And David was afraid of the Lord that
day,
saying: How shall the ark of the Lord
come to me?
2 Samuel 6, 9
And whence is this to me, that the
mother of my Lord should come to me?
For behold as soon as the voice of thy salutation sounded in my ears,
the infant in my womb leaped for joy.
Luke 1, 43-44
And the temple of God was opened in heaven: and the ark of his
testament was seen in his temple, and there were flashes of lightning,
and voices, and an earthquake, and great hail... And a great sign appeared
in heaven: A woman clothed with the sun, and the moon under her feet,
and on her head a crown of twelve stars.
Revelation 11, 19… 12, 1
My explications of the Patristic Texts
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.”
St. Hippolytus compares the Virgin Mary and the Ark of the Covenant from
the Old Testament. He suggests that just as the Ark was gilded with pure gold
inside and out, the Virgin Mary was spiritually adorned by the Word and the
Holy Ghost. This comparison is used to emphasize the holiness and sanctity of
the Virgin Mary as the vessel through which the Savior, Jesus Christ, entered
the world. The author underscores the belief in the Incarnation, portraying the
Virgin Mary as the bearer of the incorruptible Ark, a reference to Jesus’ body.
This passage serves to highlight the significance of Mary’s role in bringing
the Savior into the world and the sacred nature of the Incarnation in Christian
belief.
Gregory Thaumaturgus (A.D. 270)
Orat. in Deip. Annunciat.
“The ark is verily the holy Virgin,
gilded within and without,
who received the treasure of universal sanctification.
Arise, O Lord, from the Father’s bosom,
to raise up again the ruined race of our first parents.”
St. Gregory refers to the Virgin Mary as the "ark,"
symbolizing her role as the vessel that carried and protected Jesus Christ, who
is considered the treasure of universal sanctification. The description of the
ark as "gilded within and without" highlights the purity and holiness
of the Virgin Mary. The prayer, "Arise, O Lord, from the Father’s bosom,
to raise up again the ruined race of our first parent," is a plea for God
to intervene and redeem humanity, which is believed to have fallen from grace
due to the original sin of Adam and Eve.
Ephrem of Syria (ante. A.D. 370)
On the Nativity, 3
“With the rib that was drawn out of
Adam, the wicked one drew out the heart of Adam. There
arose from the rib
[Mary], a hidden power that cut off Satan as Dagon. In that ark [Mary again],
a
hidden book cried and proclaimed the Conqueror. Then, a mystery was revealed,
in that Dagon
was brought low in his own place of refuge. The accomplishment
came after the type, in that the
wicked one was brought low wherein he trusted…. Fulfilled was the mystery. Blessed is He who
by the
true Lamb redeemed us and destroyed our destroyer as He did Dagon”
This excerpt delves into themes of biblical symbolism, the
nature of good versus evil, and the role of Mary in Christian theology.
The reference to the rib drawn from Adam alludes to the creation of Eve, emphasizing the deep connection between humanity and its origins. The "wicked one" likely refers to Satan, who is seen as attempting to corrupt or draw out the heart—symbolizing the core of goodness or faith from humanity (represented by Adam).
The mention of Mary, the mother of Jesus, suggests that she embodies a hidden power that opposes evil, akin to how Dagon (a Philistine god) symbolizes false deities. This connection indicates that through Mary, a divine power emerged to confront and ultimately defeat evil. (See the Woman and the Dragon in Revelation 12.).
The ark refers to the Ark of the Covenant, which held the tablets of the Ten Commandments (Word of God), signifying God's presence and law. The "hidden book" could symbolize the idea of divine knowledge or prophecy that declares Jesus (the Conqueror) as triumphing over evil (See Genesis 3:15).
Bringing Dagon low in his refuge signifies a reversal of power, where
the false god and his significant hold over people (symbolizing sin and false
worship) are vanquished. This mirrors the idea that evil will be overcome and
that trust in false idols leads to downfall.
Ephrem suggests that a divine plan was at work, wherein the wicked
(Satan) is ultimately brought down. The "mystery" refers to the
hidden aspects of God's plan for redemption through Jesus—the true Lamb—who
redeems humanity and defeats the destructive forces represented by Dagon and,
by extension, evil as a whole.
The conclusion emphasizes blessedness and redemption through Jesus. It
encapsulates the central Christian tenet that through the sacrifice of Jesus,
believers are redeemed from sin and evil. Overall, the text encapsulates a
narrative of hope, redemption, and the ultimate victory over evil, employing
biblical references and metaphors to illustrate the power of faith and divine
intervention.
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. For 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 containing the true manna, the flesh in
which divinity resides,
is found.”
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.
St. 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
in the glory cloud (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. Athanasius’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 as the sacred vessel that
bore and carried God’s physical presence to humanity.
Ambrose of Milan (ante. A.D. 397)
Serm. xlii. 6, Int. Opp., S. Ambrosiiz
“The prophet David danced before the
Ark. Now, what else should we say the Ark was but holy
Mary? The Ark bore
within it the tables of the Testament, but Mary bore the Heir of the same
Testament
itself. The former contained in it the Law, the latter the Gospel. The one had
the voice
of God, the other His Word. The Ark, indeed, was radiant within and
without with the glitter of
gold, but holy Mary shone within and without with
the splendor of virginity. The one was
adorned with earthly gold, the other
with heavenly.”
St. Ambrose draws a parallel between two significant biblical
representations: the Ark of the Covenant and the Virgin Mary.
In the Hebrew Bible, the Ark is a sacred container that holds the
tablets of the Ten Commandments, representing God's law and covenant with His
people. It is often described as being adorned with gold and having divine
significance, making it a powerful symbol of God's presence among the
Israelites.
