joyous our corporate worship is? Basic to the Old Testament understanding of Joy are God's Acts in history. Two such Acts are: Israel's deliverance from Egypt (Exodus 18:9-11) and Israel's return from the Babylonian exile (Jeremiah 31:1-19) to Jerusalem. In the Old Testament spiritual joys are expressed by the metaphors of feasting, marriage, victory in military endeavors, and successful financial undertakings. For example, the joy of the harvest is used to describe the believer's final victory over his adversaries (Psalm 126:5-6 5 “May those who sow in tears reap with shouts of Joy! He that goes forth weeping bearing the seed for sowing shall come home with shouts of Joy bringing his sheaves with him.”) We can hear the echoes of such metaphors in the Danish Hymns contained in Den Danske Salme Bog. In the New Testament Jesus himself joins the Joy of mundane events of daily life – for example the marriage at Cana. Do we picture a happy, laughing Jesus in our thoughts or reflections? Joy is associated with the nativity scene of the angels’ song (Luke 2:10 “For behold, I bring you good news of a great joy which will come to all the people”). The Magi, upon finding the infant Jesus, are overjoyed (Matthew 2:10). The birth of John the Baptist as the forerunner of the Messiah is an occasion of joy for his father and others (Luke 1:14 “And you will have joy and gladness.”). Luke's Gospel-narration is concluded with the disciples returning with great Joy from Bethany after Jesus' ascension. (Luke 24:52 “And they returned to Jerusalem with great joy.”) Heaven and Angels too rejoice in the New Testament at an unbeliever's conversion. Luke places three parables together in which God, in two instances with the angels, rejoices at the redemption - upon finding the lost sheep, the shepherd rejoices (Luke 15:3-7); the woman rejoices upon finding the lost coin (Luke 15:8-10) . The prodigal son's return brings rejoicing (Luke 15:11-32). Interestingly there is a subtle change in the usage of the word Joy from Acts 13 onwards. It gets tied with trials, suffering, persecution and the like. Why?I believe that a change had begun to take place in the church about this time. The first 20 years had passed, and now the apostles were dealing with a more mature body of believers – struggling with the application of Gospel teachings. The believers had started facing stark opposition and challenges – theological, political, economic and what not! But for these believers, trials and persecution are occasions for Joy (James 1:2 “Count it all joy, my brethren, when you meet various trials.”). Suffering brings Joy as believers are united with Christ in his suffering (1 Peter 4:13-14) Paul speaks of his Joy in the midst of affliction (2 Corinthians 7:4-16 “With all our affliction, I am overjoyed.”) 6 Joy becomes part of the faith (Philippians 1:25). God's kingdom is described as: righteousness, peace and Joy (Romans 14:17). Certainty of salvation is a cause for Joy, as the disciples are commanded to "rejoice that your names are written in heaven" (Luke 10:20). Surely the meaning of Joy takes in new dimensions and shades. Also, about this time, Apostle Paul emerges as the dominant figure. Paul mentions Joy as the second fruit of the Holy Spirit in his letter to the Galatians, along with eight other fruits. Galatians 5:22: (“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self- control.”) Joy is not something to be pursued; it is rather a result of the Christian life - a product. The church was coming increasingly under fire, and Christians were struggling to grow. We can suppose that Paul began to see and teach Joy in a different light – Joy as a character trait- tempered by fire! Christian Joy often comes tied with challenges and trials. What we have been witnessing in the Middle East and in some other parts of the world in recent times is a stark reminder to this fact. How do those brothers and sisters continue to sing and worship the Lord without losing their Faith and Joy? It clearly shows that Joy in Christian theology is different from superficial, external happiness. Let me narrate a particular case - where the involved persons have literally challenged my own concept of Joy through their life-example. Peter says: “Beloved, do not be surprised at the fiery ordeal which comes upon you to prove you, as though something strange were happening to you. But rejoice in so far as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed.” (I Peter4:12-13) Count your trials as joy. James 1:2-3 says, "Knowing that the testing of your faith [through trials] produces patience." God's testing process has the goal or aim of purging us of all impurity, to make us "perfect and complete, lacking nothing" (verse 4). The word Gospel literally means good news. Jesus encouraged us to think of the future as a time of Joy, so that it sustains us now when times are difficult. 7 I see three categories or groups of people gathered here today: those who are natural citizens of Denmark - born and brought up here; those who came to Denmark of their own choice; and those who came here due to circumstances beyond their control. All of us however enjoy the Joy of Christ because of this particular theology: Trials and tribulations are integral part of Christian life! It is part of our Faith. It is part of our DNA. Christian joy is not the seeking of pleasure: quite the opposite. It is a curious paradox of life that the more we seek to be happy the more miserable we become. A famous writer (Eric Hoffer) once said: “The search for happiness is one of the chief sources of unhappiness.” Joy is God’s gift. It is not something to be pursued. As mentioned earlier, Jesus said to his followers: “Rejoice that your names are written in heaven." (Luke 10:20) Joy is about getting this into perspective, not how wide our grin is! The Christian has the promise of Jesus that the best is yet to come. We can be joyful in spite of circumstances. As we read the Bible, we will find this theme again and again. Christian Joy exists in spite of circumstances. Christians should be able to display their inner JOY at all three Houses of Worship: Church, Home and Work-Station.Let us encourage each other to be truly Joyful – driven by our Faith, Hope, Love, Contentment and Gratitude – in spite of circumstances. The five pillars of Joy! We are familiar with the first three pillars coming from what Apostle Paul wrote in 1 Corinthians 13:13, “So faith, hope and love abide.” Regarding the fourth pillar contentment, not everyone is truly content with his or her life. Often we are unsatisfied and seek more for what we don't have and who we are. Through scripture however, we are commanded to be content with all we have in life. As we practice the discipline of gratitude instead of complaining, grumbling, or forgetting God's goodness, we will experience His peace, be filled with His joy, and grow in faith and hope. All these five pillars - Faith, Hope, Love, Contentment and Gratitude – are borne out of God’s grace, and even though we don’t deserve. They are the five gifts of grace.I would encourage you to look at JOY as a fruit - made up of five tastes or colors: Faith,Hope, Love, Contentment and Gratitude 8 Let me now read out two scripture portions for you – one from the OT and the other from the NT – as part of this inspirational talk. Habakkuk 3:17-19. (Explain background.) “Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the LORD, I will be joyful in God my Savior. The Sovereign LORD is my strength; he makes my feet like the feet of a deer, he enables me to go on the heights.”Here is what St. Paul says in 2 Corinthians 6:4 -10 (Explain background). “Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; in beatings, imprisonments and riots; in hard work, sleepless nights and hunger; in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left; through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything”. Do these two scripture-portions resonate in any manner with our own life-journeys? If yes, REJOICE. Because in these two verses I see the gist of Christian Theology of Joy – a theology that encompasses Faith, Hope, Love, Gratitude and Contentment.When we have the Joy of the Lord, we will know it and so will others. In addition to being joyful, we should let others have their Joy. Christian Joy is contagious. Do we see some role-models - at our homes, communities, cities and villages My wife and I have met quite a few JOYFUL Christians here in Denmark. They have truly inspired us. Where Joy cannot be found? Men have pursued joy in every avenue imaginable. Some have successfully found it while others have not. Perhaps it would be easier to describe where joy cannot be found:Not in Unbelief -- Voltaire was a non-believer of the most pronounced type. He wrote: "Iwish I had never been born."Not in Pleasure -- Lord Byron lived a life of pleasure if anyone did. He wrote: "The worm, the canker, and grief are mine alone." 9 Not in Money -- Jay Gould, the American millionaire, had plenty of that. When dying, he said: "I suppose I am the most miserable man on earth." Not in Position and Fame -- Lord Beaconsfield enjoyed more than his share of both. He wrote: "Youth is a mistake; manhood a struggle; old age a regret."
