Marian Church Fathers: Mary, Mother of God

 

But when the time had fully come, God sent forth his Son,
born of woman, born under the law,
Galatians 4, 4

My explications of the Patristic Texts

St. Ignatius of Antioch (c A.D. 110)
To the Ephesians, 7

“There is one Physician who is possessed both of flesh and spirit;
both made and not made; God existing in flesh; true life in death;
both of Mary and of God; first possible and then impossible,
even Jesus Christ our Lord.”

The text is a quote from Ignatius of Antioch, a Catholic bishop who lived during the first century A.D. In his contention with Gnostics, who argued that Jesus was a human phantasm, St. Ignatius discusses the nature of Jesus Christ, whom he describes as “one” physician who possesses both flesh and spirit. He affirms that the Virgin Mary conceived and gave birth to a divine person who was as tangibly human as we are. The phrase “both made and not made” refers to the idea that Jesus is fully human and divine but a single person of dual natures.

Ignatius describes Jesus as “God existing in flesh,” emphasizing that Jesus is not just a man but also God in human form. He also refers to Jesus as “true life in death,” which refers to his resurrection and the belief that Jesus conquered death and offered eternal life to believers through his death and resurrection. Moreover, he notes that Jesus is “both of Mary and of God,” indicating that Jesus was born of a human mother and conceived by the Holy Spirit. This is a key tenet of the Christian faith, emphasizing that Jesus was fully human and divine. Finally, St. Ignatius describes Jesus as “first possible and then impossible,” which refers to the idea that Jesus was born as a human baby, just like any other human being. However, as the Son of God, he could perform miraculous deeds and ultimately overcome death through his resurrection.

St. Alexander of Alexandria (A.D. 324)
Epistle to Alexander, 12

“After this, we receive the doctrine of the resurrection from the dead, of
which Jesus Christ our Lord became the first fruits; Who bore a Body, in
truth, not in semblance, derived from Mary the mother of God in the fullness
of time sojourning among the race, for the remission of sins: who was
crucified and died, yet for all this suffered no diminution of His Godhead.”

St. Alexander discusses one of the fundamental beliefs in Christianity, which is the doctrine of the resurrection from the dead. According to this doctrine, Jesus Christ, our Lord, was the first person to rise from the dead, like a first fruit. This event is significant because it demonstrates God’s power over death and the hope of eternal life for believers. Furthermore, he emphasizes that Jesus had a real physical body, not just an appearance. This means that Jesus’ resurrection was an actual bodily resurrection, not just a spiritual one. The author also notes that Jesus’ body was born of Mary, the mother of God, who lived among the people at the appointed time for the forgiveness of sins. This highlights the incarnation of Jesus, another central belief in Christianity. To deny the divine maternity of Mary amounts to denying the incarnation of Christ and his bodily resurrection in their hypostatic order.

Moreover, Alexander points out that despite being crucified and dying, Jesus did not lose any of His divine nature. This means that Jesus remained fully God and fully human even after His death and resurrection. This belief is significant because it shows that Jesus is not just a human prophet but also the divine Son of God. The text is about the Christian belief in Jesus Christ’s resurrection, a central tenet of the faith. It highlights the physical nature of Jesus’ resurrection, His incarnation as both fully human and fully divine, and the hope of eternal life for believers made possible through Jesus’ victory over death.

St. John Cassian (A.D. 430)
The Incarnation of Christ, II:2

“And so you say, O heretic, whoever you may be, who deny that God was born of the
Virgin, that Mary the Mother of our Lord Jesus Christ ought not to be called Theotocos,
i.e., Mother of God, but Christotocos, i.e., only the Mother of Christ, not of God. For no
one, you say, brings forth what is anterior in time. And of this utterly foolish argument
whereby you think that the birth of God can be understood by carnal minds, and fancy that
the mystery of His Majesty can be accounted for by human reasoning, we will, if God
permits, say something later on. Meanwhile, we will now prove by Divine testimonies
that Christ is God and Mary is the Mother of God.”

The text is a theological response to a heretical argument that denies the divinity of Christ and challenges the use of the term Theotokos, or Mother of God, to describe Mary, the mother of Jesus. St. John presents a detailed refutation of this argument, pointing out that it relies on a flawed assumption that human reasoning can fully understand the birth of God. He promises a more thorough discussion of this issue in the future. In the meantime, he provides a detailed analysis of Divine testimonies that prove the divinity of Christ and the appropriateness of calling Mary the Mother of God.

The text draws on a range of theological sources and debates, using language and terminology that would have been familiar to early Christian theologians. For example, the author uses the term Christotokos to describe Mary’s role as the mother of Christ while acknowledging that this term does not fully capture the significance of her role. Overall, the text passionately defends orthodox Christian belief, drawing on theological arguments and scriptural evidence to support the assertion that Christ is indeed God and that Mary is the Mother of God. John’s language is elevated and scholarly, reflecting the importance of the discussed issue and the depth of theological knowledge required to engage with it.

St. Cyril of Alexandria (A.D. 430)
To Nestorius, Epistle 17:11

“But since the Holy Virgin brought forth after the flesh, God personally
united to the flesh; for this reason, we say of her that she is Theotokos, not as
though the nature of the Word had its beginning of being from the flesh, for
he was in the beginning, and the Word was God, and the Word was with
God…but, as we said before, because having personally united man’s nature
to himself…”

The text is a theological statement that seeks to explain the nature of Jesus Christ and the role of the Virgin Mary in Christian theology. It is a complex statement that requires a closer examination of its various components to fully appreciate its meaning. Nestorius, Patriarch of Constantinople, rejected the title Theotokos for the mother of the incarnated Word. He insisted that Mary, as a human being, could give birth only to a human being and not to God. He persisted in calling the Virgin Mary Christotokos. Nestorian Christology promotes the prosopic union of two persons (divine and human) in Jesus Christ, thus trying to avoid and replace the hypostatic union of two natures.

