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BEYOND THE FEROCY OF THE GULAG: DRAWING UPON THE MARIAN MYSTERY WITH FLORENSKIJ

In a season in which faith is confused with fideism and Mariology with mariolatry that chases the emotional spirit, I think it's important to center it a little’ this reflection starting from authors with great spiritual and theological depth.

— Theologica —

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I'm not very well versed in Eastern theology, because I have a totally different approach, but I must say that the readings in the past of the fathers like John Chrysostom, like the Cappadocians, they have been a source of great spiritual attention and consolation for me in times of difficulty.

I think of the wonderful poems of St. Gregory of Narek, in which he continually recognizes himself as a sinner. And who knows, maybe one day, when the geopolitical atmosphere has calmed down, I will really be able to visit those places that were the cradle of Catholicism. However, coming to more recent authors who randomly fell into my hands, I find the text The Pillar and Foundation of Truth by Pavel Florenskij very beautiful, which has a very beautiful page on Maria. Ma, first of all, who was this author?

A theologian who sought the Truth of Christ even in the gulags

In summary, starting from some research I did online and in some texts, I will say that Pavel Alexandrovich Florensky was born in Azerbaijan in 1882. Equipped with a multifaceted intelligence, he initially graduated in mathematics at Moscow University, feeling a profound attraction for the exact sciences. Subsequently, he chose to dedicate himself to theological and philosophical studies, being ordained as a priest of the Russian Orthodox Church in 1911. After the October Revolution he courageously chose to remain in Russia so as not to abandon his flock and his vocation. Subjected to harsh persecution by the Soviet regime, he suffered imprisonment and deportation to labor camps, until he was shot during Stalin's purges in 1937.

From the point of view of Catholic theology, although Florenskij is an Orthodox author, his thought offers formidable stimuli, provided they are read in harmony with our Tradition and the Magisterium. The heart of his reflection is found in the masterpiece The Pillar and Foundation of Truth (whose title is a clear reference to 1 TM 3,15). In quest’opera, Florenskij proposes one “orthodox theodicy” which investigates the mystery of theological knowledge. He claims that the Truth (in Russian Istina) it is not achieved through cold and systematic rationalism, but it has an antinomian character, which human reason alone perceives as contradictory¹. It is only the living experience of ecclesial love and of the Spirit that allows us to overcome these antinomies.

Per Florenskij, the object of knowledge can only be reached if there is love towards it; love, truth and beauty constitute a single vital and experiential principle². This aspect fits admirably with Catholic doctrine, that, as the Catechism of the Catholic Church reminds us (cf.. n. 2500), recognizes that “truth brings with it the joy and splendor of spiritual beauty”, leading us towards the Creator.

Humility and intellect

In a season in which faith is confused with fideism and Mariology with mariolatry that chases the emotional spirit, I think it's important to center it a little’ this reflection starting from authors with great spiritual and theological depth.

«The model of virginal purity is the Most Pure and more than blessed Mother of the Lord, humble in its eternal purity, pure in her immutable humility. In her, bride of the Holy Spirit and eternally purified by Him, the living source of universal purity flows, «eternally flowing source of the intellect». In her gushes the living water that quenches every thirst and extinguishes the fire of hell in the soul. For this reason the Church invokes her with words: «Purification of the world, Mother of God".³

In this first step something fundamental is said, that is, that Mary is immutable in her humility, from which the living source flows, that eternally flowing source of the intellect. We know, and it is a typical Marian locus, that Mary is humble. Therefore she is the one who accepts God's plan without being able to understand concretely and in the smallest details; this is an example for all of us. But I believe that today he is humble for another thing too, because it is linked to that sphere of the intellect that Florenskij mentions. This is the era, the post-Covid era and the change of era, in which everyone more easily constructs faith and truth at will. And the reality, and therefore also the deposit of faith, they are little more than accessories that are used according to personal enjoyment. Here then, Florenskij reminds us that Maria does not do this. Mary is the one who, on the contrary, he is also humble in the submission of the intellect. What he doesn't understand, and that perhaps he continues to contemplate, who continues to pray, which he continues to welcome with faith, with an intelligence of faith, but at the same time it does not question faith, only because she is not confirmed in her beliefs which have nothing to do with the faith of the God of Jesus Christ, that long-awaited messiah son.

