The Power of the Highest Shall Overshadow Thee

SPOUSE OF THE HOLY SPIRIT

And I passed by thee, and saw thee:
and behold thy time was the time of lovers:
and I spread my garment over thee,
and covered thy ignominy. And I swore to thee,
and I entered into a covenant with thee,
saith the Lord God: and thou becamest mine.
Ezekiel 16, 8

And in the sixth month, the angel Gabriel was sent from God to a city in Galilee, called
Nazareth, to a virgin espoused to a man whose name was Mary. And the angel being come
in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou amongst
women… And the angel said to her: Fear not, Mary, for thou hast found grace with God.
Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his
name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord
God shall give unto him the throne of David his father; and he shall reign in the house of
Jacob for ever. And of his kingdom there shall be no end. And Mary said to the angel:
How shall this be done, because I know not man? And the angel answering, said to her:
The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow
thee. And therefore also the Holy which shall be born of thee shall be called the Son of God.
Luke 1, 26-35

The profound, intimate relationship between the Holy Spirit and the Blessed Virgin Mary can be likened to a sacred and mystical marriage, mirroring the covenantal bond between YHWH and Israel. In the Old Testament, God often refers to Israel as His servant, as seen in Isaiah 41:8. However, this designation only scratches the surface of a much richer relationship. The connection between God and His chosen people transcends the mere dynamics of a master and servant; it reflects a deep moral and spiritual union akin to that of a husband and wife.

This covenantal relationship established by God illustrates a commitment that is both loving and protective, akin to the ideal of marital fidelity. Throughout Israel’s history, the recurring themes of love, loyalty, and redemption demonstrate how deeply intertwined the lives of God and His people have been. This model of union prefigures the sacred espousal between Mary and the Holy Spirit, where Mary, as the handmaid of the Lord, willingly and faithfully accepts her role in God’s divine plan.

Ultimately, this connection culminates in the relationship between Christ, the Divine Bridegroom, and His virgin bride, the Church. Just as Mary was overshadowed by the Holy Spirit at the Annunciation, enabling her to conceive the Son of God, the Church is nourished by the same Spirit, guiding and sustaining her in her mission to spread the Gospel. Together, these relationships reveal a divine love that is both personal and communal, inviting all into a deeper participation in the mystery of salvation.

In the historical narrative of the Hebrews, a pivotal wedding vow was established between YHWH, the sovereign deity, and the people of Israel when Moses ascended Mount Sinai to receive the Divine laws. This moment marked the formalization of Israel as God’s virgin bride, a relationship imbued with deep spiritual significance. As the chaste spouse of YHWH, Israel was bound by an unwavering commitment to fidelity, symbolizing her loyalty and devotion to her divine husband.

The first and most paramount commandment given to Israel was a clear directive: she must not worship any other gods before YHWH. This command served as the foundation of their covenant relationship, emphasizing monotheism and the exclusive devotion required from Israel. However, throughout her history, Israel occasionally faltered in this commitment, engaging in practices that were seen as betrayals of their sacred marital vows. Worshiping false gods, therefore, was not merely a lapse in devotion but was viewed as a form of spiritual adultery, manifesting the deep breach of trust between the Divine and His chosen people.

The implications of this unfaithfulness were profound, as it not only jeopardized Israel’s unique covenant with YHWH but also invited societal and spiritual consequences. The prophetic writings often called attention to these acts of infidelity, urging the people to return to their first love and reaffirm their commitment to the one true God.

Throughout the course of biblical history, God sent numerous judges and prophets to communicate His divine messages to the people of Israel. These chosen individuals served as mediators, reminding Israel of the sacred covenant relationship that God had established with His beloved nation. One prominent prophet, Jeremiah, was specifically called to deliver admonitions to the Israelites, urging them to recognize and repent for their transgressions. His prophetic mission emerged from the persistent issue of Israel’s disregard for the warnings and guidance provided by the prophets sent before him. These leaders had suffered both neglect and persecution at the hands of a people who had strayed from their commitment to God.

In the book of Jeremiah, chapters 24 through 26, we see a poignant depiction of God’s relationship with Israel, reflected in His unwavering patience despite the nation’s infidelity. Over the span of seven centuries, the Lord earnestly pleaded with His chosen people to return to Him, urging them to fulfill the vows made in their covenant, to love Him faithfully, much like a devoted spouse. However, their response was consistently one of stubbornness and rebellion.

