{"id":3399,"date":"2023-08-14T18:53:00","date_gmt":"2023-08-14T16:53:00","guid":{"rendered":"https:\/\/edituracrimca.ro\/prohodul-maicii-domnului-exegeza-teologico-literara\/"},"modified":"2023-08-14T18:53:00","modified_gmt":"2023-08-14T16:53:00","slug":"prohodul-maicii-domnului-exegeza-teologico-literara","status":"publish","type":"post","link":"https:\/\/edituracrimca.ro\/en\/prohodul-maicii-domnului-exegeza-teologico-literara\/","title":{"rendered":"Prohodul Maicii Domnului<\/i> \u2013 exegez\u0103 teologico-literar\u0103"},"content":{"rendered":"
\n

Transpus\u0103 \u00een versuri simple, u\u0219oare, sub forma unei poezii liturgice, slujba red\u0103, \u00eentr-o succesiune de tablouri criante, intense, din ale c\u0103rei ecouri r\u0103zbate o teologie ad\u00e2nc\u0103, exprimat\u0103 \u00een cuvinte simple, neornate inutil, evenimentele premerg\u0103toare \u0219i conexe acestui fapt istoric de mare \u00eensemn\u0103tate pentru cre\u0219tin\u0103tate. Ecourile care r\u0103zbat din versurile acestei slujbe reveleaz\u0103, din punct de vedere teologic, interdependen\u021ba puternic\u0103, vie, dintre taina lui Hristos \u0219i taina Fecioarei Maria. Taina Lui este, de fapt, taina ei. <\/p>\n<\/blockquote>\n

Prohodul Maicii Domnului este o slujb\u0103 din cadrul Utreniei praznicului Adormirii Maicii Domnului, prin care se cinste\u0219te sau se comemoreaz\u0103 moartea, \u00eengroparea, \u00eenvierea \u0219i mutarea la via\u021ba ve\u0219nic\u0103 a Maicii Domnului nostru Iisus Hristos.<\/p>\n

S\u0103rb\u0103toarea, recunoscut\u0103 \u0219i prin apelativul \u201ePa\u0219tile N\u0103sc\u0103toarei\u201d, este indestructibil ancorat\u0103 \u00een taina na\u0219terii M\u00e2ntuitorului nostru Iisus Hristos din Fecioara Maria, dar \u0219i \u00een modul \u00een care Ortodoxia stabile\u0219te o conexiune de o importan\u021b\u0103 capital\u0103 \u00eentre taina mor\u021bii \u0219i mut\u0103rii la via\u021ba ve\u0219nic\u0103 a Maicii Domnului \u0219i taina mor\u021bii \u0219i \u00eenvierii Domnului nostru Iisus Hristos, exprimat\u0103 chiar \u00een catrenul de debut al slujbei Prohodului: \u201e\u00cen morm\u00e2nt, Via\u021b\u0103, \/ Pus ai fost, Hristoase, \/ \u0218i-a vie\u021bii Maic\u0103-acum intr\u0103 \u00een morm\u00e2nt \/ \u0218i se mut\u0103 la via\u021ba cea de sus\u201d (I, 1)\u201d.<\/p>\n

Transpus\u0103 \u00een versuri simple, u\u0219oare, sub forma unei poezii liturgice, slujba red\u0103, \u00eentr-o succesiune de tablouri criante, intense, din ale c\u0103rei ecouri r\u0103zbate o teologie ad\u00e2nc\u0103, exprimat\u0103 \u00een cuvinte simple, neornate inutil, evenimentele premerg\u0103toare \u0219i conexe acestui fapt istoric de mare \u00eensemn\u0103tate pentru cre\u0219tin\u0103tate. Ecourile care r\u0103zbat din versurile acestei slujbe reveleaz\u0103, din punct de vedere teologic, interdependen\u021ba puternic\u0103, vie, dintre taina lui Hristos \u0219i taina Fecioarei Maria. Taina Lui este, de fapt, taina ei.<\/p>\n

