Marian Church Fathers: The New Eve

 

I will put enmities between thee and the woman,
and thy seed and her seed:
she shall crush thy head,
and thou shalt lie in wait for her heel.
Genesis 3, 15 (DRB)

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}

When Elizabeth heard Mary’s greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
“Most blessed are you among women,
and blessed is the fruit of your womb.”
Luke 1, 41-42

“Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled.”
Luke 1, 45

My Explications of the Patristic Texts

Justin Martyr (A.D. 155)
Dialogue with Trypho

“He became man by the Virgin so that the disobedience which proceeded from the serpent might
receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin
and undefiled, having conceived the word of the serpent, brought forth disobedience and death.
But the Virgin Mary received faith and joy when the angel Gabriel announced the good tidings to
her that the Spirit of the Lord would come upon her, and the power of the Highest would
overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; and she replied,
‘Be it unto me according to thy word.’ And by her has He been born, to whom we have proved so
many Scriptures refer, and by whom God destroys both the serpent and those angels and men
who are like him; but works deliverance from death to those who repent of their wickedness and
believe upon Him.”

The text discusses significant theological themes centered around the concepts of disobedience, redemption, and the role of the Virgin Mary in the Christian narrative.

St. Justin begins by establishing a parallel between Eve, the first woman who disobeyed God, and Mary, the mother of Jesus. Eve, described as "a virgin and undefiled," is portrayed as the conduit through which disobedience and death entered the world due to the temptation by the serpent. In contrast, Mary also serves as a virgin, but instead of bringing forth disobedience, she conceives Jesus through her faith in God at the announcement from the angel Gabriel. This highlights the reversal of Eve's role: instead of bringing sin into the world, Mary brings forth the means of salvation.

The author emphasizes the divine nature of Jesus’ conception, stating that “the Spirit of the Lord would come upon her” and “the power of the Highest would overshadow her.” This indicates that Jesus is not merely a human being but the Son of God conceived through divine intervention.

Mary’s response, “Be it unto me according to thy word,” illustrates her faith and submission to God’s will. This statement is crucial as it reflects her acceptance of the divine purpose and her role in the salvation narrative.

The text claims that Jesus is born through Mary in accordance with many scriptures that foretell His coming. This asserts the continuity of God’s plan throughout biblical history and emphasizes Mary's significance within that plan.

The conclusion of the text speaks to the broader theological implications of Jesus’ birth. It asserts that through Him, God will defeat the serpent (symbolizing evil and temptation) and deliver those who repent for their sins and believe in Him. This signifies a message of hope and redemption, showcasing that even after the fall due to Eve’s disobedience, there is a pathway to salvation through faith in Jesus.

In essence, the text reflects on the importance of Mary and Jesus within Christian theology, emphasizing themes of redemption, obedience, and the transformative power of faith.

Irenaeus of Lyons (A.D. 180)
Against Heresies, 3:22

“In accordance with this design, Mary the Virgin is found obedient, saying, ‘Behold the handmaid
of the Lord; be it unto me according to thy word.’ But Eve was disobedient, for she did not obey
when as yet she was a virgin. And even as she, having a husband, Adam indeed, but being
nevertheless as yet a virgin (for in Paradise ‘they were both naked, and were not ashamed,’ since
they, having been created a short time previously, had no understanding of the procreation of
children: for they needed to first come to adult age, and then multiply from that time onward),
having become disobedient, was made the cause of death, both to herself and to the entire
human race; so also did Mary, having a man betrothed [to her], and being nevertheless a virgin,
by yielding obedience, become the cause of salvation, both to herself and the whole human race.
And on this account, does the law term a woman betrothed to a man, his wife who had betrothed
her. However, she was as yet a virgin, thus indicating the back-reference from Mary to Eve,
because what is joined together could not otherwise be put asunder than by inversion of the
process by which these bonds of the union had arisen; s so that the former ties be canceled by the
latter, that the latter may set the former again at liberty… Wherefore, Luke, commencing the
genealogy with the Lord, carried it back to Adam, indicating that He regenerated them into the
Gospel of life, and not they Him. Thus, Mary’s obedience also loosened the knot of Eve’s
disobedience. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary
set free through faith.”

The text presents a theological reflection on the contrasting figures of Mary the Virgin and Eve in the context of Christian salvation history. It establishes a dichotomy between obedience and disobedience, using these two women as pivotal representations of these qualities.

Mary is depicted as embodying obedience to God’s will, exemplified by her acceptance of divine proclamation with the words, "Behold the handmaid of the Lord; be it unto me according to thy word." This stands in contrast to Eve, whose disobedience led to grave consequences. Even when she was a virgin, Eve’s choice not to follow God's command resulted in her own downfall and that of humanity.

St. Irenaeus suggests that virginity in both cases has distinct implications. Eve's virginity did not protect her from disobedience and the ensuing sin. In opposition, Mary’s virginity is celebrated, as it is coupled with her faithful consent to God’s plan, which leads to the Incarnation of Jesus Christ.

The consequences of Eve's actions brought death into the world, whereas Mary’s obedience is framed as a source of salvation. Eve’s failure is seen as a binding effect that brings sin and death, whereas Mary’s faith and acceptance represent a liberating force that counteracts this binding.

The author notes that, according to the law, a betrothed woman is treated as a wife, indicating the gravity and sacredness of Mary's situation. Her betrothal to Joseph does not diminish her virginity but rather highlights the fullness of her commitment and role in the divine plan.

The reference to Luke’s genealogy of Jesus reinforces Mary's importance within salvation history. It traces Jesus’ lineage back to Adam, symbolizing the restoration and regeneration of humanity through Christ, facilitated by Mary’s obedience. Ultimately, the text posits that Mary's obedience undoes the "knot" of Eve’s disobedience. While Eve’s unbelief brought bondage to sin, Mary’s faith brought freedom and renewal.

In summary, this theological reflection underscores the transformative power of obedience as seen in Mary, contrasting it with the consequences of disobedience illustrated by Eve, and indicates how these two figures play crucial roles in the narrative of salvation.

