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El Arco de Constantino. 25 de julio de 315.
 
 
 
 
 
El Arco de Constantino.  25 de julio de 315.

El Arco de Constantino se erigió para conmemorar la victoria de Constantino I sobre Majencio en el Puente Milvio que tuvo lugar el 28 de octubre de 312.

La Batalla tomó su nombre del Puente Milvio, una ruta importante sobre el Tíber. Constantino ganó la batalla y emprendió el camino que lo llevó a terminar con la Tetrarquía y se convirtió en el único gobernante del Imperio Romano. Maxentius se ahogó en el Tíber durante la batalla; su cuerpo fue luego sacado del río y decapitado, su cabeza desfiló por las calles de Roma al día siguiente de la batalla.

Según cronistas como  Eusebio de Cesarea  y  Lactancio , la batalla marcó el comienzo de la  conversión de Constantino  al  cristianismo . Eusebio de Cesarea cuenta que Constantino y sus  soldados  tuvieron una visión enviada por el  Dios cristiano . Esto se interpretó como una promesa de victoria si el signo de  Chi-Rho , las dos primeras letras del nombre de  Cristo en  griego , se pintaba en los escudos de los soldados. El Arco de Constantino, erigido en celebración de la victoria, ciertamente atribuye el éxito de Constantino a  la intervención divina ; Sin embargo, el  monumento no muestra ningún  simbolismo abiertamente cristiano .

Aunque está dedicado a Constantino, gran parte del material decorativo incorporó trabajos anteriores de la época de los emperadores  Trajano ,  Adriano  y  Marco Aurelio , y por lo tanto es un  collage . El último de los  arcos triunfales existentes  en Roma, también es el único que hace un uso extensivo de la  espolia , reutilizando varios relieves importantes de los monumentos imperiales del siglo II   , que dan un llamativo y famoso contraste estilístico con la escultura recién creada para el  arco .

Cualesquiera que sean las fallas de Maxentius, su reputación en Roma estuvo influenciada por sus contribuciones a  la construcción pública . En el momento de su acceso al trono en 306, Roma se estaba volviendo cada vez más irrelevante para el  gobierno  del imperio, la mayoría de los emperadores eligieron vivir en otros lugares y se centraron en defender los frágiles  límites , donde con frecuencia fundaron nuevas ciudades. Este factor contribuyó a su capacidad para tomar el poder. Por el contrario, Maxentius se concentró en restaurar la  capital , siendo su epíteto  conservator urbis suae  (preservador de su ciudad). Así, Constantino fue percibido, entre otras cosas, como el deponente de uno de los mayores benefactores de la ciudad y necesitaba adquirir legitimidad. Mucha  controversia ha rodeado el  mecenazgo  de las obras públicas de este período. El filósofo alemán  Walter Benjamin  observó que la historia se ve a través de los ojos del  vencedor , y Constantino y sus biógrafos no fueron una excepción. Emitiendo una  damnatio memoriae  , se dispuso a borrar sistemáticamente la  memoria  de Majencio. En consecuencia, sigue existiendo una incertidumbre considerable con respecto al patrocinio de los edificios públicos de principios del siglo IV, incluido el Arco de Constantino, que originalmente pudo haber sido un  Arco de Majencio .

El Arco De Constantino Es Un Arco De Triunfo En Roma Situado Entre El  Coliseo Y La Colina Del Palatino Fue Erigido Por El Senate Romano Para  Conmemorar La Victoria De Constantino
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Reply  Message 73 of 78 on the subject 
From: BARILOCHENSE6999 Sent: 18/10/2022 00:27

Mary Magdalene



In our current timeline - one wonders if Mary Magdalene was the wife of Jesus - and/or had a daughter with him named Sarah - thus perpetuating a sacred bloodline moving into modern day as teachers.

Mary Magdalene was the most important woman disciple in the movement of Jesus. Tradition has labeled her a prostitute, but there is nothing in the Bible to support this view and much to dispute it.

Mary Magdalene, which probably means "Mary of Magdala", a town on the western shore of the Lake of Tiberias, is described in the New Testament as a follower of Jesus both in the canon and in the apocrypha. Nothing is known about her outside of Scripture. Her feast day is July 22.