As a result of Israel’s continued unfaithfulness, God, after much reluctance and sorrow, issued a writ of divorce. This dramatic step was not taken lightly; it symbolized the breaking of a covenant that had once been cherished. In Jeremiah 3:8, God poignantly reflects upon this separation: “And I saw when for all the causes for which backsliding Israel committed adultery, I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.” This scripture illustrates the gravity of Israel’s actions as well as the lamentable fate of the nation, highlighting that even after witnessing God’s judgment on Israel, Judah followed suit in similar unfaithfulness. Thus, the narrative underscores not only the heartbreak of divine separation but also the overarching theme of God’s longing for reconciliation with His people.

For your Maker is your husband;
the LORD of hosts is his name;
and your Redeemer the Holy One of Israel;
The God of the whole earth shall he be called.
Isaiah 54, 5

The decree of divorce issued by YHWH against Israel did not sever the nation’s covenant relationship with God; rather, it served as a profound call to repentance. This decree did not nullify the sacred marriage covenant between God and Israel but aimed to awaken Israel to the severity of its infidelity and spiritual waywardness. By withdrawing His divine protection, YHWH allowed the nation to face the consequences of its disobedience, leaving them vulnerable to the hostile nations that surrounded them.

As a result of this decree, the Northern Kingdom, often referred to as the House of Israel, was conquered by the Assyrian Empire in 722 BCE, leading to the dispersal of many of its inhabitants and the loss of their national identity. Likewise, the Southern Kingdom of Judah ultimately succumbed to Babylonian forces in 586 BCE, resulting in the destruction of the First Temple in Jerusalem and the exile of its people. This was a significant and traumatic event that marked a pivotal moment in Jewish history.

Importantly, if God’s writ of divorce were still in effect, it would be impossible for His bride, Israel, to return to her homeland, Palestine, or to re-enter her husband’s house. Instead, the opportunity for restoration remains, as evidenced by the promise of eventual return and redemption for the people of Israel. This highlights both the complexities and the enduring nature of divine covenant love.

The writ served as a disciplinary measure, intended to guide a husband in making his wife recognize the profound significance of their marriage and the essential role he played in her life. It emphasized the importance of her commitment to their relationship, urging her to prioritize him over other distractions that undermined their unbreakable covenant. This covenant, deeply rooted in love and trust, symbolized a sacred bond that should transcend the allure of worldly concerns.

In a broader spiritual context, despite Israel’s history of disobedience and unworthiness, God, in His unwavering faithfulness, promised to renew His covenant with her. This promise was anchored in His loyalty to the patriarchs—Abraham, Isaac, and Jacob—whose faith established a divine lineage. God yearned to restore Israel, drawing her back into the safety and warmth of His home despite her previous infidelities. However, this reconciliation came with a vital condition: Israel needed to sever ties with the false deities worshipped in Assyria and Babylon, fully committing herself to return to the one true God. This theme of redemption and restoration is poignantly articulated in the scriptures (Ezek 20:33-37; Jer 31:31-33), emphasizing the divine desire for reconciliation and the hope of renewal that awaits when one returns to faith and fidelity.

And you shall be holy unto me: for I the LORD am holy,
and have separated you from other people,
that you should be mine.
Leviticus 20, 26

The Old Testament presents a profound metaphor of Israel as God’s bride, emphasizing the expectation of loyalty, love, and purity within this sacred relationship. As the virgin bride of YHWH, Israel is called to place her complete hope (hasah) and trust (galal) in her divine husband, embodying a spirit of “steadfast love” (chesed). This steadfast love encompasses all six aspects of faith integral to Judaism: belief in God, prayer, study of the Torah, performing commandments (mitzvot), repentance (teshuvah), and the hope for redemption. Central to this narrative is the belief that it is God who sovereignly chooses Israel, lifting her from her humble beginnings and redeeming her from her sinful ways and moral impurities. This divine act of salvation is not just about deliverance, but also about preparation; God meticulously shapes Israel to become His deserving spouse, imbuing her with qualities that reflect His holiness and righteousness. Throughout the scriptures, this imagery serves as a reminder of the covenant relationship between God and Israel, marked by love, fidelity, and a shared journey toward spiritual maturity and redemption.