Tertullian (A.D. 212)
Flesh of Christ, 17

“Accordingly, a virgin did conceive and bear ‘Emmanuel, God with us.’ This is the new nativity; a
man is born in God. And in this man God was born, taking the flesh of an ancient race, without
the help, however, of the ancient seed, so that He might reform it with a new seed, that is, in a
spiritual manner, and cleanse it by the re-moral of all its ancient stains. But the whole of this new
birth was prefigured, as was the case in all other instances, in ancient type, the Lord being born
as man by a dispensation in which a virgin was the medium. The earth was still in a virgin state,
reduced as yet by no human labor, with no seed as yet cast into its furrows, when, as we are told,
God made man out of it into a living soul…For it was while Eve was yet a virgin that the
ensnaring word had crept into her ear, which was to build the edifice of death. Into a virgin’s soul,
in like manner, must be introduced that Word of God, which was to raise the fabric of life, so that
what had been reduced to ruin by this sex might by the selfsame sex be recovered to salvation. As
Eve had believed the serpent, so Mary believed the angel. The delinquency which the one
occasioned by believing, the other by believing effaced. But (it will be said) Eve did not, at the
devil’s word, conceive in her womb. Well, she at all events conceived, for the devil’s word
afterward became as seed to her that she should conceive as an outcast and bring forth in sorrow.
Indeed, she gave birth to a fratricidal devil, whilst Mary, on the contrary, bore one who was one
day to secure salvation to Israel, His own brother after the flesh, and the murderer of Himself.
God, therefore, sent down into the virgin’s womb His Word, as the good Brother, who should blot
out the memory of the evil brother. Hence, Christ needed to come forth for man’s salvation, in
that condition of flesh that man had entered ever since his condemnation.”

The text explores the theological significance of Jesus's virgin birth in relation to humanity's fall and redemption. It contrasts the biblical figures of Eve and Mary, illustrating how their responses to divine messages brought about profound implications for humanity.

Tertullian begins by affirming the miraculous nature of Jesus' birth from a virgin, underscoring that this event represents a "new nativity." Unlike ordinary human births linked to ancestral lineage, this birth signifies God's direct intervention and the introduction of a new spiritual seed meant to cleanse humanity from sin.

The reference to both Mary and Eve highlights the idea that while Eve, through her susceptibility to the serpent's deception, brought sin and death into the world, Mary embraced the angel's announcement with faith. This contrast emphasizes a turning point in salvation history—the introduction of life and redemption through Mary’s acceptance of God’s plan.

The author reflects on Eve's interaction with the serpent, which led to humanity's fall. It notes that Eve's belief in the serpent's deceitful words led to her conception of sin, symbolically represented as a “seed” that resulted in the first murder through her descendants (the story of Cain and Abel). In contrast, Mary's acceptance of the angel's message enabled the conception of Jesus, who would bring salvation. The narrative positions Jesus as a "good Brother," contrasting with the "evil brother" Cain from the story of Eve. Here, Mary’s faith redeems the consequences of Eve's action.

The text draws parallels between the state of the earth before creation and Mary's virginity. Both are depicted as pure and untouched, highlighting the divine act of creation and miraculous conception. The overarching theme suggests that sin entered the world through human action (Eve's fall), but redemption was made possible through divine intervention (Mary's belief). The narrative thus encapsulates the Christian understanding of the need for a savior and God’s ultimate plan for humanity’s salvation through Jesus.

In summary, the text intricately weaves together themes of sin, faith, and redemption, using the contrasting figures of Eve and Mary to highlight the transformative power of belief and the significance of Christ's birth in restoring humanity.

Gregory of Nyssa (A.D. 371)
On Virginity, 2

“It was, to divulge by the manner of His Incarnation this great secret; that purity is the only
complete indication of the presence of God and of His coming, and that no one can, in reality,
secure this for himself unless he has altogether estranged himself from the passions of the flesh.
What happened in the stainless Mary when the fullness of the Godhead, which was in Christ,
shone out through her, happened in every soul that led by rule the virgin life.”

The text highlights the significance of purity as a manifestation of divine presence, particularly through the lens of the Incarnation, which refers to God becoming human in the person of Jesus Christ. It suggests that purity is not just a moral quality but a clear indicator of God's reality in the world.

The mention of "stainless Mary" points to the belief in the Virgin Mary as a model of purity and holiness. Her purity allowed the fullness of God's presence, represented by Christ, to shine through her. This serves to illustrate how a pure life can open individuals to divine grace.

Furthermore, St. Gregory emphasizes that achieving such purity requires a conscious effort to distance oneself from earthly desires and the "passions of the flesh." This distance signifies a spiritual discipline and a commitment to living according to a set of moral or spiritual rules.

Ultimately, the author offers encouragement by asserting that Mary's transformative experience is accessible to anyone who chooses to lead a chaste and disciplined life. He suggests a path toward experiencing divine grace and presence through the practice of purity.

Epiphanius of Salamis (A.D. 375)
Against Heresies, 87

​“But we must consider another marvelous aspect of the comparison between Eve and Mary. Eve
became, for men, the cause of death, because through her death entered the world. Mary,
however, was the cause of life, because life has come to us through her. For this reason, the Son of
God came into the world, and, ‘where sin abounded grace super-abounded’ (Rom. 5:20). Whence
death had its origin, thence came forth life, so that life would succeed death. If death came from
woman, then death was shut out by him who, through the woman, became our life.”

The text begins by asserting that Eve, through her actions in the Garden of Eden, brought about the fall of humankind, which is traditionally interpreted as the introduction of sin and death into the world. This perspective positions Eve as a pivotal figure in the story of human loss and suffering. Her decision to disobey God is seen as the moment when death enters the human experience.

In direct contrast, Mary, the mother of Jesus, is portrayed as the bringer of life. St. Epiphanius suggests that life—specifically eternal life through Jesus Christ—has been given to humanity through Mary. This frames Mary not only as a significant figure in the New Testament but also emphasizes her role in God’s plan for redemption and salvation.

The phrase “where sin abounded, grace super-abounded” (from Romans 5:20) reinforces the idea that though sin and death were introduced through Eve, God’s grace and life are even more powerful and abundant. It signifies that while sin has an origin in the human experience, God's intervention through Jesus is capable of overcoming that sin and offering the gift of eternal life.

The author posits a cyclical relationship between death and life. It suggests that the very origin of death (associated with Eve) is also where life (represented by Jesus, born of Mary) emerges. This theme emphasizes the Christian belief that Jesus' death and resurrection ultimately triumph over sin and death, offering a path to salvation.

