Catholicity

Mariology

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}

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.”

The 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. It compares Mary and Eve, the first woman in the Bible. The passage acknowledges that, like Eve, Mary was once blamed for humanity’s downfall. However, it celebrates Mary as a pure and virtuous sister to all women whose honor is greatly magnified. The passage captures the essence of Mary’s character and her significance in the birth of Jesus. Mary’s purity, humility, and strength are the hallmarks of her character that distinguish her from all other women, daughters of Eve who fell from God’s grace. She is celebrated as a symbol of selflessness, grace, and compassion. The phrase “Blessed is He Who sprang from women!” is a testament to Mary’s enduring legacy. It acknowledges her pivotal role in the birth of Jesus and her place in salvation history as a woman of great significance.

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 pure and free from 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, making her wholly 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 in their shared humanity. 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 (eulogemene) 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. 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 (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 necessity of being 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 no one else 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 significance of Mary’s role in humanity’s redemption and the pursuit of 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 highlights the high esteem in which Mary is held in Christian theology and devotion. Augustine explains that his reluctance to question Mary’s sinlessness stems from 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 it is a core tenet 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, underscoring 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 attributed to St. Proclus 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 of 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 Bishop of Constantinople thus emphasizes the purity and sinlessness of both Mary and Jesus, as well as 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, embodying the ideals 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 causes 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 power of God is transforming the world.

Thus, Andrew’s text is a celebration of the birth of Mary, which he considers a pivotal 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 reflects the profound reverence for the Virgin Mary within 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, a miraculous event that paved the way for the birth of Jesus. Overall, the text is a beautiful expression of gratitude and reverence for Mary’s parents, 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.

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)

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