The reason why God renewed His covenant with Israel can be understood through the unique role that Israel was destined to play in the divine plan of salvation. Israel was chosen to be the lineage from which the Divine Word, or Logos, would be manifested in human form as Jesus Christ. This significant purpose required Israel to embody a special holiness—a sacred quality that was imparted through the Old Covenant, which included laws, rituals, and divine commandments designed to guide the people toward righteousness and a deeper relationship with God.

As bearers of the Messiah, both the people of Israel and the Virgin Mary were granted the extraordinary privilege of welcoming God Incarnate into the world. This profound responsibility necessitated that they be specially prepared by God and consecrated to Him. Mary, in particular, was uniquely selected to be the Mother of God, and her purity and faithfulness set her apart, reflecting the ideal of a chaste and devoted bride to the Creator. Thus, the renewal of the covenant underscored God’s intent to sanctify His chosen people in their mission to bring salvation to humanity through the birth and life of Jesus Christ.

Behold, the days come, said the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; my covenant which they broke, although I was a husband unto them, says the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, says the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
Jeremiah 31, 31-33

Luke 1:27 is presented with varying translations across different versions of the Bible. Some translations refer to Mary as being “betrothed” to Joseph at the time of the Annunciation, while others use the term “espoused.” In either case, this implies that the couple was legally married, although their marriage had not yet been consummated. In the context of Mosaic law, the marriage process consisted of two main parts, one of which was the betrothal or espousal, known as Kiddushin. During this initial ceremony, Joseph would have provided Mary with a marriage document and a token of monetary value, typically a ring. The Hebrew term for “betrothed” is kiddush, which conveys the meaning of being “holy, consecrated, and set apart”—reflecting how Israel is often described in its covenantal relationship with God. In Jewish tradition, this betrothal is a pivotal moment in the wedding process. During it, a contract is signed, officially establishing the couple as legally married.

In ancient Jewish culture, marriage was typically celebrated in two distinct phases. The first phase consisted of a wedding ceremony in which the couple exchanged vows in front of witnesses. This initial ceremony marked the formal commitment between the partners. The second phase occurred approximately a year later, during which the groom took on the responsibility of providing for his wife. If both partners remained content in their union and faithful to each other during this period, they would participate in a final ceremony known as Nisuin. This ceremony was significant as it centered around the ketubah, a contractual document outlining the groom’s obligations, including the provision of food, shelter, clothing, and emotional support. Once the ketubah was signed by the groom and two witnesses and subsequently presented to the bride, the marriage was officially solemnized. This act allowed the bride to move into her husband’s home and consummate the marriage, secure in her understanding of her marital rights.

Early Christian tradition suggests that Mary and Joseph entered into a chaste marriage prior to their first ceremony. This decision was influenced by a vow of continence that Mary had made to God during her youth while living and serving in the temple.

Vows taken by a married woman

“And if she is married to a husband, while under her vows or any thoughtless utterance of
her lips by which she has bound herself, and her husband hears of it, and says nothing to
her on the day that he hears; then her vows shall stand, and her pledges by which she has
bound herself shall stand. But if, on the day that her husband comes to hear of it, he
expresses disapproval, then he shall make void her vow which was on her, and the
thoughtless utterance of her lips, by which she bound herself; and the LORD will forgive her.”

Vows to afflict herself

“Any vow and any binding oath to afflict herself, her husband may establish, or her husband may make void. But if her husband says nothing to her from day to day, then he establishes all her vows, or all her pledges, that are upon her; he has established them, because he said nothing to her on the day that he heard of them. But if he makes them null and void after he has heard of them, then he shall bear her iniquity.”

Interestingly, Joseph agreed to this arrangement, a possibility supported by references in Numbers 30, which discusses vows and their implications. abstaining from sexual relations with ancient Jews. Judith may have made such a vow after her encounter with God. She never remarried at a young age after her husband died and left her childless, probably because of her close nuptial type of communion with God. And the fact she never remarried presupposes that such a vow must have been permanent. Moses remained continent in his marriage for the rest of his life once God summoned him to lead the Israelites to the promised land, and so did the seventy elders abstain from their wives after receiving the call to produce the Septuagint. Eldad and Medad did likewise after the spirit of prophecy came upon them, according to ancient Jewish tradition (Midrash Exodus Rabbah 19; 46.3; Sifre to Numbers 99 sect. 11; Sifre Zutta 81-82, 203-204; Aboth Rabbi Nathan 9, 39; Tanchuman 111, 46; Tanchumah Zaw 13; 3 Petirot Moshe 72; Shabbath 87a; Pesachim 87b, Babylonian Talmud). Provisions such as these were made under Mosaic law. Vows like these taken by women were permissible since the command to propagate strictly applied to men under ordinary circumstances.

