In the name of God the Father, Christ Jesus His Son and the Holy Spirit, One True God. Amen
Dear brothers and sisters in Christ Jesus
This post is part of an ongoing series reflecting on Mary and her role in Christian theology.
As we walk along the 15 days lent towards the Feast of the Dormition of the blessed Theotokos, we have been trying to understand and learn more about the blessed Mother. In this endeavour, we have covered the following topics:
The reverence for Mother Mary within Christian tradition is profound and multifaceted. Among the many symbolic representations attributed to her, one of the most intriguing is that of Mary as the “veil of Solomon’s Temple.” This symbolism is richly layered, drawing from biblical texts and the teachings of the Church Fathers.
In this session, let us look at one of the titles that is bestowed upon Mother Mary in the Hymns of Intercession sung in veneration of the Blessed Mother. The title that we will look at is “Veil of Solomon’s Temple.”
We refer to this title in the hymns sung during the Intercessions to Mother Mary. We sing thus in Malayalam (the English translation is given in red fonts):
Mannanikshepithacheppum Mulapoondora-haron vadiyum (The chest (ark) that carried the tablets of the Law and the rod of Aaron that blossomed) Ulkkondoru niyamappeetti Slommon than-roomalumiva (The container of the Law and the veil of Solomon’s temple) Nin sa-myam daivanjananee (Your body, O Mother of God) Dhrushtta-nthe nibiyanmaarum (The prophets foresaw) Velipaadal sleehanmaarum (The apostles proclaimed) Ninnul marmmam kaanichu (They revealed your mystery) Ninnude suthanam ma-sihaaye (Your Son, the Messiah) Sthuthi cheyyunnadiyaar njangalThanennum va-ndyan thanne (We, your servants, always praise and worship Him)
Understanding the Veil (Roomal)
Before delving into the Marian connection, it’s essential to understand what a “roomal” is. In Syriac, the term “roomal” (ܪܘܡܠܐ) refers to a veil or covering. In the context of Solomon’s Temple, it specifically alludes to the veil that separated the Holy Place from the Holy of Holies. This veil held immense significance in Jewish worship, as it symbolized the boundary between the earthly realm and the divine presence.
Symbolism of Veil of Solomon’s Temple
The term ‘Veil of Solomon’s Temple’ originates from Song of Solomon 1:5, which states
I am black but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon”
This verse is part of a poetic dialogue between the bride and the bridegroom. While on the surface it speaks of the bride’s physical appearance, Christian tradition has often interpreted the Song of Solomon allegorically, seeing the bride as a representation of the Church or the Virgin Mary.
The significance of this title lies in the veil’s role within the ancient Temple of Solomon. The veil was a sacred curtain that separated the Holy of Holies, the innermost and most sanctified area of the temple, from the rest of the sanctuary where only the high priest could enter once a year. The innermost sanctuary was a place where God’s presence dwelt. This physical separation symbolized the division between humanity and the divine. But Blessed Mother is seen as a sacred vessel through whom God entered the world, who bridged the gap between human beings and God
The Veil of the Temple: Old Testament Context
To understand the full significance of Mary as the veil, we need to delve into the Old Testament description of the Temple. Solomon’s Temple, built to house the Ark of the Covenant, was a place where heaven met earth. The veil (parochet in Hebrew) was a thick curtain that separated the Holy of Holies from the rest of the Temple. This veil represented a barrier between the divine and the human, a reminder of the holiness of God and the separation caused by sin.
In the New Testament, this imagery is given new meaning. At the moment of Jesus’ death, the veil of the Temple was torn in two from top to bottom (Matthew 27:51), symbolizing the removal of the barrier between God and humanity through Christ’s sacrificial death. In this light, Mary can be seen as the new veil, through whom God chose to become incarnate, bridging the gap between the divine and the human.