Prohodul, o crea\u021bie teologico-literar\u0103 a secolului al XVI-lea, alc\u0103tuit de profesorul Manuel Corinteanul, fost profesor la \u0218coala patriarhal\u0103 din Constantinopol, trecut la Domnul \u00een 1530, tradus la noi de Ioan Prale Moldoveanul, pe la 1810, este \u00eemp\u0103r\u021bit \u00een trei st\u0103ri sau grupe, inegale ca num\u0103r de strofe. Grupa sau starea \u00eent\u00e2i cuprinde 77 de strofe, a doua 63, iar a treia 48, prima strof\u0103 din fiecare stare repet\u00e2ndu-se la sf\u00e2r\u0219itul acesteia. Fiecare strof\u0103 este precedat\u0103 de c\u00e2te un stih din Psalmul 118, dar care nu se cite\u0219te \u00een timpul c\u00e2nt\u0103rii \u0219i nici nu se c\u00e2nt\u0103, tocmai pentru ca s\u0103 nu se \u00eengreuneze c\u00e2ntarea. Strofele Prohodului nu au o logic\u0103 a expunerii, ci sunt un fel de \u021b\u00e2\u0219niri spontane ale sufletului autorului.<\/p>\n

Melosul Prohodului surprinde durerea momentului, exprimat\u0103 prin \u00eens\u0103\u0219i linia sa melodic\u0103: primele dou\u0103 st\u0103ri se c\u00e2nt\u0103 pe glasul 5, iar a treia pe glasul 3.<\/p>\n

Sigur, c\u00e2ntarea are \u00een sine \u0219i o not\u0103 de optimism \u0219i de bucurie, fiind vorba despre o moarte \u00eentru \u00eenviere: \u201e\u0218i a vie\u021bii Maic\u0103 \u2014 acum intr\u0103 \u00een morm\u00e2nt \/ \u0218i se mut\u0103 la via\u021ba cea de sus\u201d (I, 1-2). Troparul surprinde mutarea Fecioarei la via\u021b\u0103 prin \u00eens\u0103\u0219i ra\u021biunea de a fi Maica Vie\u021bii.<\/p>\n

Cele trei st\u0103ri sunt constituite din tablouri succesive ce evoc\u0103 momente care se raporteaz\u0103 la evenimentele istorice petrecute \u00een preajma adormirii Maicii Domnului, iar paleta celor 191 de catrene enumer\u0103 ra\u021biunile pentru care Maica Domnului trebuie preacinstit\u0103.<\/p>\n

Raportul cu Fiul lui Dumnezeu \u00eei confer\u0103 aceste drepturi, ea fiind cea prin intermediul c\u0103reia p\u0103m\u00e2ntul \u00cel prime\u0219te ca locuitor pe \u00censu\u0219i Dumnezeu, pe Omul cel Nou, pe St\u0103p\u00e2nul Cerului \u2014 \u201eTu n\u0103sc\u00e2nd Via\u021ba, \/ Pe a tot-Dumnezeu […] \u0219i via\u021ba schimb\u00e2nd-o…\u201d, (I, 2) \u2014, \u0219i cea care a \u00eensumat \u0219i concretizat \u00een istoria umanit\u0103\u021bii dezideratul de reintrare \u00een comuniune cu Dumnezeu a \u00eentregului p\u0103m\u00e2nt, a tuturor oamenilor: \u201eCerta\u021bi cu Dumnezeu \/ Ne-am \u00eemp\u0103cat \/ \u00centru tine, N\u0103sc\u0103toare de Dumnezeu\u201d (I, 53).<\/p>\n

Unicitatea ei rezid\u0103 din faptul c\u0103 este reprezentarea \u0219i continuitatea umanit\u0103\u021bii vechi (Fiul Mariei apar\u021bin\u00e2nd genealogic neamului lui David, al lui Avraam, al lui Adam), dar \u0219i r\u0103sturnarea acestei continuit\u0103\u021bi printr-o na\u0219tere nou\u0103, excep\u021bional\u0103, \u201ef\u0103r\u0103 prih\u0103nire\u201d (I, 5) a \u201enoului Adam\u201d (I, 6). Ea este unic\u0103 \u00eentr-un mod eminent, iar versurile Prohodului dau m\u0103rturie \u00een acest sens: \u201eneamurile ai \u00eentrecut\u201d (I, 9), a fost \u201emutat\u0103 negr\u0103it de pe p\u0103m\u00e2nt\u201d (I, 20), \u201eVia\u021ba lumii n\u0103scu\u201d (I, 29), \u201eDin curate s\u00e2ngiuiri \/ Lu\u00e2nd trup Hristos\u201d (I, 60), \u201e[…] ai n\u0103scut pe \u00cemp\u0103ratul cerurilor\u201d (II, 12), \u201e[…] Cuv\u00e2ntul […] din tine, Prunc\u0103, \/ Se n\u0103scuse f\u0103r\u0103 ispit\u0103 de b\u0103rbat\u201d (II, 56), \u201eF\u0103r\u0103 de s\u0103m\u00e2n\u021b\u0103 \/ N\u0103sc\u00e2nd Via\u021ba lumii\u201d (III, 32), \u201eFirea cea de om \/ \u00centreci, de Dumnezeu N\u0103sc\u0103toare, \/ C\u0103ci fecioar\u0103 ai r\u0103mas dup\u0103 na\u0219tere\u201d (II, 58) etc.<\/p>\n

