My heart is stirred by a noble theme
as I recite my verses for the king;
my tongue is the pen of a skillful writer.
You are the most excellent of men
and your lips have been anointed with grace,
since God has blessed you forever.
Daughters of kings are among your honoured women;
at your right hand is the royal bride in gold of Ophir.
Listen, daughter, and pay careful attention.
Forget your people and your father’s house.
Let the king be enthralled by your beauty;
honor him, for he is your lord.
Psalm 45, 1-2, 9-11

Then Bethsabee came to king Solomon, to speak to him for Adonias:
and the king arose to meet her, and bowed to her, and sat down upon
his throne: and a throne was set for the king’s mother, and she sat on
his right hand.
1 Kings 2, 19

Marshal your troops now, city of troops, for a siege is laid
against us. They will strike Israel’s ruler on the cheek with a rod.
“But you, Bethlehem Ephrathah, though you are small among the
clans of Judah, out of you will come for me one who will be ruler over
Israel, whose origins are from of old, from ancient times.” Therefore,
Israel will be abandoned until the time when she who is in labor bears
a son, and the rest of his brothers return to join the Israelites.
Micah 5, 1-3

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

“And behold, you will conceive in youwomb and bear a son,
and you will name him Jesus. He will be great and will be called
the Son of the Most High, and the Lord God will give to him the
throne of his ancestor David. He will reign over the house of Jacob forever,
and of his kingdom there will be no end.”
Luke 1, 31-33

My Explications of the Patristic Texts

Ephraem of Syria (ante A.D. 373)
Prayer to the Immaculate Queen

“O Virgin most pure, wholly unspotted, O Mary, Mother of God, Queen of the universe,
thou art above all the saints, the hope of the elect and the joy of all the blessed. It is
thou who hast reconciled us with God; thou art the only refuge of sinners and the safe
harbor of those who are shipwrecked; thou art the consolation of the world, the
ransom of captives, the health of the weak, the joy of the afflicted, and the salvation of
all. We have recourse to thee, and we beseech thee to have pity on us. Amen.”

The text is a prayer that honors the Virgin Mary, emphasizing her purity, grace, and vital role in the Christian faith. It opens with a declaration of Mary's purity, referring to her as "O Virgin most pure, wholly unspotted," highlighting her sinlessness and exalted status among all saints.

The title "Mother of God" reinforces her unique role as the mother of Jesus Christ, who is central to Christian belief. Describing her as "Queen of the universe" suggests her importance and authority in heaven and her intercessory power for the faithful. The phrases "the hope of the elect" and "the joy of all the blessed" attribute to her a nurturing and supportive role for those chosen by God, indicating that she provides hope and joy to believers.

Ephraem’s prayer acknowledges Mary’s intercessory power: she reconciles humanity with God and acts as a refuge for sinners and those who have faced hardships in life. By referring to her as "the consolation of the world" and "the health of the weak," it underscores her compassionate nature and the comfort she provides to all, particularly those in distress. Moreover, the terms "the ransom of captives" and "the salvation of all" further emphasize her role in spiritual redemption, suggesting that she aids in liberating individuals from sin and despair.

The prayer concludes with a humble appeal for mercy: " We beseech thee to have pity on us." This expression of the believers' reliance on her compassion and support in their spiritual struggles is followed by the simple "Amen," affirming the sentiments expressed and signifies a commitment to faith in her intercession.

Overall, the text reflects deep devotion, reverence, and a belief in Mary's powerful role as a mediator between humanity and God.

Theodotus of Ancyra (ante A.D. 446)
Homily 4:3

“Hail, our desirable gladness;
Hail, O rejoicing of the Churches;
Hail, O name that breathes out sweetness;
Hail, face that radiates divinity and grace;
Hail, most venerable memory…”

The text is a series of exaltations or praises, directed towards the Blessed Virgin Mary, a figure of significant religious or spiritual importance. Each phrase highlights different attributes and qualities that evoke reverence and admiration.

