Saint John Climacus Original 1819 Etching Print Antique

Description: Holy Giovanni Climaco Scala Etching Original 1819 Etching Print AntiqueThe description of this item has been automatically translated. If you have any questions, please feel free to contact us. Author Joseph Antonelli Youcnica original etching with vintage watercolour original etching with ancient watercolouring Period 1819 Conditions/Conditions slight creases otherwise excellent light folds otherwise very nice Dimensions image/picture cm. 11 for 7 approx. the sheet/sheet cm. 14 for 9 approx. passe-partout cm. 18 for 14 The work will be accompanied by a CERTIFICATE OF AUTHENTICITY, passpartout and tax receipt. It comes with DECLARATION OF ORIGINALITY, passpartout and bill. For information tel 333 9467027 San John Climacus, also known as John of the Ladder, John Scholasticus And John of Sinai (in ancient greek: Ἰωάννης τῆς Κλίμακος?; 525/575 about - Mount Sinai, 603/650 about[1][2]), was a Christian monk. He is revered as holy both from the Catholic church that from the orthodox ones.Index1Biography2Doctrinal works3Cult4Editions5Note6Bibliography7Other projects8External linksBiography[edit | edit wikitext]Giovanni's place and date of birth are unknown, nor is anything known about his childhood and youth. There is a biographical writing on John, the work of the monk Daniel of Raithu,[3] which however cannot be used to establish certain dates, but at most relative ones.[4] For its dating, scholars have considered the characters mentioned in John's main work, The ladder, but they do not agree on the period in which he lived: according to some, John was born around 525 and died around the 603;[4] others have moved these dates forward by about fifty years, placing his life between the 575 and the 650 about.[5]Giovanni probably had a good intellectual education, from which he derived his nickname. School.[6] At the age of sixteen he moved to the Sinai Monastery, becoming a novice under the aegis of a monk named Martyrius.[6] When the latter died, John, who had been living on Sinai for twenty years or was twenty years old,[7] Wishing to practice the greatest bodily mortifications on himself, he moved to a cave at the foot of the mountain, in a valley called Tholas, where he began to live as a hermit.[6] He remained in that place for about forty years, studying the Christian doctrine and the lives of the saints and laying the foundations for it to become one of the most well-known Fathers of the Church. He was later elected abbot(superior) of the Sinai monastery; he held this position for some time (perhaps four years[8]) and then left it to his brother Giorgio, to whom he predicted that ten months later it would join him in the grave.[9] During the time he was hegumen, he would have been in communication with Pope Gregory I[10] and he would have been the recipient of a certain amount of money that the Pope would have sent him for a place of refuge for pilgrims arriving at Sinai,[9] but this tradition is considered unlikely.[11]In the meantime, this tradition has been proven historically implausible.[12] The artistic figures of speech in his writings, as well as the philosophical forms of thought, indicate a solid academic education, as was customary for a profession in administration and law during his era. Such training could not be acquired in Sinai.[13] Furthermore, biographical observations indicate that he probably lived near the sea, probably in Gaza, and apparently practiced law there. It was only after the death of his wife, in his forties, that he entered the Sinai monastery. These findings also explain the horizon and literary quality of his writings, which have a clear philosophical background. The legend of his renunciation of the world at the age of 16 is therefore based on the motive of portraying him as untouched by worldly education, as is also found in other vitae of saints. Their roots in theological and philosophical educational traditions are deliberately blurred.Doctrinal works[edit | edit wikitext]Scale icon.His most famous work is the Ladder of Divine Ascent (in ancient greek: Klimax theias anodou?) or Stairway to Heaven, sometimes passed down with the titles Spiritual Tables (Pneumatic plates) or Ascetic discourse (Logos asketikos),[14] composed in Greek at the request of John, abbot of Raithu.[15] He also wrote the Free to the Pastor, a rule for the superiors of monasteries perhaps inspired by the Pastoral Rule by Pope Gregory I.[16]There Klimax describes the method by which one can raise one's soul to God, using the metaphor of the Ladder.[17] The book outlines the main virtues and the main defects of monastic life, identifying internal and external tranquility (Hesychia, in ancient greek: ἡσυχία?, hesychia) the essence of Christian mystical bliss.[16] There are thirty steps to overcome, which correspond to the age of Jesus from his birth to his baptism in the Jordan and the beginning of his ministry.[8] There are numerous icons that allegorically follow this path, depicting people climbing this ladder: at the end of it there is Jesus who welcomes those who manage to reach the last step, while in the middle there are figures of angels and devils who respectively try to help Christians on their journey or make them slide down, regardless of which step they have reached. Fundamental for the monk is the virtue of obedience, especially to the commandments of God and to the spiritual father, and the reading of the Bible, which enlightens the monk's mind and helps him to concentrate.[18]This book, which already had great success in ancient times and was translated into Latin, Syriac, Armenian, Arabic, Slavic,[8] It is one of the most read among Orthodox Christians, especially during the period of Lent.[19]Cult[edit | edit wikitext]His feast day falls on March 30th for all the Churches that venerate him. The Orthodox Church also commemorates him on the fourth Sunday of Lent.[19] Many churches are dedicated to him in Russia, including one, with a bell tower, in Kremlin to Fly. Although John Climacus is also known by the name of Scholasticus, he should not be confused with John III Scholasticus, Patriarch of Constantinople.Editions Furthermore, biographical observations indicate that he probably lived near the sea, probably in Gaza, and apparently practiced law there. It was only after the death of his wife, in his forties, that he entered the Sinai monastery. These findings also explain the horizon and literary quality of his writings, which have a clear philosophical background. The legend of his renunciation of the world at the age of 16 is therefore based on the motive of portraying him as untouched by worldly education, as is also found in other vitae of saints. Their roots in theological and philosophical educational traditions are deliberately blurred. There are numerous icons that allegorically follow this path, depicting people climbing this ladder: at the end of it there is Jesus who welcomes those who ma

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