 


 


Archaeologists discover a 2,000-year-old synagogue at 'birthplace of Mary Magdalene' and say she may have attended the sacred temple that once stood at the ancient Jewish town of Magdala in Israel   Daily Mail - December 15, 2021

 


 

Mary Magdalene in the Canon

For part of her story, Catholics and Protestants agree: She is mentioned in Luke 8:3 as one of the women who "ministered to Christ of their substance". Their motive, according to the author of Luke was that of gratitude for deliverances he had wrought for them: Luke tells that out of Mary were cast seven demons, in an exorcism. These women accompanied him also on his last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke 23:55). They were witnesses to the Crucifixion.

There Mary remained until all was over, and the body was taken down and laid in a tomb prepared for Joseph of Arimathea. Again, in the earliest dawn of the first day of the week she, with Salome and Mary the mother of James, (Matt. 28:1; Mark 16:2); Peter 12), came to the sepulchre, bringing with them sweet spices, that they might anoint the body of Jesus. They found the sepulchre empty but saw the "vision of angels" (Matt 28:5). As the first witness to the Resurrection, Mary Magdalene hastened to tell Peter and another - unknown - apostle, (John 20:1, 2), (gaining her the epithet "apostle to the apostles") and again immediately returned to the sepulchre.

There she lingered thoughtfully, weeping at the door of the tomb. The risen Lord appeared to her, but at first she knew him not. His utterance of her name "Mary" recalled her to consciousness, and she uttered the joyful, reverent cry, "Rabboni". She would fain have clung to him, but he forbade her: "17 Jesus said to her, 'Do not cling to Me, for I have not yet ascended to My Father; but go to My brethren and say to them, "I am ascending to My Father and your Father, and to My God and your God."'"

This is the last entry in the canonic New Testament regarding Mary of Magdala, who now returned to Jerusalem.

 


 

The Gospel of Mary

Further attestation of Mary of Magdala and her role among some early Christians is provided by the apocryphal Gospel of Mary Magdalene. which survives in two 3rd century Greek fragments and a longer 5th century translation into Coptic. Tellingly, in the Gospel the testimony of a woman first needed to be defended. All of these manuscripts were first discovered and published between 1938 and 1983, but as early as the 3rd century there are Patristic references to the Gospel of Mary. These writings reveal the degree to which the gospel was despised and dismissed by the early church fathers. In the fragmentary text, the disciples ask questions of the risen Savior (a designation that dates the original no earlier than the 2nd century) and are answered.

Then they grieve, saying, "How shall we go to the Gentiles and preach the Gospel of the Kingdom of the Son of Man? If even he was not spared, how shall we be spared?" And Mary Magdalene bids them take heart: "Let us rather praise his greatness, for he prepared us and made us into men." She then delivers - at Peter's request - a vision of the Savior she has had, and reports her discourse with him, which shows Gnostic influences.

 

Her vision does not meet with universal approval:

 

    "But Andrew answered and said to the brethren, 'Say what you think concerning what she said. For I do not believe that the Savior said this. For certainly these teachings are of other ideas."

    "Peter also opposed her in regard to these matters and asked them about the Savior. "Did he then speak secretly with a woman, in preference to us, and not openly? Are we to turn back and all listen to her? Did he prefer her to us?"

Karen King has observed, "The confrontation of Mary with Peter, a scenario also found in The Gospel of Thomas, Pistis Sophia, and The Gospel of the Egyptians, reflects some of the tensions in second-century Christianity. Peter and Andrew represent orthodox positions that deny the validity of esoteric revelation and reject the authority of women to teach."

 


 

Expansion of the Mary Magdalene Tradition

Tradition as early as the 3rd century identified as Mary Magdalene the woman who was a sinner in Luke 7:36-50:"

 

    37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,

    38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment."

Though there is no connection made in the New Testament, nor is the woman in the house of the Pharisee given a name, the idea that Mary was "the woman who was a sinner", or that she was unchaste, was developed by the Patristic writers of the 3rd and 4th centuries. This idea is rejected by most Protestants. Catholics, on the other hand, consider this one person to be, not only the sinner of Luke 7:36-50 but also Mary of Bethany, the sister of Martha and the resurrected Lazarus (Luke 10:38-42 and John 1:10); although the Roman Catholic Church withdrew from this linkage at the Second Vatican Council (1969) it survives strongly in folk Catholicism.