According to Mosaic law, if Joseph had agreed to have a chaste marriage with his wife Mary, he would have honored her vow before they wed. Mary had made this vow when she was a young girl serving and residing in the Temple from an early age. No law condemned a man for honoring his intended wife’s vow. After hearing of Mary’s vow, Joseph could cancel or go through with the Kiddushin. However, he would have sinned if he had first accepted the vow and then tried to nullify it after they were legally married. Similarly, Mary would have sinned if she had sprung the news on Joseph after they became engaged. This provision in the Mosaic law helps us understand how Mary and Joseph could have wed despite her vow of chastity.

The Protoevangelium of James is a significant document that supports the belief in Mary’s perpetual virginity. This text, believed to have been written around A.D. 120, emerged less than sixty years after Mary’s death, ensuring that her contemporaries’ memories of her life were still vivid. In this document, it is recorded that when Mary’s birth was predicted, her mother, St. Anne, made a vow to dedicate her daughter to the service of the Lord, similar to the vow made by Samuel’s mother (1 Sam 1:11). Consequently, Mary was intended to serve at the Temple, aligning with the traditions of women who had fulfilled similar roles for centuries (1 Sam 2:22). This tradition can also be observed in the life of Anna the prophetess during the time of Jesus’ birth (Lk 2:36-37). Due to her commitment to a life of continuous service at the Temple, Mary chose to live a life of perpetual virginity rather than pursuing a typical role as a mother.

Referring to Mary’s question to the angel Gabriel after he announced that she would conceive and bear the Messiah in Luke 1:34, Augustine reasons that Mary must have already consecrated herself to God and vowed to remain a virgin all her life while serving in the temple as a young girl. There is testimony of temple virgins in the traditions of the Jews. In the Mishnah, it is recorded that there were 82 consecrated virgins who wove the veil of the Temple: “The veil of the Temple was a palm-length in width. It was woven with seventy-two smooth stitches each made of twenty-four threads. The length was of forty cubits and the width of twenty cubits. Eighty-two virgins wove it. Two veils were made each year and three hundred priests were needed to carry it to the pool” (Mishna Shekalim 8, 5-6). Rabbinic Jewish sources also record how when the Romans sacked Jerusalem in AD 70, the Temple virgins leapt into the flames so as not to be abducted by the heathen soldiers: “The virgins who were weaving threw themselves in the flames” (Pesikta Rabbati 26, 6). This supports the claims of the Fathers and Doctors of the Church, who assert that the Blessed Virgin Mary was presented to the Temple at the age of three and served there until the age of twelve.

But after he had considered this, an angel of the LORD
appeared to him in a dream and said, “Joseph son of David,
do not be afraid to take Mary home as your wife, because what
is conceived in her is from the Holy Spirit.”
Matthew 1, 20

In the Gospel of Matthew, chapter 1, verses 18-25, the narrative describes Joseph’s response upon discovering Mary’s pregnancy. Initially troubled by the situation, Joseph received a reassuring message from the angel Gabriel during a dream. The angel clarified that Mary had not been unfaithful, explaining that the child she bore was conceived by the Holy Spirit. At that time, Joseph had the legal right to divorce Mary due to the appearance of infidelity. According to Deuteronomy 22:22-29, he could have also publicly condemned her, leading to severe repercussions, including stoning for adultery. However, following the angel’s visit, Joseph faced a significant moral and legal dilemma regarding their relationship and the implications of marrying Mary, given that she was pregnant by another. This account highlights the complexities of his situation and the transformative impact of the divine message he received.

Joseph was recognized for his adherence to the Mosaic law, which emphasized righteousness (Mt 1:14). According to legal scholar Louis M. Epstein, the Mosaic law dictated that if a man’s wife or fiancée was discovered to be pregnant by another man, he was prohibited from continuing sexual relations with her. This rule applied even in cases where a woman was coerced into sexual relations, as she would still be deemed unfit to remain with her husband (Gen 49:4; 2 Sam 20:3, 16:21-22).

