Catholic Scripture

THE IMMACULATE CONCEPTION

One is my dove, my perfect one is but one,
she is the only one of her mother,
the chosen of her that bore her…
Who is she that looketh forth as the morning,
fair as the moon, clear as the sun,
and terrible as an army with banners?
Song of Solomon 6, 9-1

Fear not, for I have redeemed you.
I have called you by name, you are mine.
Isaiah 43, 1

And the angel being come in, said unto her:
Hail, full of grace, the Lord is with thee:
blessed art thou among women.
Luke 1, 28 {DRB}

καὶ εἰσελθὼν ὁ ἄγγελος πρὸς αὐτὴν εἶπεν
Χαῖρε κεχαριτωμένη ὁ κύριος μετὰ σοῦ
εὐλογημένη σὺ ἐν γυναιξίν

The passage from the Song of Solomon, also known as the Song of Songs, is a book in the Old Testament of the Bible attributed to King Solomon. This text is often characterized by its rich imagery and poetic structure and is considered one of the most unique books in the Bible, focusing on themes of love and desire. As a piece of poetry, the Song of Songs diverges from the primarily legal and historical texts of the Old Testament, providing a more personal and emotional exploration of love. This reflects a broader biblical theme of romantic love and desire, often viewed as a metaphor for the relationship between God and Israel.

Throughout history, interpretations of this passage have varied significantly. Some early Jewish scholars viewed it as an allegory depicting the relationship between God and His people. In Christian interpretation, it has often been seen as a symbol of Christ’s love for the Church. The verses encapsulate adoration and a sense of exclusivity, underscoring the intimacy of the beloved, which can be understood as symbolic of a spiritual bond.

The description of the beloved as “fair as the moon” and “clear as the sun” invokes imagery associated with beauty and brilliance, signifying not only physical attractiveness but also spiritual purity. The line introducing the idea of her being “terrible as an army with banners” suggests strength and power, merging the tender with the formidable, which can be interpreted in various ways depending on the reader’s perspective. When considering this passage in the context of Daughter Zion and the Virgin Mary from a Catholic perspective, we can draw significant parallels that highlight their unique roles and attributes.

In biblical literature, Zion often symbolizes the people of Israel and the city of Jerusalem, representing not just a geographical location but also a spiritual and religious identity. Daughter Zion is often personified as a figure that embodies the nation’s collective identity. In this context, the verse celebrates her distinctiveness and beauty, suggesting that she is cherished and unique among her “mother.” This could underscore themes of divine love and election as Israel is depicted as God’s chosen people. The attributes described—”fair as the moon, clear as the sun”—evoke a sense of purity and unmatched beauty, reflecting the idea of Zion being radiant due to her relationship with God.

When applying this text to the Virgin Mary, the language becomes even more layered. In Christian theology, Mary is often seen as the ideal woman, chosen to bear the Son of God. The description of her as “the only one of her mother” resonates with the understanding of Mary as singularly significant in salvation history. The phrase “chosen of her that bore her” can also reflect how Mary is selected by God to fulfill a pivotal role, much like Daughter Zion is portrayed in the Hebrew scriptures. The imagery of beauty in the text aligns with the way Mary is revered in Christian tradition—her purity, grace, and role as the Mother of Jesus make her a figure of exceptional worth. The line “terrible as an army with banners” can reflect the strength and power that Mary embodies through her faith and obedience to God’s will, as well as her role in spiritual warfare against sin and evil.

Combining these interpretations, the text expresses a deep sense of honor and reverence for both Daughter Zion and the Virgin Mary. Each figure represents a vital connection to the divine—Daughter Zion as a representation of God’s chosen people and Mary as the bearer of divine grace. Altogether, the passage emphasizes the themes of uniqueness, beauty, and divine choice, celebrating the special relationships between God, his people, and the pivotal figures in salvation history (See Revelation 12).

Isaiah 43:1, which states, “Fear not, for I have redeemed you. I have called you by name; you are mine,” emerges from a profound historical context that speaks to the identity and redemption of Israel, often personified as Daughter Zion. In this verse, God directly addresses the people of Israel during a time of turmoil and exile, offering assurance and hope. The promise of redemption reflects God’s enduring love and commitment to His chosen people, despite their suffering and struggles.

Daughter Zion, as a symbol of Jerusalem and the nation of Israel, embodies the collective identity and spiritual heritage of the people. This verse reinforces the idea that Israel is not merely an abstract entity, but a beloved and cherished figure known intimately by God. The phrase “called you by name” suggests a deep personal relationship, indicating that each individual within the nation is recognized and valued. Daughter Zion stands out as a representation of divine election and grace, accentuating the unique bond between God and His people.