Pozi\u021bia unic\u0103 a Fecioarei Maria e conferit\u0103 nu doar prin expresiile laudative \u201ePreasf\u00e2nt\u0103, nenuntit\u0103, N\u0103sc\u0103toare\u201d (I, 68), \u201eNe-ntinat\u0103 Maic\u0103\u201d (II, 38) \u0219i \u201eTu \u00eentre femei \/ \u00centrecut-ai hotarele firii, \/ C\u0103ci tu singur\u0103-ai avut adormirea ta, \/ Mai sl\u0103vit\u0103 dec\u00e2t orice muritor\u201d (II, 28), ci \u0219i de calitatea ei, exprimat\u0103 \u00een termenii unui paradox, de Parthenometer<\/em>: \u201eC-ai purtat pe Dumnezeu cel ne\u00eenc\u0103put \/ Ce \u00een tine-a \u00eenc\u0103pea a primit\u201d (I, 76), \u201e […] n\u0103sc\u00e2nd Via\u021ba \/ \u0219i […] Biruind legea firii\u201d (III, 16). Ontologic, ea a reu\u0219it s\u0103 cuprind\u0103 \u00een ad\u00e2ncurile ei Necuprinsul.<\/p>\n

Tot \u00een termeni antinomici este redat\u0103 mutarea, adormirea ei \u0219i \u00een urm\u0103toarele versuri: \u201e[…] cea care Via\u021ba lumii n\u0103scu \/ Mor\u021bii celei fire\u0219ti p\u0103rta\u0219\u0103 s-a f\u0103cut\u201d (I, 29) \u0219i reluate \u00een: \u201eMutatu-te-ai de jos \/ La via\u021ba cea de sus\u201d (I, 33). Versurile concentreaz\u0103 ideea transfigur\u0103rii morm\u00e2ntului ce cuprinde pe cea care este Izvorul Vie\u021bii \u00een scar\u0103 c\u0103tre cer, \u00een mijloc \u0219i sens de urcu\u0219 duhovnicesc. Acesta reprezint\u0103 unul dintre paradoxurile centrale cu raportare la aceast\u0103 s\u0103rb\u0103toare a Maicii Domnului \u0219i el rezult\u0103 din moartea \u0219i \u00een\u0103l\u021barea M\u00e2ntuitorului \u00censu\u0219i, c\u0103ci El este trecere, Cel prin care \u0219i \u00een care omenirea trece de la moarte la via\u021b\u0103. Adormirea Maicii Domnului nu face altceva dec\u00e2t s\u0103 reafirme, s\u0103 restabileasc\u0103 \u00een acelea\u0219i coordonate locul pe care Hristos l-a preg\u0103tit pentru noi \u0219i face ca morm\u00e2ntul s\u0103 fie perceput ca poart\u0103 a raiului.<\/p>\n

S\u0103rb\u0103toarea \u00eent\u0103re\u0219te menirea \u00eenvierii, precum \u0219i rolul avut \u00een iconomia m\u00e2ntuirii, pentru care tot universul, lumea de la \u201eMargini p\u00e2n-la margini\u201d (I, 21), \u201ePrea cucernici preo\u021bi \/ \u0218i popor credincios\u201d (I, 10), \u201eMul\u021bime de pustnici, \/ Cete de cuvio\u0219i \/ […] tineri \u0219i fecioare, cu cei b\u0103tr\u00e2ni\u201d (I, 11), \u201esoborul apostolesc\u201d (I, 21), dar \u0219i \u201edomni ai lumii\u201d (I, 12) \u00eempreun\u0103 cu \u201eCoruri de Arhangheli \/ \u0218i de \u00cengeri cete\u201d (I, 22),\u201e\u00eentreg soborul cel \u00eengeresc\u201d (I, 24) sau cu ale \u201emuntelui saduri\u201d (I, 15) \u00eei datoreaz\u0103 preacinstire.<\/p>\n

