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