In the New Testament, when we turn to Luke 1:28, the angel Gabriel greets Mary with the title “kecharitomene,” meaning “full of grace.” This greeting situates Mary in a unique theological lineage that resonates with the understanding of Daughter Zion. Just as Daughter Zion is portrayed as a figure of beauty and purity, Mary is honored for her singular role in salvation history as the Mother of the divine Messiah. The connection here is profound; both figures embody divine favor and grace, marked by their roles in God’s redemptive plan.

Mary’s designation as “full of grace” emphasizes her exceptional sanctity and preparation to bear the Son of God. This status parallels the characteristics associated with Daughter Zion, who is also depicted as beautiful and radiant, symbolizing her closeness to God. In this sense, both represent a heightened state of divine favor, with Daughter Zion epitomizing the collective ethos of Israel, while Mary becomes the personal embodiment of that grace.

The Greek word “kecharitomene” (κεχαριτωμένη) found in Luke 1:28 is a significant term in the context of the Annunciation to Mary. “Kecharitomene” is derived from the verb “charitoo” (χαριτόω), which means “to grace” or “to favor.” The form “kecharitomene” is the perfect passive participle of this verb. The perfect tense indicates a completed action with ongoing results. In this case, it implies that Mary has been graced in the past and that grace continues to influence her present state. As a passive participle, it denotes that the action (being graced) is done to the subject (Mary) rather than by the subject. “Kecharitomene” is in the feminine singular nominative case. This aligns with its reference to Mary, who is a singular female subject. Thus, “kecharitomene” highlights Mary’s unique status as “full of grace” or “highly favored” by God, signifying not only the act of grace she has received but also its enduring implications for her role in the Incarnation. This term reflects her special vocation in God’s plan, distinguishing her among women (Lk 1:42).

In the context of the Immaculate Conception of Mary and the Annunciation found in Luke 1:28, we can draw some interesting parallels. The Immaculate Conception refers to Mary being conceived without original sin, which signifies she is in a state of grace from the very beginning of her existence. This unique grace prepares her to be the Mother of God, reflecting God’s profound plan for salvation.

When the Angel Gabriel greets Mary with the phrase “full of grace” (Greek: kecharitomene), it further emphasizes her exceptional status. This greeting can be seen as an affirmation of her being chosen and called by God, resonating deeply with the message in Isaiah where God claims His people by name. Just as God assures His people of their identity and belonging, the angel’s message to Mary underscores her unique place in salvation history; she is specially chosen, prepared, and called to bear the Savior.

In this way, both passages (Isaiah 43:1 & Luke 1:28) reaffirm a theme of divine selection and the deep, personal relationship God establishes with those He calls. For Mary, being “full of grace” symbolizes not only her personal holiness but also her readiness to accept God’s calling without fear (Lk 1:30), much like the reassurance offered in Isaiah. Both texts remind us of God’s active role in guiding and redeeming humanity through chosen individuals, thereby weaving a narrative of grace, identity, and divine purpose.

The woman was given the two wings of a great eagle,
so that she might fly to the place prepared for her in the wilderness,
where she would be taken care of for a time, times and half a time,
out of the serpent’s reach.
Revelation 12, 14

The text from Revelation 12:14 speaks of a woman who is given wings to escape to a prepared place in the wilderness, where she is protected from the serpent. In Catholic tradition, this passage has often been interpreted as a reference to Mary, especially in the context of her Immaculate Conception.

The dogma of the Immaculate Conception holds that Mary was conceived without original sin and redeemed most perfectly, given the foreseen merits of Christ. This unique grace distinguishes her as a pure vessel for the Incarnation of Christ. In Revelation, the imagery of the woman with wings can be seen as symbolic of Mary’s special role in salvation history. Just as she was protected and preserved from sin, the wings signify her divine protection and the unique, elevated status she holds in relation to God’s plan.

Mary’s flight into the wilderness can also be interpreted as a reflection of her journey through life—always under God’s care and protection, especially during the difficult moments. The phrase “a time, times, and half a time” (often understood as a period of tribulation) could be seen as encompassing both the challenges and sorrows Mary faced, especially during Jesus’ life and the fledgling Church’s journey through tribulations.

“You alone and your Mother are more beautiful than any others,
for there is no blemish in you nor any stains upon your Mother.
Who of my children can compare in beauty to these?”
St. Ephraem of Syria
Nisibene Hymns 27:8
(A.D. 361)

“Mary, a Virgin not only undefiled but a Virgin whom grace
has made inviolate, free of every stain of sin.”
St. Ambrose, Sermon 22:30
(A.D. 388)

“A virgin, innocent, spotless, free of all defect,
untouched, unsullied, holy in soul and body,
like a lily sprouting among thorns.”
St. Theodotus of Ancyra, Homily VI:11
(ante A.D. 446)

AVE MARIA

Hail, Full of Grace