The Revelation of the Spirit

Negative theology and apophatic art. In many ways, the two thieves represent Orthodox theology, but they are also forms of apophatic art. They are both on the right and on the left, because they encapsulate matter and spirit, the eternal and the fleeting, but also because they are fruits of suffering and martyrdom, physical and spiritual. At the same time, they are the two thieves because around the person of Christ they revolve and ultimately refer to; negation and subtraction are deeply personal arts and deeply human-centered. However, this is not Renaissance humanism, which abolishes God to replace Him with humanity, but rather the human-centeredness of the Orthodox tradition, which makes man a god through the Incarnation and the Resurrection of the Word of God.

It is the transcendence and the glorification of the human person: theosis.

Starting this work, I had a concern: that through the continuous subtraction of negation and apophatic art, the person would be lost. That I would end up in a spiritual chaos, without a reference point, in a nebulous world where everything would be relative and vague.

However, things took their course: they converged on the human person and from there, on the person of the Incarnate Word. I write, therefore, about persons; about the Incarnation and the Resurrection, about God and man. Because these are the center and the reference of true theology and genuine art.