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Introduction — The pursuit of happiness has probably reached its peak in our twentieth century world. Americans don’t stand alone in this pursuit, because it is an innate drive found in every man’s nature. Everyone wants to be happy and seeks it in varying ways and with varying degrees of intensity. Some seek it through pleasure, others through enter-tainment, possessions, work, position, education, and success; still others seek it in athletic endeavors, hobbies, travel, fashion, physical beauty, wealth, status, bigger homes, boats, planes, and vacation homes, as well as alcohol, food and drugs. King Solomon conducted a series of experiments in a quest to get the most and best out of life — his experiments not only included most of those things listed above, but also laughter, the finest wines, wisdom, and building projects that were the envy of the world… he built houses for himself, planted vineyard and gardens, built waterpools, acquired male and female servants, male and female singers and musicians, herds and flocks that were unparalleled, silver and gold and valuable treasures… said Solomon, “I became great and excelled more than all who were before me in Jerusalem… whatever my eyes desired I did not keep from them… I did not withhold my heart from any pleasure…. Then I looked on all the works that my hands had done… and found it to be nothing but vanity and a striving after wind” (Ecc 2:1-12). Therefore, said Solomon, “I completely despaired of all the labor in which I had toiled under the sun… it was all vanity” (Ecc 2:20-25). Solomon admitted that his quest rewarded him with a degree of joy, yet he still found that it did not satisfy him. Most people think they would have had an endless amount of joy were they as blessed as Solomon was… but Solomon concluded that it is God who determines whether or not we experience joy (Ecc 2:26). The experiences of men the world over tell us that no matter how secure and wonderful their sources of joy may be, human joy does not last long.
On the other hand, when we follow God’s prescription, He feeds us in such a way that we experience real joy and satisfaction. God makes it very clear in Scripture that real joy lies in the quality of our relationship with Him; therefore, can we actually be so foolish so as to think that we can somehow produce it ourselves? One thing is certain: dwelling on ourselves and our wants will never produce true joy — rather than being obsessed with ourselves we must become obsessed with Christ; if we do, we will immerse ourselves in His Word, and seek to know Him more intimately “and our joy will be made full” (Jn 15:1-11). It is only through God’s Spirit that we can experience true joy (Ps 15:11-12; Gal 5:22; 1 Th 1:6); it cannot be accomplished apart from God (2 Cor 12:10; 13:4). The harder we try to be joyful through our own efforts, the more miserable we will become. Rest in the Lord’s arms (Mt 11:28-30) and seek His face through prayer and Scripture. Writes the apostle Paul: “May the God of hope fill you with all joy and peace as you trust in Him, so that you may overflow with hope by the power of the Holy Spirit” (Rom 15:13).
The psalmist David wrote these encouraging words: “Thou will make known to me the path of life; in Thy presence is fulness of joy; in Thy right hand there are pleasures forever” (Ps 16:11). The Bible is clear that the only place we can find true joy is in God’s presence. Faith is a necessary requisite for experiencing joy and pleasing God (Heb 11:6; Jam1:2-4), and without joy we don’t have the faith to conquer the problems we face in life. The night before Jesus went to the cross He taught His disciples how important it was for them to “abide in Him;” that only when they were experiencing “intimacy with Him” would they be able to bear fruit — “apart from Me you can do nothing.” He went on to tell them that He had spoken these things to them“that His joy might be in them, and that their joy might be made full” (Jn 15:11). Writes David, “Taste and see that the Lord is good; how blessed is the man who takes refuge in Him. For to those who fear Him, there is no want” (Ps 34:8-9). When we lack joy, the heart is discontented, anxious, and unhappy… so a lack of joy leads to a lack of peace; and obviously where there is no peace, there is no joy.There is nothing like knowing that our joy remains full even when we have been rendered empty of all that we had thought we needed to sustain our happiness. Sadly, it is true that most Christians fail to experience joy when times become difficult — generally they get so caught up in the issues of life that they forget to “rejoice in the Lord,” or they question how it is even possible when life gets so discouraging, depressing and frustrating. To experience the secret of joy one must carefully reflect on the path of joy as it is outlined in Scripture. Twice in Philippians 4:4 Paul gives this command: “Rejoice in the Lord always; again, I say rejoice.” Just because God’s Spirit dwells within us does not mean that we will necessarily experience joy— we must make a choice to let Christ be our joy. When we falter in our faith, we try to manufacture our own joy, and that is simply not possible, because God is its author. Only when we find our happiness in the person of Christ can we experience true joy. Jesus said to His disciples, “These things I have spoken to you so that My joy may be in you, and that your joy may be made full” (Jn 15:11). Here Jesus reminds us that we will not have fullness of joy unless we abide in Him, and that involves keeping His commands and putting our full trust and confi-dence in Him. Obedience to God is central to experiencing the joy of God — if we do not follow His will and live according to His Word, we will not experience joy. The darkest times of life for most believers are times of disobedience because there is a lack of joy in their lives even in the midst of positive circumstances. The most joyful times in life can actually be when we triumph in faith during the most difficult and oppressive times. If we want to experience the “supernatural joy life,” then we must walk in obedience, resting in God all the while. When we put our confidence in God and choose to have His joy, we will experience that unspeakably wonderful “gift of the Spirit” – JOY. His joy can be experienced at this very moment in your life – regardless of circumstances – if you will walk in faith and obedience (again, more on that later).