This is a bit’ one of the great hubris of our time. The construction of a relativist faith, as the then Cardinal Ratzinger had already alarmed us, then Pope Benedict. Of contrast, Mary is an example of anchoring to a reality of faith. Faith is this, it does not change in its doctrinal expressions, morals and then in the practice of charity. Because this is not an act of humility, it is an act of pride.

Authentically transmit divine favor

There is a second passage of this work that I found very interesting, in which Florenskij writes:

«Indeed she is the one who disperses the dark jumble of our passions and desires… the pillar of fire that preserves us from the temptations and allurements of the world… the pillar of fire that shows us the path to salvation in the midst of the darkness of sin… who frees us from the fire of passions with the dew of her prayers». If the Lord is the head of the Church, the meek Mary is «the transmitter of divine favor», the true heart through which the Church distributes life to its members, eternity and the gifts of the Spirit, the true "giver of life", the true "vivifying source". Because Mary is «the all immaculate Lady, the only pure and blessed one... the one full of graces... the only uncorrupted and good dove". It is the living symbol and principle of the purifying world, the purifier; it is the burning bush surrounded by the flames of the Holy Spirit, the living and anticipatory approval of the Spirit on earth".⁴

In this second step Mary is presented as the one who mediates against the passions; so, we could say, she is a mediator in the sense that she prays for us in moments of great tension, of great anger, of great fear. During Covid how many rosaries were said and Mary was with us, in the period of “black fear”, as it was called by sociologists. And at the same time, But, it is said that Mary is the one who transmits divine favor. She being uncorrupted and good, here is the one who is our model, therefore not only as humility in welcoming the faith, but also as a model of one who fully transmits the faith. And what, transmitting it truly and in its fullness, she becomes the one who helps the purification of the world and society.

This step of the transmission asks us all for a life review, a reflection in the sense: what is our role as transmitters of faith, those who are traditional, but that true tradition? We are afraid to speak those truths of faith, also regarding, for example, sexual morality, which appears to be outdated? Or we are afraid to even mention Christ, because we think that the secular nature of the State imposes silence on us? there, this is not being true transmitters. Every transmitter, like Mary, he is the one who tends to ask for the grace to communicate even with passion, with devotion, with authenticity what is the beauty of faith. And it would also be strange if it weren't so. there, Florenskij helps us think about something important: that Mary is the forerunner of the Spirit on earth. And therefore Maria is a pneumatological woman, woman filled with the Holy Spirit who wants the whole Church, may all believers be filled with the Spirit. Here then, in this time that still lives on the light received at Pentecost, let's try to take the words of the Eastern thinker in this sense. Being Marian means being men of the Spirit and generators of the Spirit. Generators of peace in the Christological sense of the term. And so this reflection helps us to truly be all a little’ more Marian. And pneumatological.

Santa Maria Novella in Florence, 25 July 2026

NOTE

¹ Si veda l'introduzione a PAVEL ALEKSANDROVIČ FLORENSKIJ, The pillar and foundation of truth: essay on orthodox theodicy in twelve letters, edited by Natalino Valentini, Cinisello Balsamo, San Paolo Editions, 2010, pp. 15 and the following.

² G. LORIZIO, Pavel Aleksandrovic Florenskij: an outline of his thought, "Dialegesthai", 5 (2003), ; R. FISICHELLA, History of Theology – from Vitus Pichler to Henri de Lubac, vol. 3, EDB, Bologna, 2015, p. 587, who.

³ P. FLORENSKIJ, The pillar and foundation of truth, Rusconi, Milan, 1974, p. 416.

⁴ In the same place.