Mary’s conception of Jesus is viewed as a miraculous event, characterized by the absence of a natural physical relationship between her and God through the Holy Spirit. To fully grasp the religious and cultural significance of Mary’s relationship with Joseph during this pivotal period, one must consider the implications of her miraculous conception. When the angel Gabriel announced to Mary that she would conceive the Son of God, Joseph, her betrothed, initially supported her by contemplating ways to bring her into his home while discreetly planning to shield her from public disgrace.

Under Mosaic law, because Mary was found to be with child before their marriage was consummated, Joseph faced a moral dilemma. Had they not vowed her virginity to God, and had they intended to start a family in the usual way, Joseph would likely have chosen not to consummate their marriage, as the child she carried was not biologically his. This scenario, however, was complicated by the divine nature of Mary’s conception since she was espoused to the Holy Spirit. Consequently, Joseph recognized that their circumstances did not constitute a breach of Mosaic law; rather, it was an extraordinary divine arrangement.

Moreover, given the extraordinary nature of Jesus’ origins—divinely ordained and free from sin—Joseph would have refrained from engaging in marital relations with Mary, acknowledging the sacredness of their situation. This context not only underscores the complexities of their relationship but also highlights the profound cultural and religious implications of their circumstances, which affected their lives and the lives of many beyond their immediate family. Their partnership, rooted in faith and divine intervention, illustrates the intersection of human relationships and divine plans in a historical and theological framework.

In the biblical context, the angel reassured Joseph by instructing him to take Mary into his home as his lawful wife. The phrase “do not be afraid to take Mary home as your wife” (Mt 1:20) is significant in its original Greek translation, “paralambano gunaika,” indicating the formal nature of their union. This suggests that there was no necessity for the angel to advise Joseph against “coming together” with her (bo-e-lei-ha imma) or “laying with” her (vai-yish-kav imma), terms used as seen in Genesis 30:3, 16-17. This is due to the couple’s mutual understanding and commitment to a chaste marriage, to the angel’s knowledge. Furthermore, because Mary had not committed adultery, Joseph was legally permitted to take her home as his wife.

The Greek phrase in question does not conflate with the concept of sexual relations, contrasting with certain Hebrew phrases that convey this idea. Consequently, if Mary and Joseph had been planning to have their own children at the time of the Annunciation, it is likely that the angel would have advised Joseph not to fear “coming together” or “laying with” his wife in a traditional marital context. Instead, the angel’s message conveyed that their marriage was still considered morally valid before God. This validity was based not only on Mary’s conception of Jesus through the Holy Spirit, but also on the understanding that the couple would remain celibate and would not have their own children. Therefore, Joseph should not hesitate to formally solemnize their marriage and “take his wife into his home,” reassured that he would not be violating moral law as long as they maintain this commitment to continence.

And Mary said to the angel: How shall this be done, because I know not man?
And the angel answering, said to her: The Holy Ghost shall come upon thee,
and the power of the Most High shall overshadow thee. And therefore also the Holy
which shall be born of thee shall be called the Son of God.
Luke 1, 34-35

God treated Mary with deep honor and in righteousness, mirroring the sacred relationship He established with Israel through their mystical marriage covenant. This divine connection signified a deep commitment, underscoring God’s desire to engage intimately with His people. Mary’s spiritual and moral relationship with God reached its full consummation during the miraculous moment when she was overshadowed by the Holy Spirit. This pivotal event parallels the intimate act through which a husband consummates his union with his wife, symbolizing the deep and transformative nature of their bond.

As the embodiment of Daughter Zion, a title reflecting the collective identity of God’s chosen people, Mary was not only declared holy but was also consecrated and set apart for divine purposes (Kiddush). Her vow to enter into a personal marriage covenant with God, made while she was still a young virgin residing in the temple, highlights her extraordinary faith and commitment. However, at that moment, she was unaware that it was the Holy Spirit who inspired her to make such a profound vow, guiding her toward her predestined role as the mother of the divine Messiah, Jesus Christ. This sublime calling positioned her at the heart of salvation history, aligning her path with God’s redemptive plan for humanity.