It was the prophet Nehemiah who said, “The joy of the Lord is your strength” (Neh 8:10). To appre-ciate what this means we must understand the context in which these words were stated. The Israelites had just returned from Babylon after having spent seventy years in exile… under the leadership of Ezra and Nehemiah the Jewish people rebuilt Jerusalem’s ruined walls, and now they set their sights on re-establishing the temple and restoring the nation. Though they were no longer being held captive in Babylon, “they were still slaves to those who were governing the land God had given to them” (Neh 9:36). The Jewish remnant who returned to Jerusalem from Babylon, in large part were ignorant of their spirit-ual heritage due to their captivity; furthermore they had forgotten their native language; and above all, they had lived in sin and had forgotten God. Nehemiah called a “special meeting” in the middle of the city — altogether about 50,000 people attended. Ezra the priest was asked to read the book of the Law of Moses to the assembly — he read it aloud from daybreak until noon, and the Word of God spoke in a profound way to the hearts of the people, and for the first time they were made aware of their sinful-ness before God. The people learned that Jeremiah had prophesied the very destruction that they had suffered, yet in the same breath Jeremiah gave them a promise that their mourning would turn to a morning of joy — God would bring them back to their land seventy years later. Ezra read, “Behold,” says the Lord, “I will gather My people from the remote parts of the earth… a great company shall return here… they shall come with weeping, and with supplications will I lead them… for I am a father to Israel” (Jer 31:8-9). The people experienced the relevancy of the message — they were made aware of the connection between the sins of their own hearts and their distressful situation, and they saw that their slavery was the result of their own sin. As they stood there mourning over their sins, they understood the message of salvation… it was not a message of “I told you so” or “you should have known better” or “look what a mess you have made of your lives”… instead they are told to “Go and enjoy choice food and drinks, for this day is sacred to the Lord. Do not grieve, for the joy of the Lord is your strength!” “Then all the people went away to eat and drink and celebrate with great joy, because they now under-stood the words that had been made known to them” (Neh 8:9-12). This day was sacred to the Lord — it was the joy of the Lord that made this such a sacred day… God had deliberately led them to this moment in time… it wasn’t a day of good fortune or good luck… it was the joyful day of the Lord! The people were told “not to grieve” — “God’s anger is but for a moment; whereas His favor lasts a life-time” (Ps 30:4-5). When the Word of God was opened and read to them, the people began to understand themselves and the need to change their minds about the way they were living. And like them, if we listen, it will also bring us to a “mourning of joy.” When we set our hearts to obey God’sWord, the Lord Himself causes us to rejoice — “God had made them rejoice with great joy” (Neh 12:43). On the eighth day according to the Law there was an assembly of all the people… they gathered together for a great day of national confession… with fasting and mourning, they listened to the reading of the Law for three hours… and then for three more hours they confessed their sins and those of their fathers and worshipped the LORD their God (Neh 9:1-3). The people responded to the reading of the Law thus: “Because of our sins… we are in great distress” (Neh 9:37). Their confession was accompanied by great remorse… they understood their terrible condition as they journeyed back to God… but more importantly, they understood God’s joyous message of salvation, and at that they burst out in praise! Then said Nehemiah to the people, “This day is holy to the Lord your God… do not mourn or weep… rather, go eat and drink…. DO NOT GRIEVE, FOR THE JOY OF THE LORD IS YOUR STRENGTH!” (Neh 8:9-10). NOTE CAREFULLY it is “the Lord’s joy” that is our strength… it “the Lord’s joy” that gives us reason to rejoice… it is “the Lord’s joy” that fills us with hope. It is God's happiness that is our strength!!! It is not anything that we have done that is our hope, joy or strength! Furthermore, it is not God’s anger, wrath or holiness that is our strength! IT IS “GOD’S JOY” THAT IS OUR STRENGTH!! NOT OUR JOY!! GOD’S JOY!! IT IS THE “LORD’S JOYOUS WISH” TO SAVE US FROM OUR SINS — AND THAT IS OUR STRENGTH and ENERGY and VITALITY! It is GOD’S JOY to stand us back up on our feet and strengthen our feeble legs & wobbly knees so that we might discover that HIS JOY IS OUR STRENGTH! It is the “joy of the Lord” that remains our strength today! REMEMBER, IT IS “GOD’S JOY” TO SAVE YOU!!! His faithfulness continues throughout all generations! Our response should be to commit our lives to Him for joyfully wanting to save us! It is incredible to realize that no matter how bad things get for us, GOD’S JOY will forever be our hope and strength! James clearly has victory over trials in mind, not mere acceptance of one’s trials. It is “joy” that gives us the strength to fight and overcome our trials. Joy gives us the strength to “fight the good fight of faith” (1 Tim 6:12). Spiritual joy has a way of infusing strength into our being! If you are tired of fighting the battle it is because your problems seem too much for you — you have lost your joy, and have rightly concluded that the fight is too great for you. Paul said, “Rejoice in the Lord always!” (Phil 4:4). You are to always rejoice in the Lord — you can’t live off of the joy you had yesterday or last week — that joy will not give you strength today. Joy can only give you strength in the moment… it can only give you strength when you possess it. The time to rejoice is always “now” — if you don’t rejoice, you will lose the strength to fight. I love this verse in Habakkak — “Though the fig tree does not bud and there are no grapes on the vines, though the olive crops fail and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, YET I WILL REJOICE IN THE LORD; I will be joyful in God my Savior” (Hab 3:17-18). He is going to REJOICE because “the God of his salvation is his strength; He makes his feet like the feet of a deer, and enables him to walk on high places” (Hab 3:19). Habakkuk had no intention of staying defeated. The difference between the person who is defeated and the person who is victorious is his attitude toward God. An attitude of gratitude is what made the difference in the prophet’s life. Even though nothing good was happening in his life – no fruit, no crops, no sheep, no cattle – yet he rejoiced! Though our lives are filled with trials, we are also to rejoice! Regardless of our circumstances, we can rejoice! Reflect upon the words of the prophetic Isaiah: “Behold, God is my salvation, I will trust and not be afraid; for the Lord God is my strength