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BEYOND THE FEROCITY OF THE GULAGS: DRAWING FROM THE MARIAN MYSTERY WITH FLORENSKY

In an age in which faith is confused with fideism and Mariology with a form of Mariolatry that pursues emotionalism, I believe it is important to focus this reflection through authors endowed with profound spiritual and theological depth.

— Theologica —

.

I am not particularly knowledgeable in Eastern theology, because my own formation is entirely different, but I must say that in the past the writings of Fathers such as John Chrysostom and the Cappadocians have been for me a source of profound spiritual attention and consolation in moments of difficulty. I also think of the wonderful poems of Saint Gregory of Narek, in which he continually acknowledges himself to be a sinner. And perhaps, one day, when the geopolitical atmosphere has calmed down, I shall truly be able to visit those places that were the cradle of Catholicism. Turning, however, to more recent authors who have come into my hands almost by chance, I find Pavel Florensky’s work The Pillar and Ground of the Truth a very beautiful book, one that contains a remarkable page on Mary. But, first of all, who was this author?

A theologian who sought the Truth of Christ even in the gulags

In summary, drawing upon various studies that I have consulted online and in several books, I would say that Pavel Aleksandrovich Florensky was born in Azerbaijan in 1882. Endowed with a remarkably versatile intellect, he initially graduated in Mathematics from the University of Moscow, feeling a profound attraction to the exact sciences. Subsequently, he chose to devote himself to theological and philosophical studies and was ordained a priest of the Russian Orthodox Church in 1911. After the October Revolution, he courageously chose to remain in Russia so as not to abandon his flock and his vocation. Subjected to severe persecution by the Soviet regime, he endured imprisonment and deportation to labour camps until he was finally executed during Stalin’s purges in 1937.

From the perspective of Catholic theology, although Florensky was an Orthodox author, his thought offers extraordinary insights, provided that it is read in harmony with our Tradition and the Magisterium. The heart of his reflection is found in his masterpiece The Pillar and Ground of the Truth (whose title is a clear reference to 1 Tim 3:15). In this work, Florensky proposes an “Orthodox theodicy” that investigates the mystery of theological knowledge. He maintains that Truth (in Russian, Truth) is not attained through a cold and systematic rationalism, but possesses an antinomic character that human reason alone perceives as contradictory¹. Only the living experience of ecclesial love and of the Holy Spirit makes it possible to overcome these antinomies.

For Florensky, the object of knowledge can be attained only if there is love for it; love, truth and beauty constitute a single vital and experiential principle². This aspect harmonises admirably with Catholic doctrine which, as the Catechism of the Catholic Church reminds us (n. 2500), recognises that “truth carries with it the joy and splendour of spiritual beauty”, leading us towards the Creator.

Humility and Intellect

In an age in which faith is confused with fideism and Mariology with a form of Mariolatry that pursues emotionalism, I believe it is important to focus this reflection through authors endowed with profound spiritual and theological depth.

«The model of virginal purity is the Most Pure and more than Blessed Mother of the Lord, humble in her eternal purity, pure in her immutable humility. In her, Bride of the Holy Spirit and eternally purified by Him, springs forth the living source of universal purity, the “ever-flowing fountain of intellect”. In her gushes the living water that quenches every thirst and extinguishes in the soul the fire of Gehenna. For this reason the Church invokes her with the words: “Purification of the world, Mother of God”».³

In this first passage, a fundamental truth is expressed, namely that Mary is immutable in her humility, from which flows the living source, that ever-flowing fountain of intellect. We know, and this is a classic Marian locus, that Mary is humble. She is therefore the one who accepts God’s plan without being able to understand it concretely and in all its details; this is an example for all of us. But I believe that today she is humble also for another reason, because it is linked to that sphere of intellect mentioned by Florensky. This is the age, the age of the post-Covid era and of epochal change, in which each person more easily constructs faith and truth according to personal preference. Reality itself, and therefore the deposit of faith, become little more than accessories to be used according to personal convenience. Florensky reminds us that Mary does not do this. On the contrary, Mary is humble also in the submission of her intellect. What she does not understand, and which she perhaps continues to contemplate, continues to pray over, continues to receive in faith with an intelligence of faith, she nevertheless does not call faith itself into question simply because it does not confirm her own convictions, convictions that have nothing to do with faith in the God of Jesus Christ, that long-awaited Messiah and Son.