St. Cyril begins by referring to the Holy Virgin Mary, the mother of Jesus. He points out that Mary gave birth to a child with a physical body and that this child was God himself personally united with the flesh. This refers to the doctrine of the Incarnation, which holds that Jesus Christ was both fully God and fully human. Cyril explains the significance of this doctrine by referring to the term Theotokos, a Greek term that means “God-bearer” or “Mother of God.” By giving birth to Jesus, Mary became the Theotokos, the one who bore God in her womb. His statement emphasizes that this does not mean that the divine nature of Christ originated from the flesh but rather that the divine and human natures were united in his personhood.

The Bishop/Patriarch of Alexandria also refers to the pre-existing Word of God, who was both God and with God from the beginning. This refers to John 1:1, which says, “In the beginning was the Word, and the Word was with God, and the Word was God.” His statement clarifies that the Word did not come into being from the flesh but rather that he became united with human nature. It highlights the unique role of the Virgin Mary in this process, as she was the one who gave birth to Jesus and thus became the Theotokos. Cyril affirms that Mary was not just the mother of a human being, but the mother of God incarnate in human form. This underscores the importance of Mary in Christian theology, as she is seen as a key figure in the story of salvation.

St. Vincent of Lerins (A.D. 434)
Commonitory for the Antiquity
and Universality of the Catholic Faith

“For by the singular gift of Him who is our Lord and God, and withal, her own son, she is to be
confessed most truly and most blessedly–The mother of God ‘Theotocos,’ but not in the sense in
which it is imagined by a certain impious heresy which maintains, that she is to be called the
Mother of God for no other reason than because she gave birth to that man who afterward
became God, just as we speak of a woman as the mother of a priest, or the mother of a bishop,
meaning that she was such, not by giving birth to one already a priest or a bishop, but by giving
birth to one who afterward became a priest or a bishop. Not thus, I say, was the holy Mary
‘Theotocos,’ the mother of God, but rather, as was said before, because in her sacred womb was
wrought that most sacred mystery whereby, on account of the singular and unique unity of
Person, as the Word in flesh is flesh, so Man in God is God.”

The text is a statement that elucidates the unique and singular nature of Mary, the mother of Jesus, and her relationship with God. St. Vincent emphasizes that Mary is to be confessed as the most truly and most blessed mother of God, referred to as ‘Theotocos,’ a Greek term meaning “God-bearer.” He then refutes the impious heresy of Adoptionism that claims Mary is only called the Mother of God because she gave birth to a man who later became God. This heresy affirms that Mary’s role as the mother of Jesus was only incidental and that Jesus’ divinity was not inherent in Him but acquired later. The author, however, argues that Mary is the Mother of God because of the unique and singular unity of Person between Jesus, who is both human and divine. He explains that the sacred mystery of the Incarnation, in which the Word (i.e., Jesus) became flesh, took place in Mary’s womb. This means that just as the Word in flesh is fully and truly human, Man in God (Jesus) is fully and truly divine.

Vincent affirms that Mary’s role as the mother of Jesus, who is both human and divine, is a singular and blessed privilege. He further emphasizes that Mary’s motherhood of Jesus is not merely incidental but essential to Jesus’ identity as fully human and fully divine. Mary did not merely give birth to a man who later became God, as the impious heresy suggests. Instead, Mary gave birth to Jesus, the Son of God, in whom the fullness of God’s divinity dwells. The text concludes by underscoring Mary’s role as the Mother of God. This role affirms the unity of God’s nature and the Incarnation of Jesus as both human and divine. Mary’s motherhood of Jesus confirms the reality of Jesus’ divinity, which is an essential doctrine of the Christian faith.

St. John of Damascus (ante A.D. 743)
An Exposition of the Orthodox Faith 111.12
That the holy Virgin is the Mother of God:
against the Nestorians

“Moreover, we proclaim the holy Virgin to be the Mother of God in strict truth. Since He who was
born of her was truly God, she who bears the true God incarnate is the true mother of God. For we
hold that God was born of her, not implying that the divinity of the Word received from her the
beginning of its being, but meaning that God the Word Himself, Who was begotten of the Father
timelessly before the ages and was with the Father and the Spirit without beginning and through
eternity, took up His abode in these last days for the sake of our salvation in the Virgin’s womb,
and was without change made flesh and born of her. For the holy Virgin did not bare mere man
but true God: and not mere God but God incarnate, Who did not bring down His body from
Heaven, nor simply passed through the Virgin as channel, but received from her flesh of like
essence to our own and subsisting in Himself. For if the body had come down from heaven and
had not partaken of our nature, what would have been the use of His becoming man? For the
purpose of God the Word becoming man was that the very same nature, which had sinned and
fallen and become corrupted, should triumph over the deceiving tyrant and so be freed from
corruption, just as the divine apostle puts it, For since by man came death, came also the
resurrection of the dead 1 Corinthians 15:21). If the first is true, the second must also be true.”