For some Christians, the idea developed by Church fathers, that Mary is also the woman that Jesus had rescued from being stoned to death (as recounted in the Pericope Adulterae) still holds true. However those critical scholars who are drawing conclusions from the canonic texts alone believe that the woman Jesus rescued and Mary were two separate persons. Conservative early-19th century theological traditions, vividly realized in the Mel Gibson movie The Passion of the Christ, portray the prostitute and Mary as the same person, and Martin Scorsese's earlier film adaptation of Nikos Kazantzakis's novel The Last Temptation of Christ followed a similar tradition.

 


 

Veneration of Mary Magdalene

As a Roman Catholic saint, Mary Magdalene's relics were venerated at Saint Maximin la Sainte Baume, Provence, and attracted such throngs of pilgrims that the great Basilica was erected there from the mid thirteenth century, one of the finest Gothic churches in the south of France. Though her bones were scattered at the French Revolution, her head is said to remain in her shrine in a cave at La Sainte-Baume near Marseille, although another medieval tradition holds that she died in Ephesus and was buried in Constantinople.

The Magdalene became a symbol of repentance for the vanities of the world, and Mary Magdalene was the patron of Magdalene College, Cambridge (pronounced "maudlin", as in weepy penitents). Unfortunately her name was also used for the infamous Magdalen Asylums in Ireland where supposedly fallen women were treated as slaves.

 


 

Wife of Jesus?

Some modern writers, notably the authors of the 1982 Holy Blood, Holy Grail (2003) and Dan Brown in the novel The Da Vinci Code (2003), hold that:

Mary Magdalene was in fact the wife of Jesus, and that fact was omitted by Pauline Christian revisionists and editors of the Gospels.

These writers cite non-canonical and Gnostic writings in selective portions to support their argument. While sources like the Gospel of Philip depict Mary Magdalene as being closer to Jesus than any other disciple, there is no ancient document which claims she was his wife. It is thought the meaning here is Mary Magdalene knew what Jesus was talking about. She understood him, while the disciples did not.

An argument for support of this speculation is that bachelorhood was very rare for Jewish males of Jesus' time, being generally regarded as a transgression of the first mitzvah (divine commandment) - "Be fruitful and multiply". It would have been unthinkable for an adult, unmarried Jew to travel about teaching as a rabbi, as Jesus certainly did.

A counter-argument to this is that the Judaism of Jesus' time was very diverse and the role of the rabbi was not yet well defined. Celibate teachers like John the Baptist were known in the communities of the Essenes, and Paul of Tarsus was an example of an unmarried itinerant teacher among the Christians, at a time when most Christians were still practicing Jews. It was really not until after the Roman destruction of the Second Temple in A.D. 70 that Rabbinic Judaism became dominant and the role of the rabbi made uniform in Jewish communities.

Mary Magdalene appears with more frequency than other women in the canonical Gospels and is shown as being a close follower of Jesus. Mary's presence at the Crucifixion and Jesus's tomb, while hardly conclusive, is at least consonant with the role of grieving wife and widow, although if that were the case Jesus might have been expected to make provision for her care as well as for his mother Mary. Given the lack of contemporary documentation, this scenario cannot be proven, and although some consider the idea desirable to believe, most scholars do not take it seriously.

 


 

Metaphysical Marriage

Other reasoning would say that Christ was already married to the Church - an image that was developed first by Paul in what became the New Testament and then later expanded on by the Church fathers. Some writers, following an early tradition that Jesus is in a mystical sense the second Adam (again beginning with Paul and continuing with Irenaeus and others), embody this sense with literal parallels: like the first Adam, his bride was taken from his side when he had fallen asleep (died on the cross). In medieval Christian anagogic exegesis, the blood and water which came from his side when he was pierced, was held to represent the bringing forth of the Church with its analogy in the water of baptism and the wine of the new covenant. Thus Christ can be said to already have a wife in the Church; and so it would not be considered possible or tolerable to believe that he was otherwise married.