Finally, Epiphanius comments on the roles of women in this narrative. While Eve’s actions led to death, Mary’s obedience and acceptance of God’s will led to life. This duality is significant in Christian theology, as it allows for a deeper understanding of women's roles in salvation history—from being associated with sin to being an integral part of redemption.

Overall, the text underscores the transition from death to life through God’s plan and highlights the transformative power of grace. It invites readers to reflect on the deep theological implications of these figures in relation to humanity's journey.

Ambrose of Milan (A.D. 377)
On Virginity, 2:15

“The teacher’s greatness is the first thing which kindles ardor in learning. What is greater than the
Mother of God? What more glorious than she whom Glory Itself chose? What more chaste than
she who bore a body without contact with another body? For why should I speak of her other
virtues? She was a virgin not only in body but also in mind, who stained the sincerity of its
disposition by no guile, who was humble in heart, grave in speech, prudent in mind, sparing of
words, studious in reading, resting her hope not on uncertain riches, but on the prayer of the
poor, intent on work, modest in discourse; wont to seek not man but God as the judge of her
thoughts, to injure no one, to have goodwill towards all, to rise up before her elders, not to envy
her equals, to avoid boastfulness, to follow reason, to love virtue.”

St. Ambrose begins by asserting that a great teacher inspires a love for learning. This sets the context for discussing the Mother of God as an ideal figure who embodies qualities that can ignite passion and virtue in others.

The rhetorical questions highlight the unique and exalted status of the Mother of God. By asking what could be greater, more glorious, or more chaste, it emphasizes her unparalleled qualities, suggesting that she serves as a perfect example of virtue.

The text describes a range of moral virtues attributed to the Mother of God: She is noted for her physical and mental purity, symbolizing innocence and untouched virtue. Her humble heart and demeanor imply an attitude of modesty and respect for others. She is characterized as grave in speech and prudent in thought, suggesting depth of insight and carefulness in discourse. The mention of being studious and dedicated to reading reflects a commitment to learning and personal growth. By resting her hopes not on material wealth but on the prayers of the poor, it highlights a focus on spiritual rather than worldly concerns.

The text outlines her respectful behavior towards others: The Mother of God is portrayed as one who harbors goodwill towards all, promoting a spirit of compassion and kindness. Her deference to elders suggests an understanding of respect and tradition. By avoiding envy of peers and boasting about her qualities, she exemplifies humility and unity.

The author advocates for a life led by reason and virtue, with the Mother of God as a model of moral uprightness. Her focus on God as the ultimate judge of her thoughts shows her commitment to a higher moral standard.

In summary, the text uses the qualities of the Mother of God to illustrate an ideal character that inspires others in their educational journeys and moral pursuits. It serves as a reminder of the importance of embodying virtue, humility, and kindness in all aspects of life.

Augustin of Hippo (A.D. 396)
The Christian Combat, 22:24

“The Lord Jesus Christ, having come to liberate human beings, including both men and women
destined for salvation, was not ashamed of the male nature, for He took it upon Himself, or of the
female, for He was born of a woman. Besides, there is the profound mystery that, as death had
befallen us through a woman, Life should be born to us through a woman. By this defeat, the
Devil would be tormented over the thought of both sexes, male and female, because he had taken
delight in the defection of them both. The freeing of both sexes would not have been so severe a
penalty for the Devil unless we were also liberated by the agency of both sexes.”

The text opens by stating that Jesus Christ came to save all people, emphasizing that both men and women are included in this divine plan. This highlights the importance of gender equality in spiritual matters and salvation.

By mentioning that Jesus took upon Himself male nature and was born of a woman, Augustine underscores the significance of the Incarnation—God becoming human. This dual nature, both male and female, serves to signify that Christ fully embraces humanity in all its forms.

 The reference to death entering the world through a woman (which can be interpreted as the story of Eve in Genesis) contrasts with the idea that life (eternal life through Christ) is also brought through a woman (Mary). This duality speaks to God's redemptive plan, where what led to humanity’s fall is also tied to the means of salvation.

The author suggests that the Devil takes pleasure in the fall of humanity, both male and female. However, the liberation of both sexes through Christ signifies a great defeat for the Devil. The idea here is that his joy in humanity’s sin is turned into torment because salvation restores and liberates both men and women.

The concluding thought emphasizes that the process of liberation and salvation involves both genders. This suggests a unity and partnership between men and women in the divine narrative, as both play critical roles in God's redemptive story.

Overall, the text emphasizes the importance of both genders in the overarching theme of salvation, the mystery of Christ's incarnation, and the triumph over evil through this unity.

Then the dragon stood before the woman who was about to bear a child, so that he
might devour her child as soon as it was born. And she gave birth to a son, a male
child, who is to rule all the nations with a rod of iron. But her child was snatched
away and taken to God and to his throne; and the woman fled into the wilderness,
where she has a place prepared by God, so that there she can be nourished for one
thousand two hundred sixty days…. But the woman was given the two wings of
the great eagle, so that she could fly from the serpent into the wilderness, to her
place where she is nourished for a time, and times, and half a time. And the dragon
cast out of his mouth water as a flood after the woman, that he might cause her to
be carried away of the flood. And the dragon was angry against the woman:
and went to make war with the rest of her seed, who keep the commandments of God,
and have the testimony of Jesus Christ.
Revelation 12, 4-6, 14-15, 17

Ave Maria

Marian Church Fathers: Mediatrix of Grace

And the wine failing, the mother of Jesus saith to him:
They have no wine. And Jesus saith to her: Woman, what is
that to me and to thee? My hour is not yet come. His mother saith
to the waiters: Whatsoever he shall say to you, do ye.
John 2, 3-5

My Explications of the Patristic Texts

Irenaeus of Lyons (A.D. 180-89)
Against Heresies, V:19,1

“For as Eve was seduced by the word of an angel to flee from God, having rebelled against His
Word, so Mary by the word of an angel received the glad tidings that she would bear God by
obeying his Word. The former was seduced to disobey God, but the latter was persuaded to obey
God so that the Virgin Mary might become the advocate of the virgin Eve. As the human race was
subjected to death through [the act of] a virgin, so it was saved by a virgin.”

The text draws a profound contrast between two pivotal figures in Christian theology, Eve and Mary, highlighting their respective roles in the narratives of disobedience and obedience to God. 

