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