“Hail, our desirable gladness” expresses joy and happiness that comes from the Mary. The term “desirable” suggests that this joy is sought after and cherished.

“Hail, O rejoicing of the Churches ”indicates that Mary is a source of joy and celebration within the Christian community, suggesting a collective spiritual fulfillment and unity among believers.

“Hail, O name that breathes out sweetness” emphasizes the name associated with her, implying that it is pleasant and evokes positive feelings. The imagery of sweetness may relate to the comforting and loving aspects of her.

“Hail, face that radiates divinity and grace” emphasizes Mary's divine qualities, suggesting a presence that embodies both holiness and beauty. The use of "radiates" implies a powerful and visible manifestation of these traits.

“Hail, most venerable memory” acknowledges the respect and honor given to Mary's memory, indicating that followers not only celebrate but also deeply respect and cherish her legacy.

Overall, the text encapsulates a spirit of reverence and joy, celebrating the qualities of the Blessed Virgin Mary, recognized for her divine attributes and impact on the Church. The language is poetic and richly expressive, intended to evoke emotional and spiritual connection.

Theoteknos of Livias (ante A.D. 560)
Assumption, 291

“Raised to heaven,
she remains for the human race an unconquerable rampart,
interceding for us before her Son and God.”

The text addresses the Blessed Virgin Mary who is elevated to a divine status, symbolizing her importance and influence in the spiritual realm. The phrase "raised to heaven" suggests a connotation of ascension and purity, indicating that she has achieved a significant level of sanctity.

The term "unconquerable rampart" implies that she serves as a protective barrier for humanity. This concept evokes images of fortification, suggesting that she stands strong against adversities or challenges that people may face. Her role as an intercessor indicates that she advocates or pleads on behalf of the human race, presenting their needs and concerns to her Son and God. This emphasizes her position as a mediator, bridging the gap between humanity and the divine.

The overall tone of the text conveys reverence and admiration, highlighting the Virgin Mary’s strength and protective qualities while underscoring the belief in her advocacy before a higher power.

Modestus of Jerusalem (ante A.D. 634)
On the Dormition of the Most Holy Mother of God

“The bright spiritual dawn of the Sun of Justice, our Lady Mary, has gone to dwell
and shine in His brilliance; she is called there by the one who rose from her and who
gives light to all things. Through her, that overwhelming radiance pours the rays of His
sunshine upon us, in mercy and compassion, rekindling the souls of the faithful to
imitate, as far as they can, His divine kindness and goodness. For Christ our God, who
put on living and intelligent flesh, which He took from the ever-Virgin and the Holy
Spirit, has called her to Himself and invested her with incorruptibility, touching all
her corporeal frame; He has glorified her beyond all measure of glory so that she, His
holy Mother, might share His inheritance…“the Queen of mortal man, the holiest
Mother of God.”

The text reflects a deeply spiritual and theological exposition of the figure of Mary, the Mother of God, emphasizing her significant role in Christian belief and the nature of her relationship with Christ and the divine.  The phrase “the bright spiritual dawn of the Sun of Justice” uses light imagery to convey enlightenment, purity, and truth. Here, the "Sun of Justice" represents Christ, linking Mary closely to Him as the bringer of divine light and guidance.

Modestus presents Mary as a transcendent figure who has been called to dwell in divine glory. Her journey reflects the grace bestowed upon her by God, highlighting her importance in the divine plan of salvation. The text emphasizes her role as an intermediary who channels Christ’s mercy and compassion to humanity.

The reference to Christ putting on “living and intelligent flesh” underlines the doctrine of the Incarnation—God becoming man through Mary. This highlights the significance of her virginity and her unique place in the story of salvation.

Modestus speaks of Mary being “invested with incorruptibility” and glorified “beyond all measure of glory.” This signifies the belief in her divine grace, her purity, and her elevated status among all beings. It suggests that she has been transformed through her Assumption into heaven and retained her sanctity, pointing to her role as the 'Queen' of heaven and the Mother of God.