Literatura ortodox\u0103 cuprinde o gam\u0103 variat\u0103 de relat\u0103ri ce fac referire la moartea Maicii Domnului \u0219i intrarea ei \u00een via\u021ba cereasc\u0103, o parte din ele \u00eentrev\u0103z\u00e2ndu-se pe parcursul versurilor. Astfel, at\u00e2t sinaxarul din Minei, c\u00e2t \u0219i catrenele dezv\u0103luie o serie din evenimentele petrecute la cinstita ei adormire: aflarea ve\u0219tii mut\u0103rii ei de la cele p\u0103m\u00e2nte\u0219ti prin Arhanghelul Gavriil (I, 14), bucuria Maicii la vestea revederii Fiului (I, 13), urcarea ei pe Muntele M\u0103slinilor (I, 17), minunea petrecut\u0103 aici, c\u00e2nd copacii i s-au plecat \u00eenainte, ca ni\u0219te slugi \u00eensufle\u021bite (I, 15), prezen\u021ba st\u00e2lp\u0103rii de finic prin care Arhanghelul Gavriil \u0219i-a \u00eent\u0103rit spusele (I, 14), r\u0103pirea \u201ede nori\u201d a Apostolilor \u0219i aducerea lor \u201eprin v\u0103zduh\u201d (II, 17-18).<\/p>\n

Nu lipse\u0219te nici relatarea referitoare la pedeapsa prin orbire a iudeilor celor ce au vrut s\u0103 r\u0103stoarne patul pe care trupul Maicii era depus (III, 39-40), amputarea miraculoas\u0103 a m\u00e2inilor celui ce a vrut s\u0103 ispiteasc\u0103 puterea divin\u0103, dar \u0219i minunea restabilirii condi\u021biei ini\u021biale prin credin\u021ba \u0219i poc\u0103in\u021ba lui (I, 35-36; II, 24), sau cea referitoare la \u00eenchin\u0103ciunea lui Petru \u0219i a lui Pavel (III, 27-28) pentru Preasf\u00e2nta Fecioar\u0103, \u201evas ales\u201d (II, 22).<\/p>\n

Versurile \u201eStrig\u0103m to\u021bi cinstitul \/ Glas al lui Gavriil, \/ Bucuria tuturor credincio\u0219ilor: \/ Bucurie fie-\u021bi, Maica Domnului\u201d \u00eencorporeaz\u0103 o imagistic\u0103 aluziv\u0103 la evenimentul Bunei Vestiri \u0219i la aceea\u0219i \u00eenchin\u0103ciune primit\u0103 din partea Arhanghelului. Laitmotivul decantat e bucuria; bucuria care trece la toat\u0103 omenirea, o constant\u0103 spiritual\u0103 omniprezent\u0103 \u00een via\u021ba tuturor cre\u0219tinilor. Simetria este de ordinul eviden\u021bei, momentul accept\u0103rii venirii \u00een lume a Fiului, a \u00eenceputului vie\u021bii Lui p\u0103m\u00e2nte\u0219ti \u0219i plecarea Maicii la El, deci a sf\u00e2r\u0219itului vie\u021bii ei p\u0103m\u00e2nte\u0219ti, au loc \u00een cadrul acelora\u0219i cuvinte elogioase: \u201eBucur\u0103-te\u201d.<\/p>\n

Dac\u0103 imaginea Maicii Fecioare apare ca icoan\u0103 a Bisericii care poart\u0103 \u00een ea pe Hristos \u0219i-L arat\u0103 lumii, nu putem trece cu vederea nici cealalt\u0103 imagine a ei, din nou prezentat\u0103 ca paradox, cea a primirii sufletului ei \u00een m\u00e2inile Lui, eviden\u021biat\u0103 de mai multe ori \u00een text, \u00eens\u0103 \u00een special \u00een starea a doua, \u0219i ilustrat\u0103 de versurile \u201ePrunc fiind Iisus, \/ Fiul Celui de sus \/ Se purta de preacuratele tale m\u00e2ini, \/ Iar acuma El poart\u0103-n m\u00e2ini sufletul t\u0103u\u201d.<\/p>\n