The mention of Eve refers to the biblical account in Genesis, where she is tempted by the serpent (often interpreted as an angel or a messenger of Satan) to eat the forbidden fruit. This act of disobedience leads to the Fall of Man, introducing sin and death into the world. The phrase “seduced by the word of an angel” emphasizes the idea that she was misled by a message that ultimately led her away from God and toward rebellion.

In contrast, Mary, the mother of Jesus, receives a message from the angel Gabriel, which announces that she will conceive the Son of God. Unlike Eve, who rebels, Mary responds with obedience and faith, exemplifying submission to God's will. The phrase “glad tidings” indicates the joy and significance of this announcement, as it leads to the incarnation of Christ. 

The text positions Mary as an advocate for Eve. While Eve's action brought death and separation from God, Mary's obedience led to the potential for salvation and reconciliation with God through Jesus Christ. The phrase “the Virgin Mary might become the advocate of the virgin Eve” suggests that Mary’s role in the salvation narrative redeems Eve’s action, connecting them as pivotal figures in salvation history. 

The final lines encapsulate the overarching theological message: humanity fell through the act of a virgin (Eve) and is redeemed by the act of another virgin (Mary). This duality reflects the Christian belief in the necessity of both Original Sin (the sin that brought death into the world through Eve) and the necessity of divine intervention for salvation (through Mary giving birth to Jesus). 

Overall, the text illustrates a rich theological framework that examines obedience and disobedience, the roles of women in salvation history, and the transformative power of faith and obedience to God's Word.

Hippolytus (A.D. 205)

In Daniel Vl

“At that time, the Savior coming from the Virgin, the Ark, brought forth His own Body
into the world from that Ark, which was gilded with pure gold within by the Word,
and without by the Holy Ghost; so that the truth was shown forth, and the Ark was manifested
…. And the Savior came into the world bearing the incorruptible Ark, His own body.”

The text describes a theological interpretation of the Virgin Mary and the Incarnation of Jesus Christ, likening Mary to the Ark of the Covenant from the Old Testament.

The mention of the "Ark" refers to the Ark of the Covenant, a sacred container that held the tablets of the Law given to Moses. In this context, Mary is portrayed as a new Ark, a vessel that bore Jesus—essentially, the Word made flesh.

The metaphor of the Ark being gilded with pure gold signifies its holiness and sacred nature. The interior of the Ark, “gilded with pure gold within,” suggests that Mary's essence and the divine mystery of the Incarnation were profoundly holy. The mention of being “gilded… without by the Holy Ghost” implies a divine endorsement from the Holy Spirit, indicating that Mary is set apart and sanctified.

The phrase “the truth was shown forth” suggests that through Jesus' coming, the divine truth of salvation and the nature of God's love were revealed to humanity. The manifestation of the Ark points to God's revelation through Jesus, further establishing the connection between Old Testament symbolism and New Testament fulfillment.

Finally, describing Jesus' body as the "incorruptible Ark" emphasizes His divine nature and the purity of His being. It indicates that, unlike worldly vessels that may decay, His body is eternal and holy, thus reinforcing the belief in His resurrection and lasting presence.

In summary, this text conveys a deep insight into the Christian belief in the Incarnation. It emphasizes the sanctity of both Mary and Jesus while also connecting themes from the Old Testament to their fulfillment in the New Testament.

Methodius of Olympus (A.D. 305)

Oration on Simeon and Anna, 14

“Hail to you forever, Virgin Mother of God, our unceasing joy, for to you do I turn again. You are
the beginning of our feast, its middle and end; the pearl of great price that belongs to the
kingdom; the fat of every victim, the living altar of the Bread of Life [Jesus]. Hail, you treasure of
the love of God. Hail, you fount of the Son’s love for man. . . . You gleamed, sweet gift-bestowing
Mother, with the light of the sun; you gleamed with the insupportable fires of a most fervent
charity, bringing forth in the end that which was conceived of you . . . making manifest the
mystery hidden and unspeakable, the invisible Son of the Father—the Prince of Peace, who
marvelously showed himself as less than all littleness… Therefore, we pray [ask] you, the most
excellent among women, who glories in the confidence of your maternal honors, that you would
unceasingly keep us in remembrance. O holy Mother of God, remember us, I say, who make our
boast in you, and who in august hymns celebrate the memory, which will ever live, and never
fade away”

The text is a poetic and devotional tribute to the Virgin Mary, regarded as the Mother of God in Christianity. It emphasizes her significance in the spiritual life of believers and her role in the divine plan of salvation.

The opening lines praise Mary as the "Virgin Mother of God" and refer to her as an "unceasing joy." This establishes her as a vital figure in the Christian faith, embodying joy and comfort for the faithful.

The phrases "the beginning of our feast, its middle, and end" suggest that Mary is central to the Christian experience and worship. She not only initiates but also sustains and completes the celebration of faith.

The text describes her as "the pearl of great price" and "the fat of every victim." These metaphors indicate that she possesses immense spiritual worth and vital nourishment—not just physically but as an intermediary source of grace and sustenance for believers.

By calling Mary "the living altar of the Bread of Life," the text highlights her unique position in the incarnation of Christ. This reflects the belief in her mediatory role in bringing Jesus into the world, serving as a bridge between humanity and divinity.

The description of Mary as a "treasure of the love of God" and a "fount of the Son’s love for man" underscores her intimate connection with both God the Father and Jesus Christ and her role in distributing divine love to humanity.

The passage discusses the mystery of the incarnation, referring to the "invisible Son of the Father" and "Prince of Peace." This points to the belief that Jesus, though divine, took on human form through Mary, demonstrating humility and accessibility.

The text includes a plea for Mary’s remembrance and intercessory support. The desire for her to "unceasingly keep us in remembrance" indicates a longing for her protection and guidance.

The closing lines affirm the perpetual nature of Mary’s memory and honor within the community of believers. The mention of "august hymns" suggests that her significance is celebrated through veneration and song, ensuring that her legacy endures through time.

Overall, the text serves as an ode to Mary, reflecting theological beliefs about her importance in the Christian faith, her attributes, and her enduring connection with the faithful. It invites the reader to recognize and cherish this relationship, calling upon her as a source of intercession, joy, and divine love.

