Catholicity

Mariology

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 when the ark of the Lord was come into the city of David, Michal the daughter of Saul,
looking out through a window, saw king David leaping and dancing before the Lord:
and she despised him in her heart.
 2 Samuel 6, 16

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 draws a profound comparison between the Virgin Mary and the Ark of the Covenant, a revered symbol from the Old Testament that housed the divine presence of God. He suggests that, just as the Ark was constructed with meticulous care, being gilded with pure gold inside and out to reflect its sacredness, the Virgin Mary was spiritually adorned by the Word of God and the Holy Spirit. This analogy emphasizes the unparalleled holiness and sanctity of Mary, who embodies the vessel through which the Savior, Jesus Christ, entered the world.

The historical context further enriches the comparison; the Ark of the Covenant contained the Tablets of the Law, signifying God’s covenant with His people, while Mary bore the Incarnate Word, representing the fulfillment of that covenant. Hippolytus highlights the belief in the Incarnation, portraying Mary as the bearer of the “incorruptible Ark”—a reference to Jesus’ body, which is free from sin and decay.

This passage underlines the paramount significance of Mary’s role not only in the birth of Christ but also in the broader narrative of salvation history. It reflects early Christian beliefs about the sacred nature of the Incarnation, which bestowed upon Mary a unique dignity and a pivotal position in the divine plan of redemption. Through this lens, the reverence afforded to Mary stems from her integral participation in the mystery of Christ’s coming into the world.

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 of Thaumaturgus refers to the Virgin Mary as the “ark,” a profound metaphor highlighting her unique and significant role as the vessel carrying and safeguarding Jesus Christ, viewed as the ultimate treasure of universal sanctification. This comparison draws a parallel to the Ark of the Covenant in the Old Testament, which contained sacred items and was a symbol of God’s presence among His people. By describing Mary as “gilded within and without,” St. Gregory emphasizes not only her physical purity but also her spiritual holiness and divine favor. The ornate imagery conveys the idea that she is wholly pure and set apart for her holy mission.

Furthermore, the prayer, “Arise, O Lord, from the Father’s bosom, to raise up again the ruined race of our first parent,” is a heartfelt plea for divine intervention. This invocation requests God to come forth from the intimate unity with the Father to restore humanity—a race believed to be in a state of disrepair due to the consequences of the original sin committed by Adam and Eve. This prayer encapsulates the Christian belief in redemption, highlighting the need for divine grace to heal the rift caused by sin and to bring salvation to humankind.

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”

In his writings, Ephrem of Syria reflects on the profound theological significance of creation and redemption: “With the rib drawn from Adam, the wicked one—representing Satan—extracted the very heart of Adam, distorting his original purity. From this rib, however, a hidden power embodied in the figure of Mary, who stands as a conduit of grace, arose. Through her, a divine force emerged that decisively cut off the influence of Satan, akin to the way the ancient god Dagon was defeated.

In this sacred ark, which symbolizes Mary again, a hidden book cried out and proclaimed the presence of the Conqueror—Jesus Christ. This prophecy revealed how Dagon, the false idol worshipped by the Philistines, was ultimately brought low, even in the very place where he was believed to dwell securely. This act serves as a powerful fulfillment of past types and shadows, where the wicked one—those who oppose God—was thoroughly humbled in the very realm where he believed he had dominion.

The culmination of this mystery brought about salvation for humanity, affirming the blessedness of the true Lamb, Christ, who redeemed us from sin and death. He triumphed over our destroyer in a way that mirrored the downfall of Dagon, thus restoring hope and life to those who were lost.”

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.

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.”

In this passage, St. Ambrose of Milan parallels the Ark of the Covenant from the Old Testament and the Virgin Mary in Christian theology. The Ark, which held the tablets of the Law given to Moses, symbolizes God’s presence and covenant with His people. St. Ambrose suggests that just as the Ark contained these significant relics, Mary carried Jesus Christ, who is seen as fulfilling that Law and embodying the Gospel.

Ambrose highlights several contrasts between the two. The Ark is described as bearing the “tables of the Testament,” while Mary bore “the Heir of the same Testament.” This emphasizes that while the Ark contained the written Law, Mary brought forth the living Word of God, which is central to Christian belief.