This is, if we wish, one of the great forms of hybris of our time. The construction of a relativistic faith, against which Cardinal Ratzinger, later Pope Benedict, had already warned us. By contrast, Mary stands as an example of being anchored to the reality of faith. Faith is this; it is not altered in its doctrinal, moral expressions and then in the practice of charity. For this is not an act of humility, but an act of pride.

Transmitting the Divine Favour with Authenticity

There is a second passage in this work that I found very interesting, in which Florensky writes:

«For she is the one who disperses the dark confusion of our passions and desires… the pillar of fire that preserves us from the temptations and enticements of the world… the pillar of fire that shows us the path of salvation amid the darkness of sin… who delivers us from the fire of passions through the dew of her prayers». If the Lord is the Head of the Church, gentle Mary is «the transmitter of divine favour», the true heart through which the Church distributes to her members life, eternity and the gifts of the Spirit, the true «giver of life», the true «life-giving fountain». For Mary is «the all-immaculate Lady, the only pure and blessed one… full of grace… the only incorrupt and good dove». She is the living symbol and principle of a world being purified, the purifier; she is the burning bush surrounded by the flames of the Holy Spirit, the living and anticipatory manifestation of the Spirit upon the earth».⁴

In this second passage Mary is presented as the one who mediates against the passions; therefore, we might say that she is a mediatrix in the sense that she prays for us in moments of great tension, great anger and great fear. During the Covid period, how many Rosaries were prayed and Mary was with us in that period of “black fear”, as sociologists have called it. At the same time, however, it is said that Mary is the one who transmits divine favour. Being incorrupt and good, she is our model not only in humility in receiving the faith, but also as the one who fully transmits the faith. And by truly transmitting it in its fullness, she becomes the one who assists in the purification of the world and of society.

This passage on transmission calls all of us to an examination of life, to a reflection in this sense: what does it mean for us to be transmitters of the faith, guardians of Tradition, but of true Tradition? Are we afraid to proclaim those truths of the faith, for example concerning sexual morality, which are considered outdated? Or are we afraid even to mention Christ because we think that the secular nature of the State imposes silence upon us? This is not what it means to be true transmitters. Every transmitter, like Mary, is one who seeks the grace to communicate with passion, devotion and authenticity the beauty of the faith. Indeed, it would be strange if it were otherwise. Florensky helps us to reflect upon an important truth: that Mary is the forerunner of the Spirit upon the earth. Therefore Mary is a pneumatological woman, a woman filled with the Holy Spirit who desires that the whole Church, that all believers, may be filled with the Spirit. Therefore, in this time that still lives in the light received at Pentecost, let us receive the words of this Eastern thinker in this sense. To be Marian means to be men of the Spirit and generators of the Spirit. Generators of peace in the Christological sense of the term. May this reflection therefore help us all to become truly a little more Marian. And a little more pneumatological.

Santa Maria Novella in Florence, 25 July 2026

NOTES

¹ See the introduction to PAVEL ALEKSANDROVIC FLORENSKIJ, The Pillar and Ground of the Truth: An Essay in Orthodox Theodicy in Twelve Letters, edited by Natalino Valentini, Cinisello Balsamo, San Paolo Editions, 2010, pp. 15 ff.

² G. LORIZIO, Pavel Aleksandrovic Florenskij: A Profile of His Thought, "Dialegesthai", 5 (2003), ; R. FISICHELLA, History of Theology – From Vitus Pichler to Henri de Lubac, vol. III, EDB, Bologna, 2015, p. 587, here.

³ P. FLORENSKIJ, The Pillar and Ground of the Truth, Rusconi, Milan, 1974, p. 416.