Ephraem of Syria (A.D. 370)

Oratio IV ad Deiparam

“0 Blessed Lady, most holy Mother of God, full of grace,
inexhaustible ocean of the intimate divine liberality and gifts of God,
after the Lord of all, the Blessed Trinity, you are Lady of all;
after the Paraclete, you are the new Consoler of all;
and after the Mediator, you are the Mediatrix for the entire world.
Behold my faith and my desire inspired by heaven;
do not despise me although unworthy,
neither let the ugliness of my sins suspend the immensity of your mercy,
0 Mother of God, 0 name which surpasses all my desire!”

This text is a prayer or supplication addressed to the Blessed Virgin Mary, emphasizing her role and significance within early Christian theology.

The text opens with a direct address to Mary, calling her "Blessed Lady" and "most holy Mother of God." This establishes her venerable status and highlights her divine motherhood, which is a central tenet in Catholicism.

The phrase "full of grace" acknowledges Mary's unique grace and favor from God, suggesting that she embodies divine generosity and God's gifts. This is a common theme in Marian prayers.

The prayer positions Mary in relation to the Holy Trinity and other divine figures. She's described as: "Lady of all," indicating her elevated status after God; "New Consoler of all," suggesting that she provides comfort and support to believers, similar to the Holy Spirit (the Paraclete); "Mediatrix for the entire world," meaning she has an intercessory role, bridging humanity and God, particularly in prayer and supplication.

Ephraem expresses a heartfelt faith and desire to connect with the divine through Mary. There's an acknowledgment of personal unworthiness, which is a common theme in prayers, reflecting humility before God and the saints.

The plea not to let the speaker's sins hinder Mary’s intercession emphasizes the theme of mercy and suggests a belief in Mary's compassion and power to transcend human fallibility.

The closing lines express a deep yearning for Mary’s intercession, underscoring her unique and unparalleled significance in the speaker’s spiritual life. The repetition of "0 Mother of God" as a name that surpasses all desire highlights a profound love and reverence for her.

Overall, this text encapsulates core beliefs about Mary’s role in the Christian faith, emphasizing her position as an intercessor, source of comfort, and embodiment of divine grace.

Athanasius of Alexandria (A.D. 328-73)

A Prayer to Mary

“It is becoming for you, O Mary, to be mindful of us as you stand near Him who bestowed upon

you all graces, for you are the Mother of God and our Queen. Come to our aid for the sake of the

King, the Lord God, and Master Who was born of you. For this reason, you are called “full of

grace.” Be mindful of us, most holy Virgin, and bestow on us gifts from the riches of your graces,

O Virgin, full of grace.”

The text is a poignant invocation directed toward Mary, the Mother of God, expressing deep reverence and seeking her intercession.

The use of "O Mary" immediately establishes a tone of familiarity and devotion. It emphasizes the personal relationship believers can have with her as a spiritual figure.

The request for Mary to be "mindful of us" indicates a desire for her attention and care. It reflects the belief that Mary, in her closeness to God, has the ability to intercede for those who call upon her.

The phrase "who bestowed upon you all graces" highlights Mary's unique status in Christian theology. It suggests that she has received special blessings and a high degree of favor from God, which she can share with humanity.

Referring to Mary as the "Mother of God" carries profound theological significance, affirming her role in the incarnation of Christ. The title "Queen" suggests her exalted status and powerful intercessory role, symbolizing a motherly authority in the kingdom of God.

The plea for help "for the sake of the King, the Lord God, and Master" emphasizes that the request is made through the authority of Jesus Christ, underlining the connection between Mary and her Son.

The title "full of grace," which refers to Mary, reinforces her purity and holiness. It acknowledges her unique role among the saints and her deep connection to God’s grace, which allows her to merit graces for us less worthy by her friendship with God.

The text closes with a supplication for Mary to "bestow on us gifts from the riches of your graces." This reflects a faith in the abundance of divine gifts available through Mary’s intercession, emphasizing the belief in her generous nature.

Overall, the text expresses deep veneration for Mary, recognizing her as an intermediary between God and humanity, while also affirming her grace and the riches that come from her closeness to God. It's a beautiful articulation of devotion, trust, and the hope for divine assistance through a revered spiritual figure.

Ambrose of Milan (A.D. 387, 390)
De Mysteriis III, 13
Epistle 49, 2, To Sabinus

“She engendered redemption for humanity; she was carrying, in her womb, the remission of
sins… Mary was alone when addressed by the Angel, alone when the Holy Ghost came upon her,
and the power of the Highest overshadowed her. She was alone when she effected the salvation
of the world and conceived the Redemption of the universe.”

The text presents a profound reflection on the figure of Mary, often revered in Christian theology as the mother of Jesus Christ. The choice of words underscores her pivotal role in the concept of salvation and redemption for humanity.

The statement "She engendered redemption for humanity" identifies Mary as a crucial figure in the process of redemption. The word "engendered" suggests that she not only gave birth to Jesus but also facilitated the opportunity for humanity's spiritual salvation through his life and sacrifice.

"She was carrying, in her womb, the remission of sins" emphasizes Mary's pregnancy, which symbolizes the arrival of Jesus, considered by Christians to be the embodiment of forgiveness and salvation from sin. It highlights the significance of her physical and spiritual mission.

"Mary was alone when addressed by the Angel" implies a sense of isolation during a momentous occasion—the Annunciation, when the Angel Gabriel informed her of her role as the mother of Jesus. Her solitude suggests a personal and intimate encounter with the divine, emphasizing her individual acceptance of this extraordinary calling.

"Alone when the Holy Ghost came upon her" indicates the moment of conception, where the Holy Spirit is said to have descended upon Mary, marking a key theological point in Christian belief regarding the Incarnation. The mention of her being "alone" reiterates the personal nature of this divine experience.

The phrase "The power of the Highest overshadowed her" continues to explore the theme of divine intervention in Mary's life. "The power of the Highest" refers to God’s omnipotent presence, reinforcing the sacred nature of what is happening to her.

"She was alone when she effected the salvation of the world" suggests that, despite the monumental nature of her role, Mary’s journey was ultimately a solitary one. It acknowledges her personal sacrifice and commitment to fulfilling her divine purpose.

"Conceived the Redemption of the Universe" is a broadening from humanity to the entire universe, indicating the cosmic significance of Jesus’ birth. It emphasizes that her role wasn’t merely personal but had universal implications.

In summary, the text paints a picture of Mary as a solitary yet profoundly vital figure in the story of salvation. It highlights themes of isolation, divine intervention, and the immense significance of her role in the spiritual redemption of humanity and the universe.