and song, and He has become my salvation. Therefore I will joyously draw water from the springs of salvation” (Is 12:2-3). Notice what this Scripture says: “with joy you will draw water from the springs of salvation.” It is joy that keeps you strong and enables you to draw from the springs of salvation. Our English word “happiness” comes from the old Norse word “happ” — this is the same word from which we get our word “happen;” thus happiness is based on what happens to us. So the argument goes like this: if something good is happening, we are happy…if something bad is happening, we are sad. Though that is a fairly accurate understanding of the word “happiness,” that alone is not the only meaning of the word. The word “happy” can also be used to subjectively describe the believer’s joy (Prv 3:18; 29:18; Mt 5:3-12), which is not necessarily dependent upon what “happens” to him. Though some believers have insisted on applying “happy feelings” only to circumstances, and have objected to the use of the word “happy” when translating the beatitudes of Matt 5, that is not what Scripture teaches. Just because the derivation of the word “happy” in English has its orientation in “happ,” does not necessarily limit its usage as such, as any modern dictionary will attest. Scripture tells us that we can indeed be “happy” even in the midst of pain and suffering. Thus to insist that “spiritual joy” and “spiritual happiness” are not equivalents is to engage in meaningless contrarieties that only serve to confuse the reader. — to be anxious is to be joyless. The believer can experience a deep abiding peace and joy in his life regardless of circumstances… he can experience elation that transcends his circumstances… and experience that which is highly pleasing and pleasant in the midst of difficulties and trials — all these emotions are “felt” experiences. When the believer experiences a joyful happiness, there is an absence of anxiety, tension and want in his soul; conversely, when the believer is in a “state of want,” that longing produces a disquieting unrest in his soul, so instead of being at peace and satisfied, he is anxious and restless.
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VIRTUE: OBEDIENCE/SUBMISSION TO GOD"S WILL
Excerpt: Mystical City of God by Venerable Maria de Jesus of Agreda
Thereupon His Majesty announced to all the other Angels that the time of the Redemption had come and that He had commanded it to be brought to the world without delay; for already, in their own presence, the most holy Mary had been prepared and adorned to be His Mother, and had been exalted to the supreme dignity. The heavenly Spirits heard the voice of their Creator, and with incomparable joy and thanksgiving for the fulfillment of His eternal and perfect will, they intoned new canticles of praise, repeating therein that hymn of Sion: "Holy, holy, holy art Thou, God and Lord Sabaoth (Is. 6, 3). Just and powerful art Thou, Lord our God, Who livest in the highest (Ps. 112, 5) and lookest upon the lowly of the earth. Admirable are all Thy works, most high and exalted in Thy designs."
The supernal prince Gabriel, obeying with singular delight the Divine command and accompanied by many thousands of most beautiful Angels in visible forms, descended from the highest Heaven. The appearance of the great prince and legate was that of a most handsome youth of rarest beauty; his face emitted resplendent rays of light, his bearing was grave and majestic, his advance measured, his motions composed, his words weighty and powerful, his whole presence displayed a pleasing, kindly gravity and more of godlike qualities than all the other Angels until then seen in visible form by the heavenly Mistress. He wore a diadem of exquisite splendor and his vestments glowed in various colors full of refulgent beauty. Encased on his breast, he bore a most beautiful cross, disclosing the mystery of the Incarnation, which He had come to announce. All these circumstances were calculated to rivet the affectionate attention of the most prudent Queen. The whole of this celestial army with their princely leader holy Gabriel directed their flight to Nazareth, a town of the province of Galilee, to the dwelling place of most holy Mary. This was an humble cottage and her chamber was a narrow room, bare of all those furnishings which are wont to be used by the world in order to hide its own meanness and want of all higher goods. The heavenly Mistress was at this time fourteen years, six months and seventeen days of age; for her birthday anniversary fell on the eighth of September and six months seventeen days had passed since that date, when this greatest of all mysteries ever performed by God in this world, was enacted in Her.
The bodily shape of the heavenly Queen was well proportioned and taller than is usual with other maidens of her age; yet extremely elegant and perfect in all its parts. Her face was rather more oblong than round, gracious and beautiful, without leanness or grossness; its complexion clear, yet of a slightly brownish hue; her forehead spacious yet symmetrical; her eyebrows perfectly arched; her eyes large and serious, of incredible and ineffable beauty and dove-like sweetness, dark in color with a mixture tending toward green; her nose straight and well shaped; her mouth small, with red-colored lips, neither too thin nor too thick. All the gifts of nature in Her were so symmetrical and beautiful, that no other human being ever had the like. To look upon Her caused feelings at the same time of joy and seriousness, love and reverential fear. She attracted the heart and yet restrained it in sweet reverence; her beauty impelled the tongue to sound her praise, and yet her grandeur and her overwhelming perfections and graces hushed it to silence. In all that approached Her, She caused Divine effects not easily explained; She filled the heart with heavenly influences and Divine operations, tending toward the Divinity.
Her garments were humble and poor, yet clean, . . . arranged and worn without pretense, but with the greatest modesty and propriety. At the time when, without her noticing it, the embassy of Heaven drew nigh unto Her, She was engaged in the highest contemplation concerning the mysteries which the Lord had renewed in Her by so many favors during the nine preceding days. And since, as we have said above, the Lord himself had assured Her that His Only-begotten would soon descend to assume human form, this great Queen was full of fervent and joyful affection in the expectation of its execution and inflamed with humble love, She spoke in her heart: "Is it possible that the blessed time has arrived, in which the Word of the eternal Father is to be born and to converse "with men? (Barauch 10, 38). That the world should possess Him? That men are to see Him in the flesh? (Is. 40, 5). That His inaccessible light is to shine forth to illumine those who sit in darkness? (Is. 9, 2). O, who shall be worthy to see and know Him! O, who shall be allowed to kiss the earth touched by His feet!"