Mary as the New Eve and the New Ark
The symbolism of Mary as the veil of Solomon’s Temple is enriched by her typological connections to Eve and the Ark of the Covenant. The Church Fathers often referred to Mary as the new Eve. Just as Eve, through her disobedience, brought sin into the world, Mary, through her obedience, brought salvation by bearing Christ. This parallel is drawn from Genesis 3:15, where God promises that the seed of the woman will crush the serpent’s head—a prophecy seen as fulfilled in Mary and Jesus.
Additionally, the Ark of the Covenant, which housed the tablets of the Law, Aaron’s rod, and manna, prefigures Mary, who bore Jesus, the Word of God, the true High Priest, and the Bread of Life. The Ark was covered by the mercy seat, overshadowed by the cherubim, symbolizing God’s presence. Similarly, Mary was overshadowed by the Holy Spirit at the Annunciation (Luke 1:35), becoming the living Ark of the Covenant.
By invoking Mary as the “veil,” early Christians were emphasizing her unique role in bridging the gap between human beings and God. Just as the veil in the temple concealed the Holy of Holies from the view of ordinary people, Mary’s virginal motherhood is seen as the mystical boundary through which God chose to manifest Himself in the person of Jesus Christ. In this sense, she becomes the mediator who offers humanity access to the divine mystery.
Church Fathers like St. Ambrose and St. Jerome expounded upon this imagery, seeing in Mary a living veil who brings the sacred presence of Jesus to the world. Her purity and obedience are celebrated, much like the sanctity of the temple veil, which had to be intact and unbroken.
Moreover, the title “Veil of Solomon’s Temple” also resonates with the notion of Mary as the New Eve, the mother of all living in a spiritual sense. Just as the veil was part of the covenantal worship in the Old Testament, Mary is integral to the new covenant inaugurated by Christ. Through her “yes” at the Annunciation, Mary allows the Word to become flesh, thus opening the way for humankind’s redemption.
Understanding Mary as the “veil of Solomon’s Temple” enriches the Christian appreciation of her role in salvation history. It portrays her not just as a passive vessel, but as an active and pivotal participant in God’s redemptive plan. This title reflects the depth of Marian devotion and the enduring theological reflections that continue to draw the faithful closer to the mystery of the Incarnation.
Patristic Teachings on Mary as the Veil
The Church Fathers elaborated on these themes, seeing in Mary a profound connection to the sacred objects and rituals of the Old Testament. St. Athanasius, in his treatises, emphasized Mary’s role in the Incarnation as essential to the plan of salvation. He saw her as the “Temple” in which God chose to dwell. St. Gregory Nazianzen spoke of Mary as the one who “contained the Uncontainable,” reflecting the mystery of the Incarnation.
St. Cyril of Alexandria, a staunch defender of the title Theotokos (God-bearer), also contributed to this understanding. He argued that just as the Temple was the dwelling place of God, so Mary’s womb was the sacred space where God became man. This idea is echoed in the liturgical traditions of the Orthodox Church, where Mary is frequently called the “Tabernacle” and “Temple.”
Let us look at some of the writings of the Church Fathers and the understanding gained from them.
St. Athanasius of Alexandria Teaching: Mary as the Temple and Ark
St. Athanasius (c. 296-373) was a staunch defender of orthodox Christology and Mariology. He often referred to Mary as the living Temple of God because she bore Christ, the incarnate Word of God.
“We confess one Lord Jesus Christ, the Son of God, who was made man for our salvation, and who dwelt in a holy Virgin’s womb without changing, who was and is the true God, the Word, who became flesh from the holy Mary, Mother of God.” – Athanasius, Discourse against the Arians
Athanasius highlights Mary’s role as the holy dwelling place of God. By calling her the “holy Virgin’s womb” and “Mother of God,” he underscores the sacredness of her body as the space where God chose to manifest Himself. This reflects the Old Testament imagery of the Temple, where God’s presence dwelt in the Holy of Holies, separated by the veil.