St. John’s text is a declaration of faith in the divinity of Jesus Christ and the role of the Virgin Mary as the Mother of God. It begins by emphasizing that Mary is rightly called the Mother of God because Jesus, who was born of her, is truly God. This belief is central to the Christian faith and is known as the doctrine of the Incarnation, which refers to the belief that God became human in the person of Jesus Christ. The text further explains that the Incarnation does not mean that the divinity of the Word had its beginning from Mary. Instead, God the Word, who has existed with the Father and the Spirit without beginning and forever, took on human form in the womb of Mary for the sake of our salvation. This means that Jesus is fully God and human, with two distinct natures united in one person.

The author also emphasizes that Mary did not give birth to a mere man but to the true God who became incarnate. This highlights the unique and significant nature of Jesus’ birth and his role in our salvation. He further explains that the purpose of the Incarnation was to triumph over the power of sin and death, symbolized by the deceiving tyrant. By becoming human, Jesus was able to overcome the power of sin and death and offer us the hope of eternal life. The text concludes by referring to the words of the apostle Paul, who said, “Since death came through a man, the resurrection of the dead also comes through a man” (1 Corinthians 15:21). This means that just as Adam’s sin brought death into the world, Jesus’ death and resurrection bring new life and hope to all who believe in him. In this way, John Damascene highlights Jesus’s essential role in the Christian faith and the importance of Mary as the Mother of God in bringing about our salvation.

For in him dwelleth all the fulness of the Godhead bodily.
Colossians 2, 9

Ave Maria

Marian Church Fathers: The Perpetual Virginity of Mary

 

A garden enclosed is my sister, my spouse;
a spring dried up, a fountain sealed.
Song of Solomon 4, 12

My explications of the Patristic Texts

Irenaeus of Lyons (A.D. 190)
Proof of the Apostolic Preaching, 54

“And concerning His birth, the same prophet [Isaiah] says in another place,
‘Before she who was in labor gave birth, and before the birth-pains came on,
she was delivered of a male child’ (Isaiah 66:7). Thus, he indicated His unexpected
and extraordinary birth from the Virgin.”

St. Irenaeus refers to a passage from the prophet Isaiah, interpreted as a prophecy about the unexpected and extraordinary birth of Jesus from the Virgin Mary. It emphasizes the miraculous nature of Jesus’ birth, highlighting the absence of birth pains before the delivery of the child. This prophecy is often cited as evidence of the divine nature of Jesus’ birth and the perpetual virginity of his most Blessed Mother, notably during the birth of Jesus.

Indeed, what the Catholic Church has traditionally believed and taught from the earliest time is that when Mary gave birth to Jesus, her physical virginal integrity remained intact. There was no breaking of the hymen, no physical pain or discomfort that is typically experienced by a woman in labor, no issue of water and blood, and no placenta and umbilical cord. Mary’s bodily integrity remained inviolate in harmony with her chaste spiritual integrity. There was no profane element of anything natural or any form of physical corruption in her giving birth to Jesus that could violate the purity of her soul and her exemption from all stains of original sin, nor anything wholly natural at all that could defile and render impure her Holy Child.

Origen (A.D. 232)
Commentary on John, I:6

“For if Mary, as those declare who with sound mind extol her, had no other son but Jesus, and yet
Jesus says to His mother, Woman, behold thy son,’ and not Behold you have this son also,’ then He
virtually said to her, Lo, this is Jesus, whom thou didst bear.’ Is it not the case that everyone who is
perfect lives himself no longer, but Christ lives in him; and if Christ lives in him, then it is said of
him to Mary, Behold thy son Christ.’”

Origen suggests that, according to those who speak highly of her with a clear mind, Mary, the mother of Jesus, is believed to have had only one biological child, her son Jesus. He proposes that her other “children” were not biological offspring but spiritual. The text delves into the intricate relationship between Jesus, Mary, and the believer. It discusses the idea that when Jesus said to His mother, “Woman, behold thy son,” he was not only referring to the disciple John but also symbolically referring to all believers as her spiritual children. This implies that believers have a spiritual connection to Mary, similar to that of a mother and her children. Since Mary is their spiritual mother, Jesus must be their spiritual brother (Rom 8:29).

Furthermore, Origen explores the concept of Christ living within the believer, emphasizing the profound spiritual connection between Christ, the believer, and Mary as members of one spiritual family. His interpretation highlights the intricate and profound spiritual implications of the relationship between Jesus, Mary, and believers. They are the offspring of the New Adam and the New Eve, having been reborn from above through the Sacrament of Baptism. As the second Eve, Mary couldn’t have begotten children conceived in original sin by having conjugal relations with her husband Joseph.

John Chrysostom (A.D. 370)
Gospel of Matthew V:5

“And when he had taken her, he knew her not, till she had brought forth her first-born Son.’ He
hath here used the word till,’ not that thou shouldest suspect that afterward, he did know her, but
to inform thee that before the birth, the Virgin was wholly untouched by man. But why then, it
may be said, hath he used the word, till’? Because it is usual in Scripture to do this often and to
use this expression without reference to limited times. For so concerning the ark likewise, it is said,
The raven returned not till the earth was dried up.’ And yet it did not return even after that time.
And when discoursing also of God, the Scripture saith, From age until age Thou art,’ not as fixing
limits in this case. And again, when it is preaching the Gospel beforehand and saying, In his days
shall righteousness flourish, and abundance of peace, till the moon be taken away,’ it doth not set
a limit to this fair part of creation. So then, likewise, it uses the word “till,” to make certain what
was before the birth, but as to what follows, it leaves thee to make the inference.”

John Chrysostom, a Greek Father, discusses the word “till” in a biblical context, as found in Matthew 1:25. He explains that “till” emphasizes what was true before a certain event without necessarily implying a change after that event. The passage gives examples of how the word “till” is used in Scripture without setting a limit to a certain event. It suggests that the word “till” is used broadly, not necessarily indicating a change in the situation after the specified time.