The Urantia Book (1955) maintains that Jesus was not married to Mary or any other woman. According to its account, he refused an offer of marriage at age eighteen because he was dedicated to his "Father's business" ("If I am a son of destiny, I must not assume obligations of lifelong duration until such a time as my destiny shall be made manifest"), but gained parental experience by becoming the sole supporter and father-figure to his siblings after Joseph died. Mary Magdalene

 



Some people link Mary to the Holy Grail and the Knights Templar. Secular books with names such as Holy Blood, Holy Grail and The Woman With the Alabaster Jar expand on traditions that she committed sexual sins. They claim that Jesus married her and fathered one or more children. These books are based on fiction, not fact. below is quoted information from that text.

In popular Christian tradition Mary Magdalene is a prostitute who finds redemption by apprenticing herself to Jesus. And she figures most noticeably in the Fourth Gospel, where she is the first person to behold Jesus after the Resurrection. In consequence she is extolled as a saint, especially in France - where, according to medieval legends, she is said to have brought the Holy Grail.

 

The Magdalene is not, at any point in any of the Gospels, said to be a prostitute. When she is first mentioned in the Gospel of Luke, she is described as a woman 'out of whom went seven devils'. It is generally assumed that this phrase refers to a species of exorcism on Jesus' part, implying the Magdalene was possessed. But the phrase may equally refer to some sort of conversion and/or ritual initiation.

The cult of Ishtar or Astarte - the Mother Goddess and 'Queen of Heaven' - involved, or example, a seven-stage initiation [the seven veils]. Prior to her affiliation with Jesus, the Magdalene may well have been associated with such a cult. Migdal, or Magdala, was the 'Village of Doves', and there is some evidence that sacrificial doves were in fact bred there. And the dove was the sacred symbol of Astarte. - Baigent, Leigh & Lincoln, The Holy Blood and the Holy Grail

 

In some versions of history, Magdalene is viewed as the mother of the Merovingian Dynasty. Mary Magdalene was the redeemed sinner who was the first to see Christ after his Resurrection. Through her redemption from sin and her unique knowledge of the Risen Christ, she was regarded by the occult initiates of the Middle Ages as a medium of secret revelation. Those initiates had chosen the planet Venus as her symbol in the cosmos.
- Henry Lincoln, The Holy Place 

 

Long ago her name was Isis, Queen of the benevolent springs, Come to me all you who labour and are heavy laden, and I will give your the rest.. Others knew her as Magdalene with the celebrated vase full of healing balm. The initiated know her to be Notre Dame Des Cross.
Le Serpent Rouge 

 

Mary Magdalene had her surname of Magdala, a castle, and was born of right noble lineage and parents, which were descended of the lineage of kings. And her father was named Cyrus, and her mother Eucharis. She with her brother Lazarus, and her sister Martha, possessed the castle of Magdalo, which is two miles from Nazareth, and Bethany, the castle which is nigh to Jerusalem, and also a great part of Jerusalem, which, all these things they departed among them.
Legenda Aurea (published in Genoa in 1275) 

 

She was also high priestess of the Temple of Ishtar at Magdala, and as such she would have been the keeper of the doves. She is linked with Benjamite, the tribe which was ostracized because they were of the line of Cain. So too was Hiram Abiff, architect of the Temple of Solomon.
- David Wood, Genesis 

 

The idea that Mary [Jesus' mother] had been an adultress never completely disappeared in Christian mythology. Instead, the character of Mary was split into two: Mary the mother of Jesus, believed to be a virgin, and Mary Magdalene, believed to be a woman of ill repute.

The idea that the character of Mary Magdalene is also derived from Miriam the mythical mother of Yeishu, is corroborated by the fact that the strange name 'Magdalene' clearly resembles the Aramaic term 'mgadla nshaya' meaning 'women's hairdresser'. Because the Christians did not know what the name 'Magdalene' meant, they later conjectured that it meant that she had come from a place called Magdala on the west of Lake Kinneret. The idea of the two Marys fitted in well with the pagan way of thinking. The image of Jesus being followed by the two Marys is strongly reminiscent of Dionysus being followed by Demeter and Persephone.

- Hayyim ben Yehoshua, The Myth of the Historical Jesus 

 



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Reply  Message 74 of 78 on the subject 
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Reply  Message 75 of 78 on the subject 
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From: BARILOCHENSE6999 Sent: 05/06/2023 16:57


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Reply  Message 78 of 78 on the subject 
From: BARILOCHENSE6999 Sent: 07/12/2023 04:24
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Iglesia de Santa María de la Victoria

 
 
 
 
 
 
Fachada de Santa María de la Victoria.

