Queen of Heaven

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 and 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, who guides and sustains 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. Worshipping 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 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 Israel’s persistent disregard for the warnings and guidance of 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 and to love Him faithfully, as 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 once-cherished covenant. 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 and the lamentable fate of the nation, highlighting that even after witnessing God’s judgment on Israel, Judah followed suit in its 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 divorce decree 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 it vulnerable to the surrounding hostile nations.

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 the people of Israel’s eventual return and redemption. 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 and fully commit herself to returning 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 chosen as 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

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.
Luke 1, 27-28

Luke 1:27 is rendered in various ways 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.

The second phase occurred approximately a year later, during which the groom took responsibility for 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 because it centered on the ketubah, a contractual document outlining the groom’s obligations, including providing 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. Interestingly, Joseph agreed to this arrangement, a possibility supported by references in Numbers 30, which discusses vows and their implications.

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.”

Torah scholar Jacob Milgrom informs us that the woman’s vow “to afflict herself” meant fasting and 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 that 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 to the existence of temple virgins in Jewish traditions. 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 them 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 leaped 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 at the Temple at age 3 and served there until age 12.

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 (Matthew 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 (Genesis 49:4; 2 Samuel 20:3, 16:21-22). *

Nevertheless, in a dream, the angel Gabriel reassured Joseph and instructed him to take Mary as his lawful wife. The phrase “do not be afraid to take Mary home as your wife” (Matthew 1:20) holds significance in its Greek translation, “paralambano gunaika,” which indicates the formal nature of their union. This suggests that the angel did not need to warn Joseph against “coming together” with her (bo-e-lei-ha imma) or “lying with” her (vai-yish-kav imma), terms that are used in Genesis 30:3 and 16-17. * The couple had already shared a mutual understanding and commitment to a chaste marriage, which the angel was aware of. Since Mary had not committed adultery in the conventional sense, Joseph was legally permitted to take her home as his wife upon the completion of the second part of the marriage ceremony (Nisuin), provided they maintained their planned abstinence from marital relations, considering Mary’s conception of Jesus and the moral principles outlined in the Mosaic Law.

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 that reflects the collective identity of God’s chosen people, Mary was not only declared holy but 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 the Holy Spirit had 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 recognized not only as a servant of God but also as morally united with God as His spouse, which enables her to conceive and give birth to Jesus Christ, 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).

Additionally, 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 equated with hers, highlighting her unique role as the chosen vessel for God, whom he describes 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 early 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 parallels the way husbands and wives work together to bring their children into the world. By consenting to conceive and bear Jesus through the Holy Spirit’s action, 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 and 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, engaged in a cosmic struggle against the “seed of the serpent,” or dragon, representing the forces of sinful, 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

SALVE REGINA CAELI

Notes

Jacob Milgrom, JPS Torah Commentary: Numbers (University of Nebraska: Jewish Publication Society, 1990), 246. The author cites Mishna, Yoma 8,1 that clearly states that one of the categories of “self-affliction” commanded in Leviticus 16 is abstinence from sexual intercourse.

Louis M Epstein, The Jewish Marriage Contract (Lawbook Exchange Ltd., 2015).

Brother Anthony Opisso, M.D., The Perpetual Virginity of Mary (The Association of Hebrew Catholics online). The article in this booklet discusses the euphemisms for marital relations in ancient Hebrew culture. The author and Torah scholar cites and evaluates the Greek phrase “paralambano gynaika” in Matthew 1:20.