⁴ Ibid.

 

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BEYOND THE FEROCITY OF THE GULAGS: GET CLOSE TO THE MARIAN MYSTERY WITH FLORENSKIJ

In an era in which faith is confused with fideism and Mariology with a Mariolatry that pursues the emotional spirit, I consider it important to focus this reflection on authors endowed with great spiritual and theological depth..

— Theologica —

.

I'm not a great connoisseur of Eastern theology., because my training is completely different, But I must say that the readings I did in the past of Fathers like John Chrysostom or the Cappadocians have been for me a source of deep spiritual attention and comfort in times of difficulty.. I also think of the wonderful poems of Saint Gregory of Narek, in which he continually recognizes himself as a sinner. and who knows, maybe someday, when the geopolitical climate has calmed down, I will really be able to visit those places that were the cradle of Catholicism. However, moving on to more recent authors who came into my hands almost by chance, I find the book The Column and the Foundation of Truth by Pavel Florenskij very beautiful, containing a truly remarkable page about Mary. But, first of all, who was this author?

A theologian who sought the Truth of Christ even in the gulags

In summary, based on various research carried out on the internet and some texts consulted, I will say that Pavel Aleksandrovich Florenskij was born in Azerbaijan in 1882. Gifted with an extraordinarily multifaceted intelligence, He initially graduated in Mathematics from Moscow University, feeling a deep attraction for the exact sciences. Later he decided to dedicate himself to theological and philosophical studies., being ordained a priest of the Russian Orthodox Church in 1911. After the October Revolution he bravely chose to remain in Russia so as not to abandon his flock or his vocation.. Subjected to harsh persecution by the Soviet regime, He suffered imprisonment and deportation to labor camps until he was finally shot during the Stalinist purges of 1937.

From the point of view of Catholic theology, although Florenskij is an orthodox author, his thinking offers extraordinary stimuli, as long as it is read in harmony with our Tradition and the Magisterium. The heart of his reflection is found in his masterpiece The Column and the Foundation of Truth (whose title constitutes a clear reference to 1 Tim 3,15). In this work, Florenskij proposes an "orthodox theodicy" that investigates the mystery of theological knowledge. He maintains that the Truth (in Russian Istina) It is not achieved through cold and systematic rationalism, but it has an antinomian character that human reason, alone, perceived as contradictory¹. Only the living experience of ecclesial love and the Spirit allows us to overcome these antinomies..

Para Florenskij, the object of knowledge can only be achieved if there is love towards it; amor, truth and beauty constitute a single vital and experiential principle². This aspect harmonizes admirably with the Catholic doctrine that, as the Catechism of the Catholic Church reminds us (n. 2500), recognizes that "the truth carries with it the joy and splendor of spiritual beauty", leading us towards the Creator.

Humility and intellect

In an era in which faith is confused with fideism and Mariology with a Mariolatry that pursues the emotional spirit, I consider it important to focus this reflection on authors endowed with great spiritual and theological depth..

«The model of virginal purity is the Most Pure and more than Blessed Mother of the Lord, humble in its eternal purity, pure in its immutable humility. in it, Bride of the Holy Spirit and eternally purified by Him, springs the living fountain of universal purity, the “eternally flowing fountain of intellect”. In it flows the living water that quenches all thirst and quenches the fire of Gehenna in the soul.. That is why the Church invokes her with these words: “Purification of the world, Mother of God”».³

In this first passage something fundamental is stated: that Mary is immutable in her humility, from which springs the living fountain, that eternally flowing fountain of the intellect. We know, and this is a classic Marian locus, that Mary is humble. She is the one who accepts God's project without being able to understand it concretely and in all its details.; In this he constitutes an example for all of us. But I think today he is humble for another reason as well., because it is linked to that sphere of intellect that Florenskij cites. This is the time, the post-Covid era and the change of era, in which each person constructs faith and truth to their liking with greater and greater ease.. and reality itself, and therefore also the deposit of faith, They become little more than accessories used according to personal taste. Florenskij reminds us that Mary does not do this. Maria is, on the contrary, humble also in the submission of his intellect. What you don't understand, and who perhaps continues to contemplate, continue praying and continue welcoming with faith, with an intelligence of faith, However, it does not lead her to question faith itself just because it does not confirm her own convictions., convictions that have nothing to do with faith in the God of Jesus Christ, that long-awaited Messiah and Son.