The Bishop of Jerusalem invites the faithful to emulate Christ's qualities—mercy and compassion—as inspired by Mary. He emphasizes that her example should lead believers to reflect the divine attributes in their own lives. The reference to Mary as “the holiest Mother of God” underscores her unique role in Christian theology and her legacy as a model of holiness. It indicates her position as part of the inheritance of Christ's glory, further inspiring reverence and devotion.

Overall, the text encapsulates the reverence for Mary within Christianity, portraying her as a crucial figure in the relationship between humanity and the divine, and inviting the faithful to draw inspiration from her qualities.

John of Damascus (ante A.D. 749)
An Exposition of the Orthodox Faith, 4:14

“Concerning the holy and much-lauded ever-virgin one, Mary, the Mother of God, we
have said something in the preceding chapters, bringing forward what was most
opportune, viz., that strictly and truly she is and is called the Mother of God. Now let
us fill up the blanks. For she being pre-ordained by the eternal prescient counsel of
God and imaged forth and proclaimed in diverse images and discourses of the
prophets through the Holy Spirit, sprang at the pre-determined time from the root of
David, according to the promises that were made to him. For the Lord has sworn, He
says in truth to David, He will not turn from it: of the fruit of Your body will I set upon
Your throne. And again, Once have I sworn by My holiness, that I will not lie unto
David. His seed shall endure for ever, and His throne as the sun before Me. It shall be
established for ever as the moon, and as a faithful witness in heaven. And Isaiah says:
And there shall come out a rod out of the stem of Jesse and a branch shall grow out of
his roots… “Must there not therefore be a Mother of God who bore God incarnate
Assuredly she who played the part of the Creator’s servant and mother is in all
strictness and truth in reality God’s Mother and Lady and Queen over all created
things.”

The text discusses Mary's role as the Mother of God within a Christian theological context. It asserts her significance as the ever-virgin figure recognized for her unique position in history and the divine narrative.

John of Damascus begins by affirming that Mary is properly referred to as the "Mother of God." This title is crucial in Christian doctrine because it acknowledges that Jesus, whom she bore, is both fully divine and fully human. The rhetorical question—whether there must be a "Mother of God"—stresses the theological understanding that Mary must fulfill this role to be the bearer of God incarnate. The author posits that she is not only a servant of God but elevated to fulfill the position of mother, thus granting her a status of honor.

The reference to David highlights the fulfillment of Old Testament promises concerning the Messiah. It alludes to biblical passages where God promises David that his royal lineage would endure, linking Mary’s role to this promise. The mention of the "fruit of Your body" denotes that Jesus would be a descendant of David, affirming Mary’s critical role in this lineage. The Damascene cites Isaiah’s prophecy about a "rod out of the stem of Jesse" to underline the expectation of the Messiah emerging from David’s line. This reinforces the necessity of Mary's motherhood in the incarnation of Christ.

The concluding statement proclaims Mary as "God’s Mother and Lady and Queen over all created things," emphasizing her supreme role within creation while also acknowledging her maternal royal dignity. Overall, the text reflects a deep reverence for Mary. It situates her as a pivotal character in the Christian understanding of salvation history and divine incarnation, underscoring her unique and exalted status as the Queen Mother of God.

A great sign appeared in heaven: a woman clothed with the sun,
with the moon under her feet and a crown of twelve stars on her head.
She was pregnant and cried out in pain as she was about to give birth…
The dragon stood in front of the woman who was about to give birth
so that it might devour her child the moment he was born. She gave birth
to a son, a male child, who “will rule all the nations with an iron scepter.”
And her child was snatched up to God and to his throne.
Revelation 12, 1-5

“The cup that I drink you will drink; and with the baptism with which I am baptized,
you will be baptized; but to sit at my right hand or at my left is not mine to grant,
but it is for those for whom it has been prepared.”
Mark 10, 39-40