Fiul lui Dumnezeu Care a fost \u021binut \u00een bra\u021be de c\u0103tre Mama Sa c\u00e2nd era copil este Cel ce prime\u0219te acum duhul ei, \u00een bra\u021bele Sale. Este gestul suprem de reciprocitate a iubirii.<\/p>\n

Tabloul \u00eencredin\u021b\u0103rii sufletului ei cel curat \u00een m\u00e2inile Fiului care o prime\u0219te s\u0103 s\u0103l\u0103\u0219luiasc\u0103 printre sfin\u021bi asemenea unei f\u0103clii aprinse \u0219i a unui \u201evas ales\u201d (II, 22) are valen\u021be comune cu s\u0103rb\u0103toarea Intr\u0103rii \u00een Templu a Maicii Domnului. Ecouri vechitestamentare se \u00eentrev\u0103d \u0219i \u00een catrenele privitoare la prorocii ce au vestit adormirea (I, 51), la psalmii lui David (I, 55) sau la termenii de compara\u021bie prin care Fecioara \u0219i rolul s\u0103u \u00een lume au fost prevesti\u021bi. Astfel se reg\u0103sesc \u00een textul Prohodului formul\u0103ri de tipul: \u201est\u00e2lpul cel de foc\u201d (I, 71), \u201e[…] rug \/ Ce nears ardea \u00een muntele Sinai\u201d (I, 52) pe care Moise l-a avut \u00een viziunea sa, \u201eScar\u0103-nalt\u0103 \u00eensuflat\u0103, ce oarec\u00e2nd \/ S-a v\u0103zut de c\u0103tre dreptul Iacov\u201d (I, 73), \u201eL\u00e2n\u0103 ud\u0103 ce p\u0103m\u00e2ntul rourezi \/ Cea pe care Ghedeon te-a \u00eenchipuit\u201d (I, 74), \u201eAl lui Aaron toiag se mut\u0103, \/ Care pe Hristos nespus Prunc L-a odr\u0103slit \/ \u0218i rode\u0219te pomul vie\u021bii ve\u0219nice\u201d (II, 36), \u201ePe cea de mult \/ Scar\u0103-nalt\u0103 de Iacov v\u0103zut\u0103\u201d (II, 37) sau odrasl\u0103 din \u201ea lui Iesei tulpin\u0103\u201d (II, 48).<\/p>\n

Paleta numelor este variat\u0103 \u0219i bogat\u0103, reiter\u00e2ndu-se numeroase atribute apar\u021bin\u00e2nd N\u0103sc\u0103toarei. Aceste apelative eviden\u021biaz\u0103 rela\u021bia lui Hristos cu Maica Sa, chip \u0219i expresie a maternit\u0103\u021bii ipostatice, ca exemplu fiind urm\u0103toarele: \u201eMaic\u0103 a Vie\u021bii\u201d, \u201eMaic\u0103 a lui Hristos\u201d, \u201eMaic\u0103 a Cuv\u00e2ntului\u201d, \u201eMaic\u0103 a \u00cemp\u0103ratului\u201d, \u201eMaic\u0103 a Ziditorului\u201d, \u201eMaica Celui Atotziditor\u201d, \u201eMaica lui Emanuel\u201d, \u201eMaica Domnului\u201d, \u201ePreacurat\u0103\u201d, \u201ePreasf\u00e2nt\u0103\u201d, \u201e(pururea) (sf\u00e2nt\u0103) Fecioar\u0103\u201d, \u201etreaz\u0103 rug\u0103toare\u201d, \u201erug\u0103toare a tuturor\u201d, \u201esolitoarea lumii\u201d, \u201ecald\u0103 solitoare\u201d, \u201ePreafericit\u0103\u201d, \u00cemp\u0103r\u0103teas\u0103 (a cerurilor)\u201d, \u201eCea f\u0103r\u0103 de prihan\u0103\u201d, \u201eSt\u0103p\u00e2na noastr\u0103\u201d, \u201e(Sf\u00e2nt\u0103 sau Curat\u0103) Prunc\u0103\u201d, \u201esc\u0103pare din nevoi\u201d, \u201eizb\u0103vitoare\u201d, \u201eN\u0103sc\u0103toare de Dumnezeu\u201d, \u201ealeas\u0103 smirn\u0103 sf\u00e2nt\u0103\u201d, \u201eDoamn\u0103\u201d.<\/p>\n