"Rejoice, ye heavens, and console thyself, O earth (Ps. 95, 11); let all things bless and extol Him, since already His eternal happiness is nigh! O children of Adam, afflicted with sin, and yet creatures of My Beloved, now shall you raise your heads and throw off the yoke of your ancient servitude! (Is. 14, 25). O, ye ancient Forefathers and Prophets, and all ye just, that are detained in Limbo and are waiting in the bosom of Abraham, now shall you be consoled and your much desired and long promised Redeemer shall tarry no longer! (Agg. 2, 8). Let us all magnify Him and sing to Him hymns of praise! O who shall be the slave of Her, whom Isaias points out as His Mother (Is. 7, 4); O Emmanuel, true God and Man! O key of David, Who art to unlock Heaven! (Is. 22, 22). O eternal Wisdom! O Lawgiver of the new Church! Come, come to us, O Lord, and end the captivity of Thy people; let all flesh see Thy salvation!" (Is. 40, 5).
In order that the mystery of the Most High might be fulfilled, the holy Archangel Gabriel, in the shape described in the preceding chapter and accompanied by innumerable Angels in visible human forms and resplendent with incomparable beauty, entered into the chamber, where most holy Mary was praying. It was on a Thursday at six o'clock in the evening and at the approach of night. The great modesty and restraint of the Princess of Heaven did not permit Her to look at him more than was necessary to recognize him as an Angel of the Lord. Recognizing him as such, She, in her usual humility, wished to do him reverence; the holy princes would not allow it; on the contrary he himself bowed profoundly as before his Queen and Mistress, in whom he adored the heavenly mysteries of his Creator. At the same time he understood that from that day on the ancient times and the custom of old whereby men should worship Angels, as Abraham had done (Gen. 38, 2), were changed. For as human nature was raised to the dignity of God Himself in the person of the Word, men now held the position of adopted children, of companions and brethren of the Angels, as the Angel said to Evangelist Saint John, when he refused to be worshipped (Apoc. 19, 10).
The holy Archangel saluted our and his Queen and said: "Ave gratia plena, Dominus tecum, benedicta tu in mulieribus" (Luke 1, 28). Hearing this new salutation of the Angel, this most humble of all creatures was disturbed, but not confused in mind (Luke 1, 29). This disturbance arose from two causes: first, from her humility, for She thought Herself the lowest of the creatures and thus in her humility, was taken unawares at hearing Herself saluted and called the "Blessed among women;" secondly, when She heard this salute and began to consider within Herself how She should receive it, She was interiorly made to understand by the Lord, that He chose Her for His Mother, and this caused a still greater perturbance, having such an humble opinion of Herself. On account of this perturbance the Angel proceeded to explain to Her the decree of the Lord, saying: "Do not fear, Mary, for thou hast found grace before the Lord (Luke 1, 30); behold thou shalt conceive a Son in thy womb, and thou shalt give birth to Him, and thou shalt name Him Jesus; He shall be great, and He shall be called Son of the Most High," and the rest as recorded of the holy Archangel.
Our most prudent and humble Queen alone, among all the creatures, was sufficiently intelligent and magnanimous to estimate at its true value such a new and unheard of sacrament; and in proportion as She realized its greatness, so She was also moved with admiration. But She raised her humble heart to the Lord, Who could not refuse Her any petition, and in the secret of her spirit She asked new light and assistance by which to govern Herself in such an arduous transaction; for, as we have said in the preceding chapter, the Most High, in order to permit Her to act in this mystery solely in faith, hope and charity, left Her in the common state and suspended all other kinds of favors and interior elevations, which She so frequently or continually enjoyed. In this disposition She replied and said to holy Gabriel, what is written in Saint Luke: "How shall this happen, that I conceive and bear; since I know not man?" At the same time She interiorly represented to the Lord the vow of chastity, which She had made and the espousal, which His Majesty had celebrated with Her.
The holy prince Gabriel replied (Luke 1, 24) : "Lady, it is easy for the Divine power to make Thee a Mother without the co-operation of man; the Holy Spirit shall remain with Thee by a new presence and the virtue of the Most High shall overshadow Thee, so that the Holy of holies can be born of Thee, Who shall Himself be called the Son of God. And behold, thy cousin Elisabeth has likewise conceived a son in her sterile years and this is the sixth month of her conception; for nothing is impossible with God. He that can make her conceive, who was sterile, can bring it about, that Thou, Lady, be His Mother, still preserving thy virginity and enhancing thy purity.
With these and many other words the ambassador of Heaven instructed the most holy Mary, in order that, by the remembrance of the ancient promises and prophecies of holy Writ, by the reliance and trust in them and in the infinite power of the Most High, She might overcome her hesitancy at the heavenly message. But as the Lady herself exceeded the Angels in wisdom, prudence and in all sanctity, She withheld her answer, in order to be able to give it in accordance with the Divine will and that it might be worthy of the greatest of all the mysteries and sacraments of the divine power. She reflected that upon her answer depended the pledge of the most blessed Trinity, the fulfillment of his promises and prophecies, the most pleasing and acceptable of all sacrifices, the opening of the gates of Paradise, the victory and triumph over Hell, the Redemption of all the human race, the satisfaction of the Divine justice, the foundation of the new law of grace, the glorification of men, the rejoicing of the Angels, and whatever was connected with the Incarnation of the Only-begotten of the Father and His assuming the form of servant in her virginal womb (Philip 2, 7).
A great wonder, indeed, and worthy of our admiration, that all these mysteries and whatever others they included, should be entrusted by the Almighty to an humble Maiden and made dependent upon her fiat. But befittingly and securely He left them to the wise and strong decision of this courageous Woman (Prov. 31, 11), since She would consider them with such magnanimity and nobility, that perforce His confidence in Her was not misplaced. The operations, which proceed within the Divine Essence, depend not on the co-operation of creatures, for they have no part in them and God could not expect such co-operations for executing the works ad intra, but in the works ad extra and such as were contingent, among which that of becoming man was the most exalted, He could not proceed without the co-operation of most holy Mary and without her free consent. For He wished to reach this acme of all the works outside Himself in Her and that we should owe this benefit to this Mother of wisdom and our Reparatrix.