John Chrysostom (d.407)

A Prayer to Mary

“Hail, O Mother! Virgin, heaven, throne, glory of our Church, its foundation and ornament.
Earnestly pray for us to Jesus, your Son, and Our Lord, that through your intercession, we may
have mercy on the day of judgment. Pray that we may receive all those good things reserved for
those who love God. Through the grace and favor of Our Lord, Jesus Christ, to Whom, with the
Father and the Holy Spirit, be power, honor, and glory, now and forever. Amen”

The text is a prayer that addresses the Virgin Mary, reflecting deep reverence and devotion.

The invocation of Mary as "Mother," "Virgin," and "heaven" emphasizes her unique position in Christianity as the mother of Jesus Christ and a figure of purity and divine grace.

Describing her as the "glory of our Church, its foundation and ornament" recognizes her importance in the Christian faith, portraying her as integral to the Church's identity and beauty.

The prayer asks Mary to intercede on behalf of the faithful, specifically requesting mercy on the day of judgment. This reflects a belief in the power of intercession—where Mary's prayers to her Son can help believers receive God's mercy.

There is a plea for the faithful to receive "all those good things reserved for those who love God," which underscores the hope of salvation and the blessings that come from a loving relationship with God.

The prayer concludes with a doxology that acknowledges the Holy Trinity—Jesus Christ, the Father, and the Holy Spirit—attributing power, honor, and glory to them. This reinforces central Christian beliefs about God’s nature.

Overall, the text captures the essence of Marian devotion, the hope for divine mercy, and the importance of community in faith, all within a framework of reverence for God’s triune nature. The call for prayerful intercession is both a personal and communal appeal, reflecting a deep longing for divine grace.

Augustine of Hippo (d. A.D. 430)

A Prayer to Mary

“Blessed Virgin Mary, who can worthily repay you with praise and thanksgiving for rescuing a
fallen world by your generous consent? What songs of praise can our weak human nature offer in
your honor, since it was through you that it has found the way to salvation? Accept then such
poor thanks as we have to offer, unequal though they be to your merits. Receive our gratitude
and obtain by your prayers the forgiveness of our sins. Take our prayers into the sanctuary of
heaven and enable them to make our peace with God. May the sins we repentantly bring before
Almighty God through you be forgiven. May what we beg with confidence be granted through
you. Accept our offering and grant our request; obtain pardon for what we fear, for you are the
sole hope of sinners. We hope to obtain the pardon of our sins through you. Blessed Lady, in you
is our hope of reward. Holy Mary, help those who are miserable, strengthen those who are
discouraged, comfort those who are sorrowful, pray for your people, plead for the clergy,
intercede for all women consecrated to God. May all who venerate you experience your assistance
and protection. Be ready to aid us when we pray, and bring back to us the answers to our
prayers. Make it your continual concern to pray for the People of God, for you were blessed by
God and were made worthy to bear the Redeemer of the world, who lives and reigns forever.”

The text is a prayer addressed to the Blessed Virgin Mary, highlighting her vital role in salvation and the deep reverence afforded to her by the faithful. It begins by acknowledging Mary's unique contribution to the world as the mother of Jesus, emphasizing her “generous consent” that allowed for the incarnation and, subsequently, the salvation of humanity.

The prayer reflects on the inadequacy of human praise compared to Mary’s significance, acknowledging that any thanks offered are insufficient in light of her virtues and the grace she brings. It conveys a sense of humility and recognizes human limitations when it comes to expressing gratitude.

The text also portrays Mary as an intercessor who can take the faithful’s prayers to heaven, suggesting a belief in her ability to mediate between humanity and God. The plea for forgiveness for sins demonstrates an understanding of human fallibility and the necessity of divine mercy, which Mary’s intercession is believed to facilitate.

Additionally, the prayer expresses hope for those in distress, praying for varying groups such as the miserable, discouraged, and sorrowful, indicating Mary's role as a source of comfort and strength. This reflects a broader theological perspective that sees Mary not only as a figure of veneration but also as a compassionate mother figure who embodies the hope and solace of believers.

Lastly, the text concludes with a call for Mary to continue advocating for the People of God, recognizing her as a pivotal figure in the faith who has the ear of God. The prayer encapsulates a deep reverence for Mary as a central intercessor and protector, emphasizing her importance in the spiritual journey of individuals and the community.

Cyril of Alexandria (d. A.D. 444)

A Prayer to Mary

“Hail, Mother and Virgin, Eternal Temple of the Godhead, Venerable Treasure of Creation, crown of
virginity, support of the true faith, on which the Church is founded throughout the world. Mother
of God, who contained the infinite God under your heart, whom no space can contain: through
you, the most Holy Trinity is revealed, adored, and glorified, demons are vanquished, Satan cast
down from heaven into hell, and our fallen nature again assumed into heaven. Through you, the
human race, held captive in the bonds of idolatry, arrives at the knowledge of Truth. What more
shall I say of you? Hail, through whom kings rule, through whom the Only-Begotten Son of God
has become the Star of Light to those sitting in darkness and in the shadow of death. Amen.”

The text is a prayer or hymn that exalts the Virgin Mary, portraying her as a central figure in the Christian faith, especially within Catholicism.

The text begins with a series of honorific titles for Mary, emphasizing her dual role as both a mother (Mother of God) and a virgin (Eternal Temple of the Godhead). This highlights the belief in her perpetual virginity and her unique position in the divine plan.

The reference to her as the "crown of virginity" and "support of the true faith" suggests that Mary is integral to the foundation of the Church and its teachings. It implies that her role strengthens and upholds the Christian faith.

The phrase about Mary containing the "infinite God under your heart" refers to the Annunciation, when she conceived Jesus Christ. This underscores the mystery of the Incarnation, where God became man, and Mary's unique part in that miracle.

The text articulates how, through Mary, the Holy Trinity is revealed and worshipped. It indicates that her acceptance and role contribute significantly to the redemption of humanity, as she plays a part in the defeat of evil (demons vanquished, Satan cast down).

The line about the human race, held captive in idolatry, arriving at the knowledge of Truth through Mary reflects the belief that she leads people to a deeper understanding of God and the Christian faith, promoting the idea of her as an intercessor and guide.

The concluding line highlights Mary as a source of light and hope. By referencing the "Only-Begotten Son of God" and calling him a "Star of Light," it connects her to the message of salvation brought forth by Jesus, illuminating the path for those lost in sin and darkness.