La Iglesia de Santa María de la Victoria (en italianoSanta María della Vittoria) es una pequeña basílica en Roma (Italia), en la Via XX Settembre.

Los Carmelitas descalzos obtuvieron un Breve apostólico de Paulo V para edificar conventos de su Orden en cualquier parte de la Cristiandad; fue este el primero que fundaron en la última parte del Monte Quirinal el año de 1606.

Historia[editar]

La iglesia se fundó en 1605 como una capilla dedicada a san Pablo para los carmelitas descalzos. La propia orden dotó de fondos a la obra del edificio hasta el descubrimiento en las excavaciones de la escultura conocida como el Hermafrodita BorgheseScipione Borghese se apropió de ella, pero a cambio, y quizá para compensar su pérdida de influencia debido a la muerte de su tío y patrón, financió el resto de la obra de la fachada y prestó a la orden a su arquitecto, Giovanni Battista Soria. Estas concesiones, sin embargo, sólo se llevaron a efecto en 1624, aunque la obra se acabó dos años más tarde.

Después de la victoria católica en la batalla de la Montaña Blanca en 1620, que hizo retroceder la Reforma en Bohemia, la iglesia fue consagrada de nuevo a la Virgen María. Una imagen maltrecha había sido recuperada del ámbito de aquella batalla por Fray Domingo de Jesús María, de dicha Orden, de las ruinas de la casa de campo de un noble cristiano bohemio, a la cual se le atribuyó la victoria, llamándola Santa María de la Victoria. La imagen fue llevada a Roma por Fray Domingo, depositándose en Santa María la Mayor en presencia de Gregorio XV.

El nombre de Santa María de la Victoria, se dio ulteriormente, en conmemoración por haber reconquistado el emperador Fernando I la ciudad de Praga en 1671. Estandartes turcos capturados en el Sitio de Viena de 1683 cuelgan en la iglesia, como parte de este tema victorioso.

Vista general[editar]

Arquitectura[editar]

La capilla Cornaro, con el Éxtasis de santa Teresa de Bernini presidiendo el altar, representada en una pintura de Guido Ubaldo Abbatini, 1652 (Staatliche Museum, Schwerin).

La iglesia es la única estructura diseñada y completada por el arquitecto del Barroco temprano, Carlo Maderno, aunque el interior padeció un fuego en 1833 y requirió una restauración. Su fachada, sin embargo, fue erigida por Soria en vida de Maderno (1624-1626), mostrando la inconfundible influencia de la cercana Santa Susanna de Maderno.

Su interior tiene una sola nave, amplia, bajo una bóveda segmentada baja, con tres capillas laterales interconectadas detrás de arcos separados por colosales pilastras corintias con capiteles dorados que apoyan un rico entablamento. Revestimientos de mármol que contrastan entre sí están enriquecidos con ángeles y putti de estuco blanco y dorado en bulto redondo. El interior fue enriquecido progresivamente después de la muerte de Maderno; su bóveda fue pintada al fresco en 1663 con temas triunfales dentro de compartimentos con marcos ficticios: La Virgen María triunfa sobre la Herejía y Caída de los ángeles rebeldes ejecutados por Giovanni Domenico Cerrini.

Obras[editar]

Sin duda, parte de la fama de este templo se debe a albergar una de las obras maestras del Barroco, la capilla Cornaro, espectacular y teatral espacio presidido por el grupo escultórico que representa el Éxtasis de Santa Teresa, de Gian Lorenzo Bernini, quizá la obra más conocida de este autor en el campo de la escultura. En la capilla situada frente a esta, dedicada a San José, se encuentra un grupo escultórico que representa el tema del Sueño de San José, obra del escultor Domenico Guidi, que se inspira en la obra de Bernini delante de la cual se halla.1

Tituli[editar]

Santa María de la Victoria es una iglesia titular. El cardenal presbítero del Titulus S. Mariae de Victoria era el cardenal Giuseppe Caprio hasta su muerte en octubre de 2005. El 24 de marzo de 2006, el papa Benedicto XVI elevó a Seán Patrick O'Malley al titulus.



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