Furthermore, he contrasts the materials that adorned each: the Ark is described as “radiant within and without with the glitter of gold,” representing earthly treasures, while Mary shines with the “splendor of virginity,” suggesting a purity and sacredness that transcends material wealth. In essence, Ambrose elevates Mary’s role in salvation history to that of the Ark, depicting her as a sacred vessel that not only carries divine significance but also embodies a spiritual purity that is immeasurably valuable.

Overall, the text honors Mary, framing her as a pivotal figure in the Christian tradition, worthy of veneration due to her unique role in the incarnation of Christ. It captures the profound respect within the Christian tradition for Mary as a mother and a symbol of holiness.

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 is a theological reflection by St. Jerome that emphasizes the purity and holiness of the Virgin Mary. He acknowledges Mary as God’s true servant, highlighting her humility and dedication. He then affirms her holiness, indicating that she is pure and sincere, without deceit or complexity in her character.

Further, Jerome draws a parallel between Mary and the Ark of the Covenant from the Old Testament, which housed the tablets containing the Ten Commandments. Mary, as the mother of Jesus (the Christ), carries within her something sacred. He suggests that Mary is precious and glorious, akin to the Ark, which was made of valuable materials, signifying her role as someone who embodies and upholds divine law.

Additionally, Jerome underscores that just as the Ark contained only sacred items, Mary is to be understood as a pure vessel, free from any external or impure influences. This reinforces the idea of her singular devotion to God. He likens Mary to a space where God’s presence dwells, similar to how God was believed to sit over the cherubim that were on the Ark of the Covenant. This suggests an intimate relationship between Mary and the divine.

Jerome concludes that the expectation of a virgin dedicated to God involves both physical purity and spiritual holiness, attributes that he sees perfectly embodied in Mary. Overall, this text reflects Mary’s unique role in Christian theology as a model of holiness and purity. This role is essential to understanding her as the Mother of God and illustrates the belief in her exceptional status within the broader narrative of salvation.

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 by St. John of Damascus reflects a deep theological perspective on the feast of the Presentation of the Virgin Mary in the temple, emphasizing her unique role in Christian belief.

The introduction signifies a celebration of Mary, who is referred to as the “holy Virgin of Virgins,” underscoring her purity and unique status among all women. The “heavenly temple” suggests a divine setting, indicating that Mary is being recognized in both a spiritual and sacred context.

The author continues by referring to Mary as the “sacred and living Ark.” This parallels the Ark of the Covenant in the Old Testament, which held God’s presence. By calling Mary the “living Ark,” the text highlights her role as the vessel who bore Jesus Christ, the Creator, thereby infusing her with divine significance. The phrase “…who conceived her Creator himself…” directly acknowledges the belief in the Incarnation, where Mary conceived Jesus, the Son of God. It emphasizes Christ’s mystery and divine nature, as Mary is the one who gave birth to her Creator.

The description of Mary as one who “takes up her abode in the temple of God, not made by human hands…” suggests that she is being placed in a divine context, beyond earthly structures. The phrase “not made by human hands” implies a transcendent reality, pointing to the spiritual nature of Mary’s existence and her association with God’s presence. Additionally, the term “meet” implies that it is appropriate or fitting. This indicates that Mary’s role as the mother of Jesus is honored, as she housed the “divine Logos,” or Word of God, in her womb, illustrating the significance of her motherhood.

John Damascene connects Mary to the broader idea of communion with Christ. “Tabernacles” can symbolize places of worship and divine presence, suggesting that Mary has a special position in the relationship between humanity and Jesus. The metaphor “the place of the Bride whom the Father had espoused, was in the nuptial chambers of Heaven” portrays Mary as a bride to God, signifying a covenantal relationship. The “nuptial chambers of Heaven” evoke imagery of intimacy and closeness to God, reinforcing her elevated status and her role within the divine plan.

In essence, John of Damascus celebrates Mary’s special place in Christian theology as the mother of Jesus and highlights her significance in the broader context of salvation history. It emphasizes her divine favor, purity, and the unique relationship she holds with both God and Christ.

Arise, O Lord, into thy resting place:
thou and the ark, which thou hast sanctified.
Psalm 132, 8

AVE MARIA