Overall, the text serves to venerate Mary, reinforcing her significance in Christianity as a bridge between humanity and the divine, as well as her active role in the salvation narrative. It reflects deep theological beliefs about her purity, motherhood, and the implications of her acceptance of God's will.

Proclus of Constantinople (ante A.D. 446)

Homily 1

“The Virgin’s festival (parthenike panegyris) incites our tongue today to herald her praise

handmaid and Mother, Virgin, and heaven, the only bridge of God to men, the awful loom of the

Incarnation, in which by some unspeakable way the garment of that union was woven, of whom

the weaver is the Holy Ghost; and the spinner the overshadowing from on high; the wool the

ancient fleece of Adam; the woof the undefiled flesh from the virgin, the weaver’s shuttle the

immense grace of Him who brought it about; the artificer the Word gliding through the hearing.”

The text celebrates the Virgin Mary, referring to her as an important figure in the Christian tradition, particularly in the context of the Incarnation—the belief that God became human in the person of Jesus Christ.

The Virgin's Festival (Parthenike Panegyris) likely refers to a liturgical celebration or feast dedicated to the Virgin Mary, where her unique role in Christianity is honored and praised.

The speaker expresses a desire to proclaim the virtues of Mary. She is described with multiple titles, emphasizing her significance and revered status.

The dual role of "Handmaid" and "Mother" highlights Mary's humility and obedience (handmaid) as well as her maternal position in bearing Jesus (Mother).

This metaphor ("Bridge of God to Men") illustrates Mary's role as the intermediary between humanity and God, facilitating the divine connection through her conception of Jesus. The "loom" imagery suggests the intricate and holy process of the Incarnation. The use of "awful" here conveys a sense of reverence for this profound event."Unspeakable Way" indicates that the nature of the Incarnation is beyond human comprehension, emphasizing its mystery.

The text employs a weaving metaphor. "Weaver" refers to the Holy Ghost, signifying divine involvement in the process. "Spinner" refers to the overshadowing from above, suggesting God's presence in the conception. The "ancient fleece of Adam" ("Wool") represents humanity’s original state, connecting all people to Mary. "Woof, " the "undefiled flesh from the virgin" refers to Jesus’ human nature, emphasizing his purity and uniqueness. The "Weaver’s Shuttle" refers to the immense grace of God that allows this union, symbolizing divine action and creativity in creating Jesus. "Artificer" (the Word or Logos) represents Christ himself, showing how he is involved in this divine plan.

Overall, the text is a rich theological reflection on the Virgin Mary's centrality to the Christian faith, celebrating her role in the Incarnation with vivid imagery and intricate metaphors.

Peter Chrysologus (ante A.D. 450)

Sermon 140

“But let us hearken to the Angel’s words. Being come in, he said unto her: Hail, full of grace! The
Lord is with thee! These words are not a mere salutation; they convey the heavenly gift. Hail!
That is, Take, O Mary, the grace I bring thee; fear not; this is not the work of nature. Full of Grace!
That is, Thou art not in grace as others are; thou art to be filled with it. The Lord is with thee!
What means this, but that he is coming to thee not merely to visit thee, but to enter within thee
by the new mystery of becoming thy Child? Blessed art thou among women. How fittingly does
he add these words! They imply that they who heretofore were mothers with the curse of Eve
upon them, now have the Blessed Mary as their joy, honor, and type: and whereas Eve was, by
nature, the mother of children of death, Mary is, by grace, the mother of children of life… She
soon realized that she was receiving within herself the heavenly Judge;… It was by soothing
motion and holy affection that God transformed the virgin into a mother for Himself and made
His handmaid into a parent… She gives the matter careful thought… Yet this young maiden takes
Him into an inner chamber of repose, her bosom. She receives Him and delights Him with her
hospitality. Thus, she gives Him a dwelling that she may request in payment and get as the price
for the use of her holy womb peace for the earth, glory for heaven, salvation for the lost, life for
the dead… even union of God Himself with man.”

St. Peter Chrysolgus acknowledges Mary's vital role as a mediator in the world's salvation by willingly accepting her responsibility to bring the Savior into the world. By consenting to be the mother of Jesus, Mary plays a crucial part in the divine plan of redemption. Her acceptance of this role signifies her willingness to be a vessel for the incarnation of God's Son, Jesus Christ. In doing so, she becomes the means through which God's saving grace enters the world.

Mary exemplifies faith and humility through her obedience and willingness to serve as the Mother of God. Her crucial role in the Incarnation highlights her unique position as the one chosen to bear and nurture the Savior of the world. Mary’s "yes" to the Angel Gabriel represents her cooperation with God’s plan for the salvation of humanity. In this way, her acceptance of this mediatory role signifies her active participation in bringing forth the source of humanity’s redemption.

Further, Mary’s role as the mother of Jesus makes her a compassionate intercessor and advocate for all humanity. Her love, care, and close relationship with Jesus highlight her role as a mediator in the spiritual lives of believers. Through her example and spiritual presence, Mary helps bring people closer to her son, Jesus Christ, guiding them toward salvation and interceding on their behalf before God.

In essence, Mary plays a crucial role as the mother of Jesus, accepting a profound responsibility that positions her as a key figure in God's plan for the redemption and salvation of the world. Her willingness to bring the Savior into the world, along with her ongoing mediatory role, highlights the significant impact of her maternal and spiritual presence in the divine narrative of salvation.

Basil of Seleucia (ante A.D. 459)

PG 85:452

“O Virgin all holy, he who has said of you all that is honorable and glorious has not sinned
against the truth but remains unequal to your merit. Look down upon us from above and be
propitious to us. Lead us in peace and having brought us without shame to the throne of
judgment, grant us a place at the right hand of your Son, that we may borne off to heaven and
sing with angels to the uncreated, consubstantial Trinity. ”

The text is a devotional prayer that expresses deep reverence for the Virgin Mary, emphasizing her holiness and unique status in Christian theology.

The prayer begins by acknowledging that while many may praise the Virgin Mary as honorable and glorious, these praises do not fully capture her true merit. This highlights her exceptional status and the limitations of human language in conveying divine attributes.

The phrase "Look down upon us from above" suggests a plea for her to intercede on behalf of the faithful. It conveys the belief that Mary has a special relationship with God and can act as a mediator between the faithful and the divine.