Matthew’s intention in his gospel was to emphasize the truth of the Incarnation, which was difficult for many Jews to accept. He does not need to imply that Joseph and Mary had no conjugal relations until after the birth of Jesus to convey this message. All he needs to state in his Gospel message is that they did not have any marital relations “before” or “up until” the birth of Jesus. By doing so, he underscores that Mary conceived Jesus by the supernatural power of the Holy Spirit. This implication is contained in the statement and is relevant to what Matthew proposes in contrast to traditional Judaic beliefs.

In the Gospel of Matthew, the Greek translation from Hebrew uses the word “heos” or ἕως for “until”. This word refers to the time leading up to an event and means “up to the time of” or “hitherto” without implying anything unrelated that might come after. Matthew is primarily concerned with how Mary and Joseph related to each other before the conception and birth of Jesus. This is evident when the author quotes Isaiah 7:14 in verses 22-23. The main point is that Jesus is the long-awaited Messiah of the Hebrew people, but he isn’t of paternal human lineage as the Jews expect.

Augustine of Hippo (A.D. 401)
Of Holy Virginity, 4

“Her virginity also itself was on this account more pleasing and accepted, in that it was not that
Christ being conceived in her, rescued it beforehand from a husband who would violate it, Himself
to preserve it; but, before He was conceived, chose it, already dedicated to God, as that from
which to be born. This is shown by Mary’s words in answer to the Angel announcing her
conception; How,’ saith she, shall this be, seeing I know not a man?’ Which assuredly she would
not say unless she had before vowed herself unto God as a virgin.”

The text explores the profound significance of the Virgin Mary’s purity, emphasizing that her commitment to virginity was a deliberate choice dedicated to God even before the conception of Christ. It underlines the symbolic importance of Mary’s virginity as a guiding example for those who choose a life of holy virginity. Moreover, it delves into the theological meaning behind Christ’s birth from a virgin, portraying it as a powerful affirmation of the sanctity of virginity rather than a compulsory requirement.

Augustine delves into the significance of Mary’s virginity and her deep commitment to God. He explains that Mary’s decision to dedicate herself to God before the conception of Christ was particularly pleasing and accepted. This is evident from her response to the Angel announcing her conception, where she emphasized her virginity by saying, “How shall this be, seeing I know not a man?” This indicates that she had made a solemn vow to remain a virgin in her dedication to God even before this miraculous event took place.

Peter Chrysologus (A.D. 432)
Sermon 117

“Where are they who think that the Virgin’s conception and giving birth to her child are to be
likened to those of other women? This latter case is one of the earth, and the Virgin’s is one from
heaven. One is a case of divine power, the other of human weakness. One case occurs in a body
subject to passion; the other in the tranquility of the divine Spirit and peace of the human body.
The blood was still, and the flesh astonished; her members were put at rest, and her entire womb
was quiescent during the visit of the Holy One until the Author of flesh could take on His garment
of flesh and until He, who was not merely to restore the earth to man but also to give him
heaven, could become a heavenly Man. The virgin conceives the Virgin brings forth her child, and
she remains a virgin.”

The text presents a theological reflection on the virgin birth of Mary and its significance, contrasting it with the natural conception and childbirth experienced by other women.

 St. Peter Chrysologus emphasizes the distinction between the Virgin Mary’s conception and those of ordinary women, asserting that Mary's experience is rooted in divine power rather than human limitations. This sets a foundational theological premise that Mary's motherhood is a miraculous event. The phrase "one from heaven" highlights the supernatural aspect of Mary’s conception, suggesting that it is a divine act rather than a result of human desire or passion. This asserts the idea that Mary's experience is unique and set apart from the common experiences of humanity.

The author describes Mary's body during the conception as being tranquil and “quiescent," implying that her physical state was serene and untroubled by the typical pains and struggles associated with childbirth. This description underscores the miraculous nature of the event, portraying it as serene and filled with divine presence rather than chaos or struggle.

The mention of the "Holy One" refers to the Holy Spirit's role in the conception of Jesus. This signifies that the act was guided by divine will and purpose, further distinguishing Mary's experience from that of regular childbirth, which is characterized by human involvement and natural processes. Moreover, Chrysologus notes that the child born from Mary is not just here to restore earthly existence but also to offer humanity a connection to heaven. This indicates Jesus' dual nature—fully divine and fully human—which is a core belief in Christian theology.

The final assertion that “the virgin conceives the Virgin brings forth her child, and she remains a virgin” reinforces the doctrine of Mary's perpetual virginity, suggesting that despite giving birth, she retains her virginity, further emphasizing her unique position in Christian belief. Overall, the text serves to exalt Mary’s role in the Christian faith, framing her as a pivotal figure in the divine narrative of salvation. It portrays her experience as a hymn to divine intervention, purity, and the miraculous nature of the incarnation of Christ.

John of Damascus (A.D. 743)

The Orthodox Faith, 4:14

“The ever-virgin One thus remains even after the birth still virgin, having never at any time up

till death consorted with a man. Although it is written ‘and knew her not till she had brought

forth her firstborn son,’ note that he who is first-begotten is first-born even if he is only-begotten.

The word first-born means that he was born first but does not at all suggest the birth of others.

The word till’ signifies the limit of the appointed time but does not exclude the time thereafter. For

the Lord says, And lo, I am with you always, even unto the end of the world, not meaning that He

will be separated from us after the completion of the age. The divine apostle says, And so shall

we ever be with the Lord, meaning after the general resurrection.”