St. Gregory Nazianzen Teaching: Mary as the Container of the Uncontainable
St. Gregory Nazianzen (c. 329-390), one of the Cappadocian Fathers, emphasized the mystery of the Incarnation and Mary’s unique role in it. He marvelled at the paradox of the infinite God being contained within Mary’s womb.
“He was conceived by the Virgin, who first conceived in her mind before she conceived in her body. He whom the heavens cannot contain, the womb of a woman bore.” – Gregory Nazianzen, Oration 38:13
Gregory’s reflections point to Mary as the sacred space where the infinite God chose to become finite. This imagery aligns with the veil of Solomon’s Temple, symbolizing a transition from the divine to the human realm, highlighting the mystery and sanctity of Mary’s role in the Incarnation.
St. Cyril of Alexandria Teaching: Mary as Theotokos and the New Ark
St. Cyril of Alexandria (c. 376-444) was a pivotal figure in Christological debates, particularly in defending the title Theotokos (God-bearer) for Mary. He emphasized that Mary’s womb was the new Holy of Holies, the place of God’s presence.
“The Word himself, coming into the holy Virgin, assumed for himself a temple from her, and made himself a man in a manner known to himself, and appropriated this temple, making it the instrument through which he was known and in which he dwelt.”– Cyril of Alexandra, Letter to Nestorius
Cyril’s teaching underscores the sanctity of Mary’s womb as the new dwelling place of God, akin to the Holy of Holies in the Temple. The veil of the Temple, separating the sacred space from the profane, finds its parallel in Mary’s role in shielding the divine mystery of the Incarnation from human understanding.
St. Ephrem the Syrian Teaching: Mary as the New Eve and the Garden Enclosed
St. Ephrem the Syrian (c. 306-373) was known for his theological hymns and poetic expressions. He often contrasted Mary with Eve and described her as the enclosed garden, reflecting her purity and role in God’s plan.
“Mary and Eve, two people without guilt, two simple people were identical. Later, however, one became the cause of our death, the other the cause of our life.”– Ephrem the Syrian, Hymns on the Nativity, Hymn 1
Ephrem draws a typological comparison between Eve, who brought sin, and Mary, who brought salvation. By describing Mary as the “garden enclosed,” he evokes imagery from Song of Solomon 4:12 and underscores her purity and unique role as the sacred space for the divine. This resonates with the Temple veil’s role in separating the holy from the unholy.
St. John Chrysostom Teaching: Mary as the Living Temple
St. John Chrysostom (c. 349-407), known for his eloquent preaching, frequently spoke about Mary’s virtues and her role in the Incarnation. He saw her as the living Temple of God.
“What shall I say! And how shall I describe this Birth to you? For this wonder fills me with astonishment. The Ancient of Days has become an infant. He who sits upon the sublime and heavenly Throne, now lies in a manger. And He who cannot be touched, who is simple, without complexity, and incorporeal, now lies subject to the hands of men. He who has broken the bonds of sinners, is now bound by an infant’s bands. But He has decreed that ignominy shall become honour, infamy be clothed with glory, and total humiliation the measure of His Goodness.” – John Chrysostom, Homily on the Nativity
Chrysostom marvels at the mystery of the Incarnation, where the divine becomes accessible in the human form. By calling Mary the living Temple, he emphasizes her role as the sacred space where the divine and human meet, akin to the veil that separates and reveals the divine presence in the Temple.
Song of Solomon and Marian Imagery
In the Song of Solomon, intricate layers of Marian symbolism deepen our understanding of the text and its implications. The bride is often seen as a representation of Mary, reflecting her beauty, purity, and longing for Christ. This connection encourages readers to view the bride’s traits as mirrors of Mary’s virtues. For instance, Song of Solomon 4:12 portrays the bride as “a garden locked up,” symbolizing Mary’s perpetual virginity and her crucial role in salvation history.
Moreover, Song of Solomon 6:9’s description of Mary as “the only one” highlights her uniqueness and purity, emphasizing qualities that made her the perfect vessel for Christ’s Incarnation. Thus, the bride’s characteristics reinforce Mary’s significance in scripture and the narrative of divine love and redemption, inviting us to explore these profound connections.