The request for peace invokes a desire for tranquility and safety, particularly in the spiritual sense. The mention of being brought "without shame to the throne of judgment" speaks to the belief in a final judgment day where each soul is evaluated. This conveys a hope for mercy and a positive outcome.

The prayer requests a place at the "right hand of your Son," referring to Jesus Christ. This is a position of honor and closeness to God, suggesting the faithful’s longing for a deep spiritual connection and eternal companionship with the divine.

The concluding clause, “that we may be borne off to heaven and sing with angels,” encapsulates the ultimate aspiration of the faithful—to attain eternal life in heaven, joining the angels in worshiping God. The references to the "uncreated, consubstantial Trinity" reflect core Christian beliefs about the nature of God as a Trinity of Father, Son, and Holy Spirit, emphasizing the divine essence shared among them.

Overall, the text is a beautiful expression of faith, hope, and the desire for divine assistance and communion with God through the intercession of the Virgin Mary.

Germanus of Constantinople (ante A.D. 733)

Homily on the Liberation of Constantinople, 23

“Mary the Ever-Virgin — radiant with divine light and full of grace, mediatrix first through her
supernatural birth and now because of the intercession of her maternal assistance — be crowned
with never-ending blessings …seeking balance and fittingness in all things, we should make our
way honestly, as sons of light.”

The text centers on the figure of Mary, often referred to as "the Ever-Virgin," highlighting her significance in a spiritual context. It describes her as "radiant with divine light and full of grace," emphasizing her purity and the holiness associated with her role in Christian belief, particularly in Catholicism.

The term "mediatrix" implies that Mary serves as a mediator between humanity and the divine, a connection established first through her miraculous conception of Jesus and continuing through her intercession in prayers. This reflects the belief that she advocates for and supports believers through her maternal care.

The phrase "crowned with never-ending blessings" suggests that Mary is honored and bestowed with perpetual grace and favor, reinforcing her revered status in faith traditions.

The closing thoughts about "seeking balance and fittingness in all things" offer a call to live in a way that is honest and aligned with moral integrity. This part encourages individuals to aspire to navigate their lives with righteousness and virtue, referring to them as "sons of light," a biblical metaphor for those who follow a path of truth and goodness.

Overall, the text presents a call to honor Mary while encouraging ethical living grounded in spiritual awareness and divine guidance.

Andrew of Crete (ante A.D. 740)

Homilies, On The Nativity of Mary

“O, how marvelous it is! She acts as a mediatrix between God’s loftiness and the flesh’s lowliness
and becomes Mother of the Creator… “Twas right, then, that the admirable Joachim and his
spouse, Anna, inspired by divine thoughts, did obtain her as the fruit of their prayer; her, I say,
the queen of nature, the first fruits of our race, whose birthday we celebrate, whose swaddling
clothes we honor, and whom we venerate as the source of the restoration of our fallen race…
“This is Mary the Theotokos, the common refuge of all Christians, the first to be liberated from the
original fall of our first parents.”

In Homily 1, St. Andrew expresses his wonder and awe at the Virgin Mary’s role as a mediator between God’s greatness and humanity’s humble nature. The phrase "Mediatrix between God’s loftiness and the flesh’s lowliness" highlights her ability to connect the divine and earthly realms in the order of grace. Additionally, she is referred to as "the Mother of the Creator," which emphasizes her crucial role in bearing and nurturing the Creator of all things. This passage reflects on the profound significance and wonder of Mary’s position in relation to both God and humanity as the Dispensatrix of grace. In his second homily, St. Andrew shows reverence for Mary’s parents, Joachim and Anna. Through divine inspiration, they prayed and were blessed with their daughter, who is referenced as the "queen of nature" and the "first fruits" of our race.

Homily 3 celebrates the birthday of Mary, honors her swaddling clothes, and venerates her as the source of restoration for our fallen race. The text emphasizes the importance of her birth within the context of faith and human lineage. In Homily 4, Mary is referred to as the Theotokos, meaning "God-Bearer," and is described as the common refuge for all Christians. It also notes that she was the first to be liberated from the original sin of our first parents, alluding to her immaculate conception. This highlights Mary’s significance in Christian theology and her essential role in the redemption of humanity.

John Damascene (A.D. 749)

On the Dormition of Mary, Homily 2:16

“Through her, our reconciliation with Him is strengthened, peace and grace are given to us, men
are the companions of angels, and we, who were in dishonor, are made the children of God. From
her, we have plucked the fruit of life (grace). From her, we have received the seed of immortality.
She is the channel of all our goods. In her, God became man, and man became God. What is more
marvelous or more blessed? I approach the subject in fear and trembling. With Mary, the
prophetess, O youthful souls, let us sound our musical instruments, mortifying our members on
earth, for this is spiritual music.”

The text reflects on the profound role of Mary, the mother of Jesus, in the Christian faith.

John of Damascus suggests that Mary's presence strengthens the connection between humanity and God. He implies that through her, believers receive peace and grace, essential elements for spiritual life.

The author highlights the transformation of individuals from a state of dishonor to being recognized as children of God. This signifies a shift from sinfulness to a dignified relationship with the Divine.

The text mentions receiving the "fruit of life" and "seed of immortality" through Mary. This symbolizes the grace and eternal life that believers attain through their faith in Jesus, who was born of Mary. She is described as the "channel of all our goods," indicating that various blessings and gifts from God come through her intercession and role.

The phrase "In her, God became man, and man became God" encapsulates the mystery of the Incarnation – that Jesus, fully divine, became human through Mary. This union emphasizes the miraculous nature of this event and its significance for salvation.

The final lines suggest a call to action for the faithful, urging them to engage in spiritual practices that reflect humility and reverence, likening this to "spiritual music." It emphasizes the importance of mortifying earthly desires in favor of spiritual growth.

Overall, the text is a celebration of Mary's vital role in the Christian narrative and an encouragement for believers to embrace their faith with wonder and humility.

When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth
was filled with the Holy Spirit. In a loud voice, she exclaimed: “Blessed are you
among women, and blessed is the child you will bear! But why am I so favored that
the mother of my Lord should come to me? As soon as the sound of your greeting
reached my ears, the baby in my womb leaped for joy. Blessed is she who believed the
Lord would fulfill his promises to her!”
Luke 1, 41-45

Ave Maria