St. John of Damascus dives into the concept of the perpetual virginity of Mary, the mother of Jesus. He elucidates the belief that Mary remained a virgin throughout her life, including after giving birth to Jesus, as she did not engage in marital relations with a man until her passing. He also addresses the term “first-born” about Jesus, explaining that it does not necessarily imply the subsequent birth of other children.

According to Jewish law or custom, primogeniture is the right of the legitimate, firstborn son (bekhor) to inherit his parents’ entire or principal estate, in preference to daughters, younger sons, stepsons, and illegitimate sons. Even the son of a deceased elder brother inherits before a surviving younger brother of his father by right of substitution of the deceased heir. This institution’s legal, social, and religious features were reflected in the norms and practices of ancient Hebrew society. Mosaic law granted the firstborn male a privileged status concerning inheritance rights and cultic regulations.

When addressing his father, a son might refer to his status as a firstborn son (Gen. 27:19, 32). The composition of Biblical genealogies illustrates that the status of the bekhor was a pervasive feature of Israelite social life. Many genealogies specify the status of the first-named son. Even in genealogies that do not specifically indicate the status of the first son listed, it was understood that he was the firstborn son. The Bible indicates that primogeniture carried certain duties and privileges in addition to the estate rights (Gen. 27; 48:13; Judg. 8:20; 1 Chron. 26:10). Even though the firstborn son would logically have to be the first son that was born, the one who “opens the womb” as the “first issue,” it doesn’t necessarily mean that his parents subsequently had other children, sons or daughters.  

The phrase "ever-virgin One" suggests that Mary maintained her virginity not just before but also after the birth of Jesus. The author argues that her virginity is integral to her identity and that she did not engage in marital relations, thus remaining a virgin until her death.

The Damascene refers to the phrase “and knew her not till she had brought forth her firstborn son.” He argues that the term "firstborn" does not imply that Mary had more children afterward. The emphasis here is that being "firstborn" signifies the singularity of Jesus as the onlyborn in that context. The word "till" is analyzed to argue that it denotes a limit in time rather than an ongoing condition. The author compares this to biblical phrases, such as Jesus stating, “I am with you always, even until the end of time” suggesting that just because he will be with us until a certain point does not mean he will not be with us afterward.  The reference to the Apostle's statement about being "ever with the Lord" extends the idea of continuity beyond a single event (in this case, the resurrection). It reinforces that the relationship with the divine is ongoing, just as Mary’s virginity is seen as enduring.

Overall, the text seeks to clarify and defend the doctrine of Mary's perpetual virginity while drawing on scriptural interpretation to support its claims. This reflects the broader theological discussions within Christianity regarding the nature of Mary and her role in salvation history.

Then the angel told her, “Do not be afraid, Mary, for you have found favor with
God. Behold, you will conceive in your womb and bear a son, and you shall name
him Jesus… But Mary asked the angel, “How can this be, since I have no
relations with a man?” And the angel said to her in reply, “The holy Spirit will
come upon you, and the power of the Most High will overshadow you. Therefore, the
child to be born will be called holy, the Son of God.”
Luke 1, 30-35

Ave Maria

Marian Church Fathers: The Immaculate Conception

 

One is my dove, my perfect one is but one,
she is the only one of her mother,
the chosen of her that bore her…
Who is she that looketh forth as the morning,
fair as the moon, clear as the sun,
and terrible as an army with banners?
Song of Solomon 6, 9-1

My explications of the Patristic Texts

Gregory Thaumaturgus (A.D. 262)
On the Holy Mother of God

“Holy and wise in all things was the all-blessed Virgin, peerless among all nations, and unrivaled
among women. Not as the first virgin Eva, who being alone in the garden, was in her weak mind
led astray by the serpent; and so took his advice and brought death into the world, and because
of that hath been all the suffering of saints. But in her alone, in this Holy Virgin Mary, the Stem
of Life hath shot up for us. For she alone was spotless in soul and body.”

The text is a detailed statement that extols the virtues of the Virgin Mary and underscores her significance in Christian theology. St. Gregory describes Mary as holy and wise, implying she possessed unparalleled moral and intellectual excellence. He also notes that Mary is peerless among all nations and unrivaled among women, indicating that she is the most esteemed and admirable woman in human history. The author then compares Mary with Eve, our primordial fallen mother, highlighting their differences. Eve was led astray by the serpent and brought death into the world, whereas Mary was spotless in both soul and body. This purity made Mary the only person capable of bringing forth the Stem of Life, a reference to Jesus Christ.

Gregory emphasizes that Mary’s purity was a necessary prerequisite for giving birth to Jesus, the savior of humanity. The passage shows Mary’s importance in Christian theology. It highlights her purity, wisdom, and moral excellence and compares her with Eve to demonstrate her unique qualities and the profound difference between the two women. The author’s use of language, such as “all-blessed” and “Stem of Life,” contributes to the text’s devotional tone and reinforces Mary’s central role in Christian doctrine.

Ephraem the Syrian (A.D. 370)
Hymns on the Nativity, 15:23
Nisibene Hymns, 27:8

“Let women praise Her, the pure Mary – that as in Eve their mother, great was their reproach — lo! In Mary, their sister — greatly magnified was their honor.”

“Thou alone and thy Mother are fair in all things; there is no flaw in thee and no stain in thy
Mother.”