\u00cen simplitatea, concizia \u0219i claritatea versurilor radiaz\u0103 bucuria universal\u0103 \u0219i speran\u021ba \u00een ajutorul de mijlocire al Maicii Domnului, iar din atmosfera catrenelor reiese calmul, dar \u0219i anumite n\u0103zuin\u021be fiin\u021biale, filtrate de lumina aspira\u021biei c\u0103tre cele sfinte \u0219i spirituale, versurile oferind \u00eentotdeauna o finalitate moral\u0103.<\/p>\n

Tonul degajat este unul optimist, \u00een termeni elogiativi, de imn versificat \u2014 \u201eCerul \u0219i p\u0103m\u00e2ntul \/ C\u00e2ntec de mutare \/ Gl\u0103suiesc…\u201d (III, 20), \u201elaud\u0103 s\u0103 se gl\u0103suiasc\u0103\u201d (III, 11), \u201eNeamurile toate \/ Te fericesc…\u201d (III, 2-3) \u2014 ce decanteaz\u0103 ideea de preacinstirea Fecioarei Maria, privit\u0103 prin prisma raportului ei cu Dumnezeu Fiul.<\/p>\n

De\u0219i textul nu abund\u0103 \u00een figuri de stil, totu\u0219i se reg\u0103sesc metafore de tipul: \u201epleac\u0103 cerul\u201d (II, 33), \u201eCartea curat\u0103, \/ \u00cen care cu trup S-a scris Cuv\u00e2ntul, \/ Se \u00eenchide \u0219i se mut\u0103…\u201d( II, 39), \u201eS\u0103lta\u021bi \u0219i v\u0103 minuna\u021bi […] \/ C\u0103 Muntele cel preasf\u00e2nt \u0219i dumnezeiesc \/ Desf\u0103tare a aflat\u201d (II, 49), \u201eAl lui Aaron toiag se mut\u0103 […] \u0218i rode\u0219te pomul vie\u021bii ve\u0219nice\u201d (II, 36) sau compara\u021bii de genul: \u201eAr\u0103tatu-s-a, […] moartea ta pod vesel \/ Pe care-ai trecut la ceruri\u201d (II, 50) \u0219i \u201e[…] morm\u00e2ntu-\u021bi […] \/ Se arat\u0103 rai prea \u00een\u021beleg\u0103tor\u201d (II, 63), sau epitete cum ar fi: \u201ecere\u0219tile (odihne)\u201d (II, 35), \u201e(odihna) cea de sus\u201d (I, 47), \u201edumnezeiasc\u0103 (cuviin\u021b\u0103)\u201d (II, 35), \u201e(imne) netrupe\u0219ti\u201d (II, 35), \u201e\u00cempletite glasuri de cere\u0219ti c\u00e2nt\u0103ri\u201d (I, 47), dar \u0219i personific\u0103ri ca: \u201e\u00eensufle\u021bite Cer \/ Ce-ai primit pe Domnul\u201d (I, 44) sau \u201ecerul \u00eensufle\u021bit\u201d (II, 35).<\/p>\n

Ast\u0103zi arhiereii \u0219i preo\u021bii, mul\u021bimea pustnicilor \u0219i cetele cuvio\u0219ilor, tinerii \u0219i fecioarele, b\u0103tr\u00e2nii cu tinerii, domnii \u0219i dreg\u0103torii lumii sunt chema\u021bii s\u0103 laude: \u201eStr\u0103mutarea \u00cemp\u0103r\u0103tesei cerurilor, \/ Ce a n\u0103scut pe \u00cemp\u0103ratul tuturor\u201d (I, 12), \u00eenchin\u00e2ndu-se cinstitei sale mut\u0103ri \u201eDe care \u00eengerii s-au minunat\u201d (I, 4). De asemenea suntem chema\u021bi \u00eempreun\u0103 cu Apostolii, al\u0103turi de coruri de arhangheli \u0219i cete de \u00eengeri, s\u0103 o fericim pe Maica lui Hristos \u201eCa pe o rug\u0103toare pururea pentru noi \/ \u0218i ca pe o solitoare pentru to\u021bi\u201d (I, 8), care f\u0103r\u0103 prihan\u0103 a z\u0103mislit pe \u00cemp\u0103ratul tuturor (I, 5, 1213). A\u0219adar, adormirea Maicii Domnului \u201e\u00eenchide u\u0219a mor\u021bii, iar neantul este pecetluit cu pecetea N\u0103sc\u0103toarei de Dumnezeu\u201d!<\/p>\n