Therefore this great Lady considered and inspected profoundly this spacious field of the dignity of Mother of God (Prov. 21, 16) in order to purchase it by her fiat; She clothed Herself in fortitude more than human, and She tasted and saw how profitable was this enterprise and commerce with the Divinity. She comprehended the ways of His hidden benevolence and; adorned Herself with fortitude and beauty. And having conferred with Herself and with the heavenly messenger Gabriel about the grandeur of these high and Divine sacraments, and finding Herself in excellent condition to receive the message sent to Her, her purest soul was absorbed and elevated in admiration, reverence and highest intensity of Divine love. By the intensity of these movements and supernal affections, her most pure heart, as it were by natural consequence, was contracted and compressed with such force, that it distilled three drops of her most pure blood, and these, finding their way to the natural place for the act of conception, were formed by the power of the Divine and holy Spirit, into the Body of Christ our Lord. Thus the matter, from which the most holy humanity of the Word for our Redemption is composed, was furnished and administered by the most pure heart of Mary and through the sheer force of her true love. At the same moment, with a humility never sufficiently to be extolled, inclining slightly her head and joining her hands, She pronounced these words, which were the beginning of our salvation: "Fiat mihi secundum verbum tuum" (Luke 1,31).
At the pronouncing of this "fiat," so sweet to the hearing of God and so fortunate for us, in one instant, four things happened. First, the most holy Body of Christ our Lord was formed from the three drops of blood furnished by the heart of most holy Mary. Secondly, the most holy Soul of the same Lord was created, just as the other souls. Thirdly, the Soul and the Body united in order to compose His perfect humanity. Fourthly, the Divinity united Itself in the Person of the Word with the humanity, which together became one composite being in hypostatical union; and thus was formed Christ true God and Man, our Lord and Redeemer. This happened in springtime on the twenty-fifth of March, at break or dawning of the day, in the same hour, in which our first father Adam was made and in the year of the creation of the world 5199, which agrees also with the count of the Roman Church in her Martyrology under the guidance of the Holy Ghost. This reckoning is the true and certain one, as was told me, when I inquired at command of my superiors. Conformable to this the world was created in the month of March, which corresponds to the beginning of creation. And as the works of the Most High are perfect and complete (Deut. 32, 4), the plants and trees come forth from the hands of his Majesty bearing fruit, and they would have borne them continually without intermission, if sin had not changed the whole nature. The Divine Child began to grow in the natural manner in the recess of the womb, being nourished by the substance and the blood of His most holy Mother, just as other men; yet it was more free and exempt from the imperfections, to which other children of Adam are subject in that place and period. For from some of these, namely those that are accidental and unnecessary to the substance of the act of generation, being merely effects of sin, the Empress of Heaven was free. She was also free from the superfluities caused by sin, which in other women are common and happen naturally in the formation, sustenance and growth of their children. For the necessary matter, which is proper to the infected nature of the descendants of Eve and which was wanting in Her, was supplied and administered in Her by the exercise of heroic acts of virtue and especially by charity. By the fervor of her soul and her loving affections the blood and humors of her body were changed and thereby Divine Providence provided for the sustenance of the Divine Child. Thus in a natural manner the humanity of our Redeemer was nourished, while His Divinity was recreated and pleased with her heroic virtues. Most holy Mary furnished to the Holy Ghost, for the formation of this Body, pure and limpid blood, free from sin and all its tendencies. And whatever impure and imperfect matter is supplied by other mothers for the growth of their children was administered by the Queen of Heaven most pure and delicate in substance. For it was built up and supplied by the power of her loving affections and her other virtues. In a like manner was purified whatever served as food for the heavenly Queen. For, as She knew that her nourishment was at the same time to sustain and nourish the Son of God, She partook of it with such heroic acts of virtue, that the angelic Spirits wondered how such common human actions could be connected with such supernal heights of merit and perfection in the sight of God.
Thus adorned and deified by the Divinity and its gifts, the most holy soul of Christ our Lord proceeded in its operations in the following order: immediately it began to see and know the Divinity intuitively as It is in Itself and as It is united to His most holy humanity, loving It with the highest beatific love and perceiving the inferiority of the human nature in comparison with the essence of God. The Soul of Christ humiliated Itself profoundly, and in this humility It gave thanks to the immutable being of God for having created It and for the benefit of the hypostatic union, by which, though remaining human, it was raised to the essence of God. It also recognized that His most holy humanity was made capable of suffering, and was adapted for attaining the end of the Redemption. In this knowledge it offered itself as the Redeemer in sacrifice for the human race (Ps. 39, 8), accepting the state of suffering and giving thanks in His Own name and in the name of mankind to the eternal Father. He recognized the composition of His most holy humanity, the substance of which it was made, and how most holy Mary by the force of her charity and of her heroic virtues, furnished its substance. He took possession of this holy tabernacle and dwelling; rejoicing in its most exquisite beauty, and, well pleased, reserved as His Own property the soul of this most perfect and most pure Creature for all eternity.
He praised the eternal Father for having created Her and endowed Her with such vast graces and gifts; for having exempted Her and freed Her from the common law of sin, as His Daughter, while all the other descendants of Adam have incurred its guilt (Rom. 5, 18). He prayed for the most pure Lady and for Saint Joseph, asking eternal salvation for them. All these acts, and many others, were most exalted and proceeded from Him as true God and Man. Not taking into account those that pertain to the Beatific Vision and love, these acts and each one by itself, were of such merit that they alone would have sufficed to redeem infinite worlds, if such could exist.