This passage from the Hymns on the Nativity is a profound and poetic ode to Mary, the mother of Jesus, and her esteemed role among women. St. Ephrem contrasts the figures of Eve and Mary, emphasizing their roles in the narrative of womanhood and redemption within Christian theology. The opening line calls for women to honor Mary, who is referred to as "the pure Mary." This highlights her purity and virtue, positioning her as an ideal female figure in contrast to Eve.

The phrase "as in Eve their mother, great was their reproach" suggests that Eve, the first woman, is often associated with humanity's fall due to her disobedience in the Garden of Eden. This act is typically viewed as a source of shame and sin, implying that Eve’s actions brought reproach upon women.

The author continues by declaring that in Mary, women find a "sister" who elevates their status. The use of "greatly magnified" implies that Mary’s virtues and her role as the mother of Jesus restores honor to women, contrasting with the perceived shame that came from Eve’s actions.

Overall, this passage underscores a redemptive narrative, where Mary represents hope and honor for women, offering a positive identity that stands in opposition to the negative legacy traditionally associated with Eve. This reflects broader themes in Christian thought regarding sin, redemption, and the celebration of female strength and purity through Mary.

The ode from the Nisibene Hymns celebrates the Virgin Mary and her son, Jesus Christ. The line “Thou alone and thy Mother are in all things fair” refers to the idea that Mary and Jesus are completely pure and free from any imperfections or flaws. The phrase “there is no flaw in thee and no stain in thy Mother” emphasizes that they are both perfect without any blemish or moral impurity. The praise of Mary without any stain or imperfection is a common theme in Catholic theology and is called the doctrine of the Immaculate Conception. The idea is that Mary was preserved from the stain of original sin from the moment of her conception, given the foreseen merits of her divine Son, making her completely pure and sinless.

In addition to its religious significance, the quote also has poetic value. Alliteration in the phrase “Thou alone and thy Mother” emphasizes the idea of the two beings being inextricably linked and united in their purity and perfection. The repetition of the word “no” in the phrase “no flaw in thee and no stain in thy Mother” creates a sense of completeness and finality, emphasizing the absolute purity of Mary and Jesus. We find such a celebration of the Mother and the Son in the Gospel of Luke 1:42 in the words of Mary’s cousin Elizabeth: “Most blessed (eulogomene) are you among women, and blessed (eulogomenos) is the fruit of your womb.”

Athanasius of Alexandria (A.D. 373)
Homily of the Papyrus of Turin, 71:216

“O noble Virgin, truly you are greater than any other greatness. Who is your equal in greatness, O
dwelling place of God the Word? To whom among all creatures shall I compare you, O Virgin? You
are greater than them all, O Covenant, clothed with purity instead of gold! You are the Ark in
which the golden vessel contains the true manna, the flesh in which divinity resides.”

This text is a beautiful and eloquent hymn that praises the Virgin Mary, the most revered figure in Christian theology. St. Athanasius uses vivid and poetic language to describe Mary’s greatness and her unique role in the economy of salvation. The author addresses Mary as a “noble Virgin,” emphasizing her purity, grace, and virtue. He expresses deep admiration for her and recognizes her as greater than any other greatness. No worldly greatness can exceed hers. He asks, “Who is your equal in greatness, O dwelling place of God the Word?” This question highlights the uniqueness of Mary’s role as the mother of Jesus, the Word of God made flesh. Her unrivaled greatness is due to being the mother of the divine Logos.

Athanasius draws an analogy between Mary, the mother of Jesus, and the Ark of the Covenant, the most sacred object in ancient Judaism. The Ark was revered for being associated with the physical manifestation of God’s presence (Shekinah) and was believed to contain the tablets of the Ten Commandments, Aaron’s staff, and a pot of manna. The author uses this analogy to highlight Mary’s unique sanctity and her role as the vessel of God incarnate. He describes Mary as the Ark that contains the “golden vessel,” which refers to the sacred human body of Jesus, in which divinity resides. This alludes to the fact that just as the sacred Ark held the sacred objects, notably the inscribed Word of God, Mary bore the Word of God in the flesh (Bread of Life and High Priest) within her sacred womb, which is the “golden vessel” or the sacred human body in which divinity resides.

Finally, Athanasius describes Mary as the “Covenant, clothed with purity instead of gold.” This emphasizes Mary’s unparalleled holiness and worthiness to conceive and bear her divine Son. The author’s poetic language highlights Mary’s exceptional qualities as a human being and her mediating role in the salvation of humanity. Overall, His writing is a beautiful tribute to the Virgin Mary. It emphasizes her unique role in the economy of salvation and her unparalleled holiness as the mother of Jesus. His comparison with the Ark of the Covenant underscores Mary’s exceptional status in the order of divine grace as the sacred vessel that bore and carried God’s physical presence to humanity.

Ambrose of Milan (A.D. 388)
Sermon 22:30

“Come… receive Me in that flesh that fell in Adam. Receive Me not from Sara, but from Mary, an
incorrupt virgin, a virgin by grace, entirely free from every stain of sin… since she alone obtained
a grace that none other can claim: to be filled with the very Author of grace.”

In this homily, Ambrose quotes Christ as He speaks about His mother, Mary. Christ invites us to receive Him in the same flesh that fell in Adam, meaning we should receive Him in our humanity. This invitation shows that Christ has come to redeem our fallen nature and elevate us to a higher state of being. Our Lord urges us to receive Him from Mary, an incorrupt virgin who was entirely free from every stain of sin. By emphasizing Mary’s purity, He highlights the importance of holiness and the need to be free from sin to receive Him fully.