Prof. Anca Ariton<\/strong><\/p>\n

(text inclus \u00een volumul \u201eMaica Domnului \u00een lumina Sfintei Scripturi \u0219i a Sfintei Tradi\u021bii\u201d<\/strong><\/a><\/span>, semnat de \u00cenaltpreasfin\u021bitul P\u0103rinte Calinic, Arhiepiscop al Sucevei \u0219i R\u0103d\u0103u\u021bilor, Editura Crimca, Suceava, 2023)<\/em><\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

Transpus\u0103 \u00een versuri simple, u\u0219oare, sub forma unei poezii liturgice, slujba red\u0103, \u00eentr-o succesiune de tablouri criante, intense, din ale c\u0103rei ecouri r\u0103zbate o teologie ad\u00e2nc\u0103, exprimat\u0103 \u00een cuvinte simple, […]<\/p>\n","protected":false},"author":1,"featured_media":3400,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[41],"tags":[],"class_list":["post-3399","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-articole"],"acf":[],"yoast_head":"\nProhodul Maicii Domnului \u2013 exegez\u0103 teologico-literar\u0103 - Editura CRIMCA<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/edituracrimca.ro\/en\/prohodul-maicii-domnului-exegeza-teologico-literara\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Prohodul Maicii Domnului \u2013 exegez\u0103 teologico-literar\u0103\" \/>\n<meta property=\"og:description\" content=\"Transpus\u0103 \u00een versuri simple, u\u0219oare, sub forma unei poezii liturgice, slujba red\u0103, \u00eentr-o succesiune de tablouri criante, intense, din ale c\u0103rei ecouri r\u0103zbate o teologie ad\u00e2nc\u0103, exprimat\u0103 \u00een cuvinte simple, […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/edituracrimca.ro\/en\/prohodul-maicii-domnului-exegeza-teologico-literara\/\" \/>\n<meta property=\"og:site_name\" content=\"Editura CRIMCA\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/web.facebook.com\/EdCrimca\" \/>\n<meta property=\"article:published_time\" content=\"2023-08-14T16:53:00+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/edituracrimca.ro\/wp-content\/uploads\/2026\/04\/adormirea_1.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"800\" \/>\n\t<meta property=\"og:image:height\" content=\"600\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Redac\u021bia Crimca\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Redac\u021bia Crimca\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"12 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/edituracrimca.ro\\\/prohodul-maicii-domnului-exegeza-teologico-literara\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/edituracrimca.ro\\\/prohodul-maicii-domnului-exegeza-teologico-literara\\\/\"},\"author\":{\"name\":\"Redac\u021bia Crimca\",\"@id\":\"https:\\\/\\\/edituracrimca.ro\\\/#\\\/schema\\\/person\\\/5b7f887204bde5d4dbc2b5c8bb69494d\"},\"headline\":\"Prohodul Maicii Domnului \u2013 exegez\u0103 teologico-literar\u0103\",\"datePublished\":\"2023-08-14T16:53:00+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/edituracrimca.ro\\\/prohodul-maicii-domnului-exegeza-teologico-literara\\\/\"},\"wordCount\":2328,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\\\/\\\/edituracrimca.ro\\\/#organization\"},\"image\":{\"@id\":\"https:\\\/\\\/edituracrimca.ro\\\/prohodul-maicii-domnului-exegeza-teologico-literara\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/edituracrimca.ro\\\/wp-content\\\/uploads\\\/2026\\\/04\\\/adormirea_1.jpg\",\"articleSection\":[\"Articole\"],\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\\\/\\\/edituracrimca.ro\\\/prohodul-maicii-domnului-exegeza-teologico-literara\\\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/edituracrimca.ro\\\/prohodul-maicii-domnului-exegeza-teologico-literara\\\/\",\"url\":\"https:\\\/\\\/edituracrimca.ro\\\/prohodul-maicii-domnului-exegeza-teologico-literara\\\/\",\"name\":\"Prohodul Maicii Domnului \u2013 exegez\u0103 teologico-literar\u0103 - 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