Even the act of obedience alone, by which the most holy humanity of the Word subjected itself to suffering and prevented the glory of His Soul from being communicated to His Body, was abundantly sufficient for our salvation. But although this sufficed for our salvation, nothing would satisfy His immense love for men except the full limit of effective love (John 13, 1); for this was the purpose of His life, that He should consume it in demonstrations and tokens of such intense love, that neither the understanding of men nor of Angels was able to comprehend it. And if in the first instant of His entrance into the world He enriched it so immeasurably, what treasures, what riches of merits must He have stored up for it, when He left it by His Passion and Death on the Cross after thirty-three years of labor and activity all Divine! O immense love! O charity without limit! O mercy without measure! O most generous kindness! and, on the other hand, O ingratitude and base forgetfulness of mortals in the face of such unheard of and such vast benefaction! What would have become of us without Him? How much less could we do for this our Redeemer and Lord, even if He had conferred on us but small favors, while now we are scarcely moved and obliged by His doing for us all that He could? If we do not wish to treat as a Redeemer Him, Who has given us eternal life and liberty, let us at least hear Him as our Teacher, let us follow Him as our Leader, as our guiding light, which shows us the way to our true happiness.
These operations of Christ our Lord in the first instant of His conception were followed, in another essential instant, by the Beatific Vision of the Divinity, . . for in one instant of time many instants of essence can take place. In this Vision the heavenly Lady perceived with clearness and distinction the mystery of the hypostatic union of the Divine and the human natures in the Person of the eternal Word, and the most holy Trinity confirmed Her in the title and the rights of Mother of God. This in all rigor of truth She was, since She was the natural Mother of a Son, Who was eternal God with the same certainty and truth as He was man. Although this great Lady did not directly co-operate in the union of the Divinity with the humanity, She did not on this account lose her right to be called the Mother of the true God; for She concurred by administering the material and by exerting her faculties, as far as it pertained to a true Mother; and to a greater extent than to ordinary mothers, since in Her the conception and the generation took place without the aid of a man. Just as in other generations the agents, which bring them about in the natural course, are called father and mother, each furnishing that which is necessary, without however concurring directly in the creation of the soul, nor in its infusion into the body of the child; so also, and with greater reason, most holy Mary must be called, and did call Herself, Mother of God; for She alone concurred in the generation of Christ, true God and Man, as a Mother, to the exclusion of any other natural cause; and only through this concurrence of Mary in the generation, Christ, the Man-God, was born.
But She was especially persistent and fervent in her prayer to obtain guidance of the Almighty for the worthy fulfillment of her office as Mother of the Only-begotten of the Father. For this, before all other graces, Her humble heart urged Her to desire, and this was especially the subject of her solicitude, that She might be guided in all her actions as becomes the Mother of God. The Almighty answered Her: "My Dove, do not fear, for I will assist thee and guide thee, directing thee in all things necessary for the service of My Only-begotten Son." With this promise She came to Herself and issued from her ecstasy, in which all that I have said had happened, and which was the most wonderful She ever had. Restored to her faculties, her first action was to prostrate Herself on the earth and adore her holiest Son, God and Man, conceived in her virginal womb; for this She had not yet done with her external and bodily senses and faculties. Nothing that She could do in the service of her Creator, did this most prudent Mother leave undone. From that time on She was conscious of feeling new and Divine effects in her holiest soul and in her exterior and interior faculties. And although the whole tenor of her life had been most noble both as regards her body as her soul; yet on this day of the incarnation of the Word it rose to still greater nobility of spirit and was made more godlike by still higher reaches of grace and indescribable gifts.
WORDS of the QUEEN
My dearest daughter, many times I have confided and manifested to thee the love burning within my bosom: for I wish that it should be ardently re-enkindled within thy own, and that thou profit from the instruction, which I give thee. Happy is the soul, to which the Most High manifests His holy and perfect will; but more happy and blessed is he, who puts into execution, what he has learned. In many ways God shows to mortals the highways and pathways of eternal life: by the Gospels and the holy Scriptures, by the Sacraments and the laws of the holy Church, by the writings and examples of the Saints, and especially, by the obedience due to the guidings of its ministers, of whom His Majesty said: "Whoever hears you, hears Me;" for obeying them is the same as obeying the Lord Himself. Whenever by any of these means thou hast come to the knowledge of the will of God, I desire thee to assume the wings of humility and obedience, and, as if in ethereal flight or like the quickest sunbeam, hasten to execute it and thereby fulfill the Divine pleasure.
Besides these means of instruction, the Most High has still others in order to direct the soul; namely, He intimates His perfect will to them in a supernatural manner, and reveals to them many sacraments. This kind of instruction is of many and different degrees; not all of them are common or ordinary to all souls; for the Lord dispenses His light in measure and weight (Wis. 11, 21). Sometimes He speaks to the heart and the interior feelings in commands; at others, in correction, advising or instructing: sometimes He moves the heart to ask Him; at other times He proposes clearly what He desires, in order that the soul may be moved to fulfill it; again He manifests, as in a clear mirror, great mysteries, in order that they may be seen and recognized by the intellect and loved by the will. But this great and infinite Good is always sweet in commanding, powerful in giving the necessary help for obedience, just in His commands, quick in disposing circumstances so that He can be obeyed, notwithstanding all the impediments which hinder the fulfillment of His most holy will.
In receiving this Divine light, my daughter, I wish to see thee very attentive, and very quick and diligent in following it up in deed. In order to hear this most delicate and spiritual voice of the Lord it is necessary, that the faculties of the soul be purged from earthly grossness and that the creature live entirely according to the spirit; for the animal man does not perceive the elevated things of the Divinity (1 Cor. 2, 14). Be attentive then to His secrets (Is. 34, 16) and forget all that is of the outside; listen, my daughter, and incline thy ear; free thyself from all visible things (Ps. 44, 11). And in order that thou mayest be diligent, cultivate love; for love is a fire, which does not have its effect until the material is prepared; therefore let thy heart always be disposed and prepared. Whenever the Most High bids thee or communicates to thee anything for the welfare of souls, or especially for their eternal salvation, devote thyself to it entirely; for they are bought at the inestimable price of the Blood of the Lamb and of Divine love. Do not allow thyself to be hindered in this matter by thy own lowliness and bashfulness; but overcome the fear which restrains thee, for if thou thyself art of small value and usefulness, the Most High is rich (1 Pet. 1, 18), powerful, great, and by Himself performs all things (Rom. 10, 12). Thy promptness and affection will not go without its reward, although I wish thee rather to be moved entirely by the pleasure of thy Lord.