Mary’s virginity was not just physical but also spiritual. She was made a virgin by grace, which means that she was entirely dedicated to God and had a pure heart. Mary was the only one who could bear the Son of God in her womb and give birth to Him without the stain of sin. Therefore, Mary alone obtained the fullness of grace that none other can claim: to be filled with the Author of grace, God Himself. This statement emphasizes the uniqueness of Mary’s role in the incarnation of Christ and highlights the importance of her pure and immaculate heart. Overall, this text invites us to reflect on the importance of Mary’s role in the redemption of humanity and strive for purity and holiness in our lives.

Augustine of Hippo (A.D. 415)
Nature and Grace,4 2

“We must except the Holy Virgin Mary, concerning whom I wish to raise no question when it
touches the subject of sins, out of honor to the Lord; for from Him we know what abundance of
grace for overcoming sin in every particular was conferred upon her who had the merit to
conceive and bear Him who undoubtedly had no sin.”

This text is a statement made by Augustine of Hippo regarding the subject of sin and the role of the Holy Virgin Mary in relation to it. Augustine begins by stating that, except for Mary, he does not wish to question the sinlessness of any other individual. This statement emphasizes the high esteem Mary holds in Christian theology and devotion. Augustine explains that his reluctance to question Mary’s sinlessness is due to his profound respect for the Lord. He believes that Mary was granted abundant divine grace that allowed her to overcome sin in every aspect. Augustine emphasizes that Mary’s merit as the mother of Jesus, who was undoubtedly sinless, is a testament to her sinlessness.

This passage underscores the doctrine of the Immaculate Conception, which holds that Mary was conceived without the stain of original sin. This belief has been a central tenet of Christian theology and devotion for centuries and is a core belief of the Catholic Church. Augustine’s words reflect the deep reverence and high regard many Christians hold for Mary, who is seen as a model of purity and devotion. He emphasizes the belief in the power of divine grace to enable individuals to overcome sin and become models of virtue. This passage thus highlights Mary’s central role in Christian theology and devotion and underscores the importance of divine grace in the struggle against sin.

Proclus of Constantinople (ante A.D. 446)
Homily 1

“As he formed her without any stain of her own, so He proceeded from her contracting no stain.”

The homily is a commentary on the Gospel of John, and this particular quote reflects the nature of the Virgin Mary and her role in the birth of Jesus Christ. The phrase “He formed her without any stain of her own” refers to the belief that Mary was conceived without the taint of original sin, which is said to have been inherited by all humans from Adam and Eve. This belief is known as the doctrine of the Immaculate Conception and is a central tenet of Catholicism. The phrase “so He proceeded from her contracting no stain” refers to the belief that when Jesus was born from Mary, he did not inherit any sin from her but was born pure and without sin. This is known as the doctrine of the Virgin Birth and is also a central tenet of Christianity. The text thus emphasizes the purity and sinlessness of both Mary and Jesus and their unique roles in the Christian narrative.

St. Theodotus of Ancyra (ante A.D. 446)
Homily VI:11

"Innocent virgin, spotless, without defect, untouched, unstained, holy in body and in soul, like a
lily flower sprung among thorns, unschooled in the wickedness of Eve, unclouded by womanly
vanity… Even before the Nativity, she was consecrated to the Creator. . . Holy apprentice, guest in
the Temple, disciple of the law, anointed by the Holy Spirit, clothed with divine grace as with a
cloak, divinely wise in your mind; united to God in your heart. . . . Praiseworthy in your speech,
even more praiseworthy in your action. . . . Good in the eyes of men, better in the sight of God."

St. Theodotus highlights Mary’s spiritual qualities, starting with her consecration to the Creator even before the Nativity – the birth of Jesus Christ. He further describes Mary as a “holy apprentice,” a “guest in the Temple,” and a “disciple of the law,” signifying her devotion to God and her understanding of religious teachings. Mary is also described as “anointed by the Holy Spirit” and “clothed with divine grace as with a cloak,” emphasizing her divine and supernatural nature. The author notes that Mary was “divinely wise in your mind” and “united to God in your heart,” signifying her spiritual wisdom and connection with God.

The Bishop of Ancyra underscores Mary’s spiritual qualities, starting with her consecration to the Creator even before the Nativity – the birth of Jesus Christ. He further describes Mary as a “holy apprentice,” a “guest in the Temple,” and a “disciple of the law,” signifying her devotion to God and her understanding of religious teachings. Mary is also described as “anointed by the Holy Spirit” and “clothed with divine grace as with a cloak,” emphasizing her divine and supernatural nature. The author further notes that Mary was “divinely wise in your mind” and “united to God in your heart,” signifying her spiritual wisdom and connection with God.

Theodotus concludes by praising Mary’s praiseworthy speech and actions, noting that she was “praiseworthy in your speech” and “even more praiseworthy in your action.” He further notes that Mary was “good in the eyes of men, better in the sight of God,” signifying her moral and spiritual excellence. Overall, the text portrays Mary as a model of Christian devotion and virtue who embodies the ideal of purity, humility, and obedience to God. The text is a testament to Mary’s importance in Christian theology and her role as the mother of Jesus Christ.

Theoteknos of Livias (ante A.D. 650)
Panegyric for the feast of the Assumption, 5:6

“She is born like the cherubim, she who is of a pure, immaculate clay.”

