Question about Russian Orthodox liturgical text

[David Borgmeyer]

Daniel (if I may),


I’ll let others who know more speak to specific Orthodox
liturgical texts, and you already doubtless know about the use of Marian feasts
and Marian icons respectively as the titular feast days and icons of churches
named for Sophia/Wisdom.  The association
of Mary with Sophia, if anything, seems to me stronger in the Orthodox
tradition than the Roman Catholic one.


That said, the approach you outline to these selections of
Wisdom literature seems like an over-reading of Marian texts and contexts.  To argue a reading from Proverbs 8 or Sirach/Ecclesiasticus
24 on a Marian feast creates an official teaching that Mary is an uncreated
being is analogous to saying that an icon of the Bogomater neopalimaia kupina creates
an official teaching that Mary is scrub vegetation.  



You will draw your own conclusions, of course, but it strikes
me as implausible.


Best,

DB



> Date: Mon, 7 Feb 2011 22:29:33 -0800
> From: darancourlaferriere at COMCAST.NET
> Subject: [SEELANGS] Question about Russian Orthodox liturgical text
> To: SEELANGS at bama.ua.edu
> 
> 7 Feb 2011
> 
> Dear Slavists,
> 
> Having completed a book on the Christian sign of the cross (about to appear with Transaction Publishers), I am now studying the relationship of Mary (Miriam of Nazareth) to the cross of Christ.  Several SEELANGS members offered useful suggestions during the writing of the previous book, and these members are acknowledged by name in the book.  Thank you very much for your assistance.
> 
> Now a new question.  In the liturgical texts of the mass for some Roman Catholic feasts of the Virgin Mary (her nativity, the immaculate conception, the assumption) from various historical periods there is a reading from either Proverbs (including 8:22) or Ecclesiasticus/Sirach (including 24:9 [=24:14 in Vulgate=24:10 in Russian]).  In each of these Old Testament / Hebrew Bible texts Wisdom is not only praised, but is personified as a woman (Hebrew "hokhma," Greek "sophia," Latin "sapientia," and finally Russian "premudrost'" -- all conveniently feminine in gender).  Furthermore, in these texts Wisdom personified asserts that she existed before the ages ("Prezhde veka ot nachala On proizvel menia, i ia ne skonchaius' voveki").  Such words elevate Wisdom to a very high level, and in the Catholic context, applied as they are to Mary, suggest that Mary, like her son (John 1:1 ff.), pre-existed her existence in the flesh.  My question is this: is there any comparable utilization!
>   of these texts in reference to Mary in specifically liturgical (not popular devotional) texts in Russian / Church Slavonic from any historical period?  I am aware of the marian meanings of Wisdom in the work of such Russian sophiologists as Florensky and Bulgakov, as well as in some Russian ikons, but here I need to know whether this ever happens in "official" Russian Orthodox liturgical texts.  I am also aware that Russian Orthodoxy rejects the idea of the immaculate conception (although Bulgakov is a bit "unorthodox" on this issue, and manages to deify Mary by making her the dwelling place of the Holy Spirit).  In any case, is there some specifically liturgical "vocable," as the French might say, in which Mary becomes pre-existing Wisdom?
> 
> Thank you.
> 
> With regards to the list,
> 
> Daniel Rancour-Laferriere
> 
> 
> http://Rancour-Laferriere.com
> 
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