The Veil in the New Testament: Hebrews and Revelation
The New Testament further enriches our understanding of the veil. In the Book of Hebrews, Jesus is described as the high priest who entered the true Holy of Holies, not made with hands, and by His blood, opened a new and living way for us through the veil (Hebrews 10:19-20). This new veil is His flesh, which was torn for our redemption. The tearing of Christ’s flesh symbolizes the removal of the barrier between God and humanity, allowing believers direct access to the divine presence.
Additionally, the Apostle Paul alludes to the veil when he speaks of the transformative power of faith in Christ. In 2 Corinthians 3:14-16, he explains that the veil which covered the hearts of the Israelites is removed in Christ, allowing them to see the glory of the Lord with unveiled faces. This metaphorical unveiling signifies a profound spiritual awakening and the new covenant’s ability to illuminate truth and grace in the lives of believers.
In Revelation 11:19, John sees the Ark of the Covenant in the heavenly temple, immediately followed by a vision of a woman clothed with the sun, with the moon under her feet, and a crown of twelve stars on her head (Revelation 12:1). This woman is often interpreted as Mary, symbolizing her glory and her role in God’s salvific plan. The imagery of the woman adorned with celestial bodies reflects her exalted status and purity. Furthermore, the twelve stars are seen as representations of the twelve tribes of Israel, linking Mary to the long-awaited fulfillment of God’s promises to His people.
The juxtaposition of the Ark of the Covenant and the vision of the woman highlights the continuity of God’s covenant from the Old Testament to the New Testament. Just as the Ark represented God’s presence and covenant with Israel, the woman symbolizes the new covenant and the spiritual motherhood of Mary, embracing all who follow Christ. This portrayal underscores the integral role of Mary in the divine narrative and the fulfillment of God’s redemptive work through Jesus.
Theological Implications
The concept of Mary as the Veil or Roomal of Solomon carries profound theological implications within Oriental Orthodox thought. This rich metaphor serves as a lens through which to explore various aspects of Mariology, Christology, and soteriology. By drawing parallels between Mary and the temple veil, Oriental Orthodox theology illuminates key doctrinal points and deepens our understanding of Mary’s role in salvation history. Let’s examine five key theological implications that emerge from this powerful imagery:
Mary as the Bridge between Heaven and Earth: Just as the temple veil separated the Holy Place from the Holy of Holies, Mary is seen as the bridge between the human and divine realms. Through her role in the Incarnation, she becomes the means by which God enters into human history in the person of Jesus Christ.
Mary as the Bearer of Divine Presence: The Holy of Holies was understood to be the dwelling place of God’s presence. By extension, Mary, in bearing Christ in her womb, becomes a living Holy of Holies. She carries within her the fullness of divinity, as expressed in Colossians 2:9: “For in Christ all the fullness of the Deity lives in bodily form.”
Mary as the New Ark of the Covenant: The Ark of the Covenant, housed within the Holy of Holies, contained the tablets of the Law, a jar of manna, and Aaron’s rod. Oriental Orthodox theology sees Mary as the New Ark, containing within her the Word made flesh (the fulfillment of the Law), the Bread of Life (the true manna), and the true High Priest (prefigured by Aaron’s rod).
Mary as the Veil of Mystery: The temple veil symbolized the mystery and hiddenness of God. Similarly, Mary veils the mystery of the Incarnation, as the means by which the invisible God becomes visible in human form.
Mary as the Gateway to Salvation: Just as the high priest would pass through the veil to make atonement for the people, Christ passes through Mary to bring about the redemption of humanity. She becomes the “gate of salvation” through which God enters the world to save it.