This is, if you want, one of the great forms of hubris of our time. The construction of a relativistic faith that the then Cardinal Ratzinger had already warned us against, after Pope Benedict. In contrast to it, Mary is for us an example of rootedness in the reality of faith. Faith is this; It is not modified in its doctrinal expressions, morals and neither in the practice of charity. Because this is not an act of humility, but an act of pride.

Authentically transmit divine favor

There is a second passage of this work that I found very interesting., in which Florenskij writes:

"For she is the one who disperses the dark confusion of our passions and desires... the pillar of fire that preserves us from the temptations and seductions of the world... the pillar of fire that shows us the way of salvation in the midst of the darkness of sin... the one that frees us from the fire of passions through the dew of her prayers". If the Lord is the Head of the Church, sweet Mary is "the transmitter of divine favor", the true heart through which the Church distributes life to its members, eternity and the gifts of the Spirit, the true "giver of life", the true "life-giving source". Because Mary is "the all immaculate Lady", the only one pure and blessed… the one full of grace… the only incorrupt and good dove». She is the living symbol and the principle of the world that is purified, the purifier; It is the burning bush surrounded by the flames of the Holy Spirit, "the living and anticipatory manifestation of the Spirit on earth".⁴

In this second passage Mary is presented as the one who mediates against the passions; therefore, We could say that she is a mediator in the sense that she prays for us in moments of great tension., of great anger and great fear. During Covid, how many rosaries were prayed!, and Mary was with us in that period of "black fear", as some sociologists have called it. And at the same time, however, we are told that Mary is the one who transmits divine favor. Being uncorrupted and good, is for us a model not only of humility in the acceptance of faith, but also a model of one who fully transmits the faith. And truly transmitting it in all its fullness, becomes the one who helps the purification of the world and society.

This passage about transmission invites us all to a life review, to a reflection in this sense: What does it mean for us to be transmitters of the faith?, custodians of Tradition, but from the true Tradition? Are we afraid to proclaim those truths of faith, for example those relating to sexual morality, that today are considered surpassed? Or are we afraid to even name Christ because we think that the secular nature of the State imposes silence on us?? This is not being true transmitters. All transmitter, following the example of Mary, is someone who asks for the grace to communicate with passion, devotion and authenticity the beauty of faith. And it would be strange if it weren't like that. Florenskij helps us understand an important truth: that Mary is the anticipator of the Spirit on earth. That is why María is a pneumatological woman., a woman filled with the Holy Spirit who wants the entire Church, that all believers, be filled with the Spirit. So, in this time that still lives from the light received at Pentecost, let us receive the words of this eastern thinker in this sense. Being Marian means being men of the Spirit and generators of the Spirit.. Generators of peace in the Christological sense of the term. May this reflection help us, therefore, to truly be a little more Marian. And more pneumatological.

Santa Maria Novella in Florence, 25 July of 2026

NOTES

¹ See introduction to PAVEL ALEKSANDROVIČ FLORENSKIJ, The pillar and foundation of truth: orthodox theodicy essay in twelve letters, edition by Natalino Valentini, Cinisello Balsamo, San Paolo Editions, 2010, pp. 15 and following.

² G. LORIZIO, Pavel Aleksandrovic Florenskij: a profile of his thinking, "Dialegesthai", 5 (2003), R. FISICHELLA, History of Theology – from Vitus Pichler to Henri de Lubac, vol. III, EDB, Bologna, 2015, p. 587 here.

³ P. FLORENSKIJ, The pillar and foundation of truth, Rusconi, Milan, 1974, p. 416.

⁴ Ibid.

 

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