Mary’s covenant with God is significant in Christian theology, particularly in the context of the Annunciation. When she consented to become the mother of Jesus, it marked a pivotal moment in salvation history. The Holy Spirit is described as covering Mary’s nakedness by laying His cloak over her and casting His shadow upon her. She responded to God’s call with the words, “Let it be done to me, according to your word” (Lk 1:38), demonstrating her willingness to accept divine will. According to Brother Anthony Opisso, M.D., a rabbinic scholar and Hebrew convert to the Catholic faith, there are cultural nuances in ancient Jewish terminology that further illustrate this relationship. The phrase “laying his power over” (resuth) referred to a man’s marital relations with a woman, as indicated in the Targum to Deuteronomy 21:4. Similarly, the term “overshadow” or “spread his cloak or wing over her” is a euphemism for conjugal relations within the sacred institution of marriage, as noted in Midrash Genesis Rabbah 39.7. These elements highlight the depth of Mary’s role and the significance of her acceptance in the context of scripture.

In the biblical narrative, Ruth expresses her desire for an intimate relationship with Boaz, whom she calls her lord, by stating, “I am your handmaid Ruth. Spread the corner of your cloak over me, for you are my next of kin” (Ruth 3:9). Brother Opisso notes that the term “cloak” (tallith) is derived from the Hebrew word for “wing” (kannaph) and is related to the word tellal, meaning “shadow,” as mentioned in Midrash Ruth Rabbah 3.9. This imagery is echoed in the New Testament when Jesus refers to Israel as his bride, saying, “How many times I yearned to gather your children together as a hen gathers her children under her wing” (Lk 13:34).

Ruth is depicted as a chaste and devout Jewish woman who insists on lawful marriage before entering into a relationship with Boaz. Following their marriage, God blesses them with a son named Obed, who becomes the grandfather of King David. King David is often viewed as a prefigurement of Christ and a pivotal figure in God’s kingdom. Furthermore, Mary is not only recognized as a servant of God but is also seen as being morally united with God as His spouse, which allows her to conceive and give birth to Jesus Christ, who is referred to as our divine Lord and King.

The Lord loveth the gates of Zion above all the tabernacles of Jacob.
Psalm 87, 2

The early Greek and Latin Fathers of the Catholic Church believed that Mary was united with the Holy Spirit in two significant ways, highlighting both the unitive and procreative aspects of conjugal love. First, they viewed Mary as spiritually united with the Holy Spirit, sharing a supernatural bond with Him. This connection was attributed to her inner disposition, which was profoundly influenced by the grace of the Holy Spirit. Consequently, she was considered worthy of being His spouse and the mother of Jesus Christ, the divine Lord. Second, the belief held that Mary had to possess a perfect share in the divine nature of the Holy Spirit, as she was divinely chosen to conceive and bear the Holy Begotten Son of God.

St. Hippolytus describes the Virgin Mary as “the tabernacle” of our Lord and Savior, highlighting her purity by noting that she was “exempt from all putridity and corruption” (Orations Inillud, Dominus pascit me). Similarly, Origen refers to her as the “Virgin Mother of the Only-begotten Son of God” and emphasizes her exceptional virtue by calling her “worthy of God, the immaculate of the immaculate, one of the one” (Homily 1). This portrayal aligns with her role as the chaste spouse of the Holy Spirit and the revered Mother of God. According to St. Ephraem, in Mary, “all things are fair,” and he further asserts that there is “no stain” in her, similar to the assertion that there is “no flaw” in her divine Son in His humanity (Nisibene Hymns, 27:8).

St. Athanasius refers to Mary as the “noble Virgin,” emphasizing that her greatness surpasses that of any other human. He notes that no human soul can be equaled to hers, highlighting her unique role as the chosen vessel for God, described as “the dwelling place of God.” He additionally addresses Mary as God’s “Covenant,” indicating that she is “clothed with purity instead of gold,” and represents “the Ark” that contains “the golden vessel” with the true manna, underscoring her significance as “the flesh in which Divinity resides” (Homily on the Papyrus of Turin, 71:216). St. Ambrose supports this view by describing Mary as “a Virgin, not only undefiled but a Virgin whom grace had made inviolate, free of any stain of sin” (Sermon 22:30). Similarly, St. Augustine emphasizes Mary’s unique status, stating that she is the only one worthy to be called the Mother as the Spouse of God (Sermon 208). These perspectives from early Church Fathers highlight the profound reverence for Mary’s role in Christian theology.