The text posits that Mary, the mother of Jesus, can be likened to the
Ark because she bears Jesus, who is seen as the fulfillment of the law and the
embodiment of the Gospel (the good news of salvation). Just as the Ark
contained the law, Mary contained the Gospel in the form of Christ. In other
words, the Ark held the voice of God in the Law (the tablets), while Mary bore
the Word of God (Jesus) Himself. This distinction emphasizes that Mary is not
just a passive vessel but an active participant in God's plan of salvation.
The description of the Ark being "radiant within and without with the glitter of gold" versus Mary being "splendor of virginity" highlights the spiritual purity and divine grace of Mary. While the Ark's beauty is outward and material, Mary’s beauty is inward and spiritual. The comparison of "earthly gold" with "heavenly" suggests a hierarchy where spiritual values and virtues surpass material wealth and beauty.
Overall, the excerpt emphasizes the sanctity of Mary and her vital role in the Christian faith, connecting her to Old Testament imagery while elevating her status through a spiritual lens. This reflection serves to honor Mary's purity, her unique role in the incarnation, and the transition from the Old Covenant to the New Covenant in Christian theology.
Jerome (ante. A.D. 420)
Epist. Xxii.
“Behold one in truth, the handmaid of
the Lord. Holy she is, in whom is no guile, all simplicity….
The spouse of Christ is the ark of the covenant,
within and without overlaid with gold, a keeper of
the law of the Lord. As in
the ark, there was nothing but the tables of the Testament, so too in
thee no
one from outside should be thought of. Over this propitiatory, as though upon
the
Cherubim, the Lord is pleased to sit…The Apostle thus defines a virgin that should be holy
in body
and spirit.”
The text presents a theological reflection on the Virgin Mary, drawing
rich imagery from both biblical and liturgical sources.
"Behold one in truth, the handmaid of the Lord” in the opening line
emphasizes Mary's role as the humble servant of God. The term
"handmaid" reflects her acceptance of God's will, particularly in the
Annunciation when she agrees to bear Jesus.
"Holy she is, in whom is no guile, all simplicity” underscores
Mary's purity and lack of deceit. Her holiness is portrayed as genuine and
straightforward, highlighting her moral and spiritual integrity.
"The spouse of Christ is the ark of the covenant.” Here, Mary is
likened to the Ark of the Covenant, the sacred container that held the tablets
of the Law, the manna, and Aaron's rod. By calling her the "Ark," Jerome
asserts that she carries the presence of God (Jesus) within her, elevating her
status in Christian theology.
The phrase "within and without overlaid with gold, a keeper of the
law of the Lord” suggests that, like the Ark of the Covenant which was
beautifully adorned, Mary is pure and holy both inwardly and outwardly. She
preserves and embodies God's law, representing her role in salvation history.
The statement, “As in the ark, there was nothing but the tables of the
Testament, so too in thee, no one from outside should be thought of” is a
comparison that further emphasizes the exclusivity of her role and the sanctity
of her being. Just as the ark contained only holy items, Mary is portrayed as
wholly devoted to God and free from any sinful influences because of her divine
maternity. The "propitiatory" refers to the mercy seat on the Ark
where God’s presence dwelled among His people. This
invokes the idea that Mary is a dwelling place for God, akin to the way the Ark
was for the Israelites, suggesting divine favor and closeness.
The closing line, "The Apostle thus defines a virgin that should be
holy in body and spirit," reinforces the call to holiness. It implies that
both physical purity (virginity) and spiritual integrity are desirable traits
for those who seek to serve God.
Overall, the passage reflects a deep reverence for Mary, emphasizing her
unique role as the Mother of God and her exemplary virtue, serving as a model
for all believers in their spiritual journeys.
John of Damascus (A.D. 747-51)
Homily 2 on the Dormition of Mary, 2, 14
“Today the holy Virgin of Virgins is
presented in the heavenly temple…. Today the sacred
and
living Ark of the living God [the Ark], who conceived her Creator himself,
takes up her abode in
the temple of God, not made by human hands… “It
was meet that she, who had who had
sheltered the divine Logos in her own womb,
should inhabit the tabernacles of her Son…. The
place of the Bride whom the Father had espoused,
was in the nuptial chambers of Heaven”
The text reflects a deep theological and Marian devotion, celebrating
the Feast of the Presentation of the Virgin Mary in the Temple, which is a
significant event in Catholic Christian tradition.
The phrase “the holy Virgin of Virgins” emphasizes Mary's purity and unique status as the mother of Jesus Christ. Calling her "holy" signifies her being set apart for a divine purpose. The mention of the "heavenly temple" suggests a sacred space where God dwells. Stating that Mary is presented there highlights her importance and elevated status in the divine plan.
Referring to Mary as the "sacred and living Ark" connects her
to the Old Testament Ark of the Covenant, which contained the presence of God.
By calling her "living," it emphasizes her role as the bearer of
Christ, who is God incarnate. “Conceived Creator” points to the mystery of the
incarnation, where Mary, as the mother, bears the Creator within her. It
signifies her unique role in salvation history.
“Tabernacles of her Son” suggests that Mary is not only a physical
mother but also has a profound spiritual relationship with Jesus. The
"tabernacles" metaphor indicates a sacred space where Christ resides,
reflecting her closeness to Him. “Nuptial Chambers of Heaven”
conveys a sense of divine union and espousal between Mary and God the Holy Spirit.
It alludes to a profound relationship, elevating her role within the heavenly
hierarchy.
Overall, the text encapsulates the reverence for Mary in Christian
theology, proclaiming her as a central figure in the mystery of God's plan for
humanity, filled with honor and divine significance. The language used conveys
the beauty and depth of Marian devotion, emphasizing her role in both the
earthly and heavenly realms.
Arise, O Lord, into thy resting place:
thou and the ark, which thou hast sanctified.
Psalm 132, 8