The text highlights the theological views of Bishop Theoteknos of Livias in Palestine regarding the purity of Mary, the mother of Jesus Christ. The bishop believed Mary’s birth was sinless, just like the first man created without sin. In other parts of his Panegyric (writing or oration of praise of the Virgin Mary), the bishop describes Mary as “holy and all-fair,” “pure and stainless,” and her birth was “pure and immaculate;” “clay” refers to her origin and formation in the womb before birth. The reference to the cherubim emphasizes her exceptional holiness, as they were the highest order of angels in Jewish tradition, associated with purity and sanctity. Thus, the phrase “pure and immaculate clay” used by the bishop indicates that Mary was conceived and born without the stain of original sin, which is a de fide doctrine of the Catholic Church. The comparison with the cherubim signifies that Mary was set apart for a unique purpose, viz., the divine maternity, and was exceptional from the beginning of her existence.

Theoteknos’ assertion that Mary’s conception and birth were sinless marks a significant stage in the theological reflection on the mystery of Mary’s character and life in the Catholic church. Furthermore, his views on Mary’s purity and immaculate birth reflect the importance of the Virgin Mary in Christian theology. Mary’s sinlessness is an essential element of the Catholic de fide doctrine of the Immaculate Conception, which holds that Mary was conceived without original sin. The bishop’s statement also highlights the growing devotion to Mary within the church in the first millennium.

Andrew of Crete (A.D. 733)
Sermon I, On the Birth of Mary

“Today humanity, in all the radiance of her immaculate nobility, receives its ancient beauty. The
shame of sin had darkened the splendor and attraction of human nature. Still, when the Mother
of the Fair One par excellence is born, this nature regains in her person its ancient privileges and
is fashioned according to a perfect model truly worthy of God…. The reform of our nature begins
today, and the aged world, subjected to a wholly divine transformation, receives the first fruits of
the second creation.”

The text is a quote from Andrew of Crete, an Eastern Catholic bishop who lived during the 8th century. In his writing, St. Andrew celebrates the birth of the “Mother of the Fair One,” referring to Mary, the mother of Jesus Christ. He believes that Mary’s birth is a significant event in human history, as it marks the beginning of a transformative process that restores human nature to its original state. The bishop describes human nature as having an ancient beauty lost due to sin. He believes that the shame of sin darkened human nature’s splendor and attraction, causing it to deviate from the perfect model that was worthy of God.

However, with the birth of Mary, Andrew sees this ancient beauty being restored to human nature, and it is once again fashioned according to a perfect model truly worthy of God. He believes that Mary’s birth signifies the beginning of human nature’s reform. He sees the world’s wholly divine transformation, leading to a new creation. According to Andrew, the aged world receives the first fruits of this second creation through the birth of Mary. He believes that Mary’s birth is a sign that human nature is being reformed and the world is being transformed by the power of God. Thus, Andrew’s text is a celebration of the birth of Mary, which he believes is a significant event in human history. He sees Mary’s birth as a sign of the transformative power of God and the beginning of a process that will restore human nature to its original state, fashioning it according to a perfect model worthy of God.

Germanus of Constantinople (ante A.D. 733)
Marracci in S. Germani Mariali

“Truly elect, and superior to all, not by the altitude of lofty structures, but as excelling all in the
greatness and purity of sublime and divine virtues, and having no affinity with sin whatever.”

The quote by Germanus, the Bishop of Constantinople, reflects on the Virgin Mary and her unique position of honor in Christianity. According to St. Germanus, the Virgin Mary is truly elect, meaning that God has specially chosen her. Her superiority to all is not based on physical or material assets but on the greatness and purity of her character, which is marked by sublime and divine virtues. In other words, the Virgin Mary is not great because of external attributes but because of her inner qualities.

Germanus emphasizes the Virgin Mary’s purity and holiness, noting that she has no affinity with sin whatsoever. This is a significant statement, highlighting that the Virgin Mary lived a life of complete virtue, free from any moral blemish. Catholic theology sees this as a reflection of God’s grace, enabling the Virgin Mary to obey God perfectly. Overall, the quote by the Bishop of Constantinople expresses the high regard for the Virgin Mary in Christianity, particularly in the Catholic Church. It emphasizes her unique role as the Mother of God and her importance as a model of virtue and holiness for all Christians to emulate.

John of Damascus (ante A.D. 749)
On the Nativity of Mary

“O most blessed loins of Joachim from which came forth a spotless seed!
O glorious womb of Anne in which a most holy offspring grew.”

The text refers to Mary’s miraculous birth. In this quote, St. John of Damascus expresses his admiration and reverence for Mary’s parents, Joachim and Anne. He praises the holy parents of Mary, Joachim, and Anna for their role in bringing forth the pure and holy seed that would lead to the birth of Mary. And he describes the blessed loins of Joachim, from where the all-pure seed was poured out, and the glorious womb of Anna, where the most holy fetus grew and was silently formed, increasing in size. The author refers to Joachim’s “blessed loins” and Anne’s “glorious womb,” implying that God blessed them to bring forth such holy and spotless offspring. The “loins” refer to Joachim’s reproductive organs, while the “womb” refers to Anne’s uterus.

John of Damascus acknowledges the sacredness of these organs, which God chose to bring forth Mary, who would later become the mother of Jesus Christ. The quote emphasizes the importance of Mary’s birth, which was a miraculous event, as it paved the way for the birth of Jesus. Overall, the text is a beautiful expression of gratitude and reverence for the parents of Mary, who played a crucial role in bringing forth such a holy and pure offspring. It is a testament to Mary’s profound impact on the Christian faith, as it paved the way for the birth of Jesus, the cornerstone of the Christian faith.

Fear not, for I have redeemed you.
I have called you by name; you are mine.
Isaiah 43, 1

And the angel being come in, said unto her:
Hail, full of grace, the Lord is with thee:
blessed art thou among women.
Luke 1, 28 {DRB}

Ave Maria