Benedetta Bonichi, Banchetto di nozze (wedding banquet), 2002. Seen at the exhibition 'L'altra metà dell'arte. Un percorso al femminile nella Collezione Macro', 21 May- 8 November 2015. MACRO museum Rome (Museo d'Arte Contemporanea ROma), 10 October 2015.
ROMA ARCHEOLOGIA / FORO DI TRAIANO: «Qualche anno fa vedevamo spesso dei custodi con buste piene di granchi giganteschi per farci la zuppa…>> di Dott. R. Meneghini, Comune di Roma (10/2012).
Comune di Roma (10/2012).
www.comune.roma.it/wps/portal/pcr?contentId=NEW372376&...
Così come si fa a mangiare i Beni Culturali di Roma?
Mi chiedo che cosa i custodi hanno camminato fuori dal fori con?
In esposizione a Torino (Museo Nazionale del Cinema - Mole Antonelliana) 500 fotografie, dei più importanti fotografi dell'epoca, che ritraggono il regista e il suo lavoro.
Elio Petri (January 29, 1929 - November 10, 1982) was a political Italian filmmaker.
His artistic journey was documented by some of Italy’s most important set photographers (Antonio Benetti, Giovan Battista Poletto, Claudio Patriarca, Tazio Secchiaroli, Sergio Strizzi, Mario Tursi), whose work is exhibited inside the Mole Antonelliana.
more info: www.museocinema.it (english version)
From the Holy Gospel, which God himself first revealed in Paradise (Gen 3:15), afterwards proclaimed by the holy Patriarchs (Gen 22:18; 12:3†; 26:4; 28:14†; 49:10–11) and Prophets (Rom 1:1–4; Heb 1:1–2; Isa 53†; 42:1–4†; 43:25†; 49:5–6, 22–23†; Jer 23:6†; 31:32–33†; 32:39–41†; Mic 7:18–20†; Acts 3:22–24; Acts 10:43), and foreshadowed by the sacrifices and other ceremonies of the law (Lev 1–7†; John 5:46; Heb 9:13–15†; Heb 10:1, 7), and finally fulfilled by his well-beloved Son (Rom 10:4; Gal 4:4–5; Gal 3:24–25; Col 2:17†; Heb 13:8).
The text of the catechism is reproduced from, “The Heidelberg Catechism. A.D. 1563,” in Philip Schaff and David S. Schaff, eds., The Creeds of Christendom (1931; repr., Grand Rapids: Baker, 1996), 3:307–55.
ROMA ARCHEOLOGICA & RESTAURO ARCHITETTURA 2020. Covid, positivo dipendente dei Musei Capitolini mostre e spazi chiusi per sanificazione. Il Messaggero (01/11/2020). Foto: Gianni de Dominicis, Dalla mostra dei marmi dei Torlonia / Facebook (27-30/10/2020) & Avviso di Musei Capitolini (02/11/2020). wp.me/pbMWvy-MU
ROMA - Covid, positivo dipendente dei Musei Capitolini mostre e spazi chiusi per sanificazione. Il Messaggero (01/11/2020). Foto: Gianni de Dominicis, Dalla mostra dei marmi dei Torlonia / Facebook (27-30/10/2020).
È stato scoperto sabato un positivo al Covid-19 nei Musei Capitolini di Roma: si tratta di un impiegato. La struttura museale ha pertanto chiuso immediatamente gli spazi, compresa la mostra "I Marmi Torlonia. Collezionare Capolavori" visitabile dallo scorso 14 ottobre a Villa Caffarelli.
www.flickr.com/photos/imperial_fora_of_rome/50560387617
Il Campidoglio, con una nota ufficiale trasmessa in mattinata, ha fatto sapere che tutte le strutture dei Capitolini resteranno chiuse anche lunedì per poter procere con gli interventi di sanificazione e pulizia degli spazi. Il dipendente, risultato positivo al coronavirus, non verserebbe in gravi condizioni.
Fonte / source:
--- Il Messaggero (01/11/2020).
www.ilmessaggero.it/roma/news/positivi_roma_covid_musei_c...
Foto / fonte / source:
1). Roma, Il guerriero sulla destra sembra non poter sostenere il terribile sguardo di quattro imperatori come Claudio,Vitellio,Traiano ed Antonino Pio (veramente Claudio e Vitellio non tanto terribili) tutti busti del I e II secolo in marmo lunense, salvo Claudio, marmo italico. Gianni de Dominicis, Dalla mostra dei marmi dei Torlonia / Facebook (27-30/10/2020).
2). Roma, Angolo della copertura di sarcofago dedicato alle fatiche di Ercole con coppia distesa
marmo asiatico del 170 d.c. Gianni de Dominicis, Dalla mostra dei marmi dei Torlonia / Facebook (27-30/10/2020).
Gianni de Dominicis, Dalla mostra dei marmi dei Torlonia / Facebook (27-30/10/2020).
Nota: Musei Capitolini: avviso di chiusura. Data di pubblicazione: 31/10/2020; Musei Capitolini (02/11/2020).
Si comunica che domenica 1 e lunedì 2 novembre, i Musei Capitolini, compresa la mostra "I Marmi Torlonia. Collezionare Capolavori" a Villa Caffarelli, saranno chiusi al pubblico per sanificazione degli spazi. Ci scusiamo per il disagio. Riapre martedì 3 novembre la mostra "I Marmi Torlonia. Collezionare Capolavori" a Villa Caffarelli. Rimangono chiusi al pubblico per il momento i Musei Capitolini.
Fonte / source:
--- Musei Capitolini (02/11/2020).
www.museicapitolini.org/it/notizie/musei-capitolini-chius...
S.v.,
www.flickr.com/photos/imperial_fora_of_rome/50494408336
--- ROMA ARCHEOLOGICA & RESTAURO ARCHITETTURA 2020. Long Unseen Trove of Ancient Treasures Goes on Show in Rome. The New York Times (14 Oct. 2020) & La Repubblica (07/08/1982), in: Antonio Cederna Archivio (10/2020). S.v., La Repubblica (13-14/10/2020) & Fondazione Torlonia, Roma (10/2020). wp.me/pbMWvy-K6