Shall not Zion say: This man and that man is born in her?
and the Highest himself hath founded her.
Psalm 87, 5

Mary is often referred to as the spouse of the Holy Spirit due to their collaborative role in the conception and birth of Jesus through supernatural means. This partnership highlights a parallel to the way husbands and wives work together to give life to their children. By consenting to conceive and bear Jesus through the action of the Holy Spirit, Mary contributed to the arrival of the source of all grace in the world. Early Church Fathers regarded Mary as the new Eve and the spiritual “mother of all the living.” For instance, St. Irenaeus addressed the significance of the incarnation and virgin birth in his writings, emphasizing that “the Word will become flesh, and the Son of God the son of man: The Pure One opening purely that pure womb, which generates men unto God” (Against Heresies, IV.33.12). The Holy Spirit sanctified Mary’s womb, preparing it to physically carry and nurture the holy Son of God, as well as His spiritual brethren (Rom 8:29).

Mary, often referred to as the new Eve and the spouse of the Holy Spirit, held a unique and unparalleled role in salvation history. According to theological beliefs, she could not have conceived children with her legal husband, Joseph. Such offspring, born of a sinful nature, would not align with her divine mission. Instead, Mary was predestined to conceive and give birth only to Jesus Christ, the Son of God, who is revered as the blessed fruit of her womb. Her maternal role is significant, as she was chosen to nourish humanity not only through her physical motherhood but also by embodying a profound spiritual motherhood. Through her intimate connection with Jesus, she became the vessel of divine grace, enabling her to dispense the regenerating graces that only Jesus could merit for humanity through his incarnation, passion, and resurrection.

Furthermore, it is taught that all baptized individuals, who are considered to be reborn in Christ, share in the spiritual lineage of Mary, often referred to as “the Woman.” They are symbolically seen as her offspring, engaging in a cosmic struggle against the “seed of the serpent” or dragon, representing the forces of sinful and wicked humanity. This struggle is vividly illustrated in Scripture, particularly in passages such as 1 Corinthians 11:12 and Revelation 12:17, which emphasize the ongoing battle between good and evil that spans time and affects all creation. Mary’s unique position underscores her role as an intercessor and a protector of the faithful in this spiritual conflict.

St. Cyril of Jerusalem, an early Church Father, posited that Mary’s chastity and purity culminated in her virginity when the Holy Spirit overshadowed her, leading to her carrying Jesus in her womb for nine months. This period is viewed as enhancing her glory and establishing her as a model of virginity. All baptized individuals who are reborn in Christ through the cleansing waters of baptism are encouraged to emulate the immaculate heart of their Blessed Mother Mary. By doing so, they reflect the purity and righteousness of Jesus, her firstborn Son and their brother.

In his teachings, St. Cyril emphasized that it was fitting for the purest individual to emerge from a “pure bridal chamber” (Catechetical Lecture 12). He implicitly taught that all who are born of the Spirit are considered Mary’s offspring, having come forth alongside Jesus from this sacred space. This idea aligns with the scriptural assertion that “Flesh gives birth to flesh, but the Spirit gives birth to spirit” (John 3:6). St. Cyril argued that Mary would have compromised the sanctity of her womb, the dwelling place of God incarnate, if she had engaged in marital relations with her husband Joseph, as his seed would have been affected by original sin and potentially desecrated that holy sanctuary.

The brethren of Jesus, who share a unique connection through His conception in the womb of Mary—untainted by the seed of Adam—are seen as born of the Spirit. This perspective emphasizes that those who are recreated in Christ receive new life through the Holy Spirit. It is believed that all of Mary’s offspring must collaborate with the Holy Spirit and His divine grace to develop the holy flesh of their Virgin Mother. This collaboration reflects the creative element inherent in the union between the Holy Spirit and Mary. St. Epiphanius thoughtfully noted that while the entire human race traces its origins back to Eve, it is from Mary that true Life was brought into the world. By giving birth to the Living One, Mary is recognized as the Mother of all living beings (Against Eighty Heresies 78, 9).

“And I will betroth you to me forever;
I will betroth you to me in righteousness and in
justice, and in love, and in mercy. I will betroth you to
me in faithfulness; and you shall know the Lord.”
Hosea 2,19-20

AVE MARIA

Sources

Epstein Louis M., Marriage Laws in the Bible and the Talmud (Cambridge, Mass., Harvard University Press, 1942).
Milgrom, Jacob, JPS Torah Commentary: Numbers (University of Nebraska, Jewish Publication Society, 1990).
Opisso, Brother Anthony, The Perpetual Virginity of Mary (Booklet by the Association of Hebrew Catholics, 1995)

Marian Catholic