Theological Reflections
The concept of Mary as the Roomal or Veil of Solomon offers several profound theological insights:
The Incarnation as the Fulfilment of Temple Worship: By identifying Mary with the temple veil, Oriental Orthodox theology emphasizes how the Incarnation fulfils and transcends the Old Testament temple worship. The presence of God is no longer confined to a physical building but is now embodied in the person of Christ, born of Mary.
The Unity of Divine and Human: The veil in the temple symbolized both the separation and the connection between God and humanity. Mary, as the Roomal of Solomon, becomes the locus of the hypostatic union – the joining of divine and human natures in Christ.
The Role of Creation in Redemption: By emphasizing Mary’s active participation in the divine plan, this teaching highlights how God uses created matter (Mary’s humanity) to bring about salvation. This affirms the goodness of creation and its potential for transfiguration.
The Mystery of Divine Condescension: The image of Mary as the veil through which God enters the world underscores the mystery of divine kenosis – God’s self-emptying love that leads to the Incarnation.
The Sacramental Nature of Reality: Just as the temple veil both concealed and revealed divine presence, Mary as the Roomal of Solomon points to the sacramental nature of reality, where material things can become bearers of divine grace.
Liturgical and Devotional Expressions
The concept of Mary as the Roomal of Solomon finds expression in various liturgical and devotional practices within the Oriental Orthodox tradition:
Hymnography: Numerous hymns and spiritual songs in Syriac, Coptic, Armenian, and other Oriental Orthodox languages celebrate Mary using the imagery of the temple veil. These hymns often draw parallels between Mary’s role in the Incarnation and the function of the veil in the Temple.
Iconography: In Oriental Orthodox iconography, Mary is sometimes depicted with elements that recall the temple veil, such as being clothed in rich, embroidered fabrics reminiscent of the veil’s description in Exodus. The “Platytera” icon type, showing Mary with Christ in her womb, can be seen as a visual representation of Mary as the living Holy of Holies.
Liturgical Prayers: Prayers in the Divine Liturgy and other services often invoke Mary using titles and metaphors related to the temple and its furnishings, including references to her as the veil or curtain.
Feasts and Commemorations: Certain Marian feasts in the Oriental Orthodox calendar emphasize her role as the Roomal of Solomon, particularly those related to her role in the Incarnation, such as the Annunciation and the Nativity of Christ.
Ecumenical Considerations
While the specific language of Mary as the Roomal of Solomon is most prominent in Oriental Orthodox tradition, similar themes can be found in Eastern Orthodox, Catholic, and even some Protestant reflections on Mary’s role in salvation history. This shared imagery can serve as a point of ecumenical dialogue and understanding.
For instance, the Catholic tradition’s emphasis on Mary as the “Gate of Heaven” and the “Ark of the New Covenant” resonates with the Oriental Orthodox understanding of Mary as the Roomal. Similarly, the Eastern Orthodox concept of Mary as the “living temple” aligns closely with this teaching.
Even for Protestant traditions that are more cautious about Marian devotion, the idea of Mary as the means by which Christ entered the world can provide a biblically-grounded way to appreciate her unique role without detracting from Christ’s centrality.
Conclusion
The Oriental Orthodox teaching on Mary as the Roomal of Solomon offers a profound and poetic way of understanding the Mother of God’s role in salvation history. By drawing on rich biblical imagery and patristic reflection, this concept illuminates the mystery of the Incarnation and deepens our appreciation for Mary’s unique place in God’s plan of redemption.
This teaching invites us to see Mary not merely as a passive vessel but as an active participant in the divine economy. As the living veil through which God enters the world, she becomes a model of how all creation is called to participate in the divine life.
Ultimately, the image of Mary as the Roomal of Solomon points us to the central mystery of the Christian faith: the Word made flesh. It reminds us that in Christ, through Mary, the barrier between heaven and earth has been bridged, and we are invited to enter into the very presence of God.
As we contemplate this rich theological tradition, may we, like Mary, become living temples where God’s presence dwells, and through whom His love is made manifest in the world.
May the prayers of Blessed Theotokos be a stronghold for us all.
