"'Rejoice'—what reason does Mary have to rejoice in such a world? ..."

...  The answer is: "The Lord is with you." In order to grasp the sense of this announcement, we must return once more to the Old Testament texts upon which it is based, in particular to Zephaniah. These texts invariably contain a double promise to the personification of Israel, daughter Zion: God will come to save, and he will come to dwell in her. The angel's dialogue with Mary reprises this promise and in so doing makes it concrete in two ways. What in the prophecy is said to daughter Zion is now directed to Mary: She is identified with daughter Zion, she is daughter Zion in person.

In a parallel manner, Jesus, whom Mary is permitted to bear, is identified with Yahweh, the living God. When Jesus comes, it is God himself who comes to dwell in her. He is the Savior–this is the meaning of the name Jesus, which thus becomes clear from the heart of the promise. René Laurentin has shown through painstaking textual analyses how Luke has used subtle word play to deepen the theme of God's indwelling. Even early traditions portray God as dwelling "in the womb" of Israel–in the Ark of the Covenant. This dwelling "in the womb" of Israel now becomes quite literally real in the Virgin of Nazareth. Mary herself thus becomes the true Ark of the Covenant in Israel, so that the symbol of the Ark gathers an incredibly realistic force: God in the flesh of a human being, which flesh now becomes his dwelling place in the midst of creation.

The angel's greeting–the center of Mariology not invented by the human mind–has led us to the theological foundation of this Mariology. Mary is identified with daughter Zion, with the bridal people of God. Everything said about the ecclesia in the Bible is true of her, and vice versa: the Church learns concretely what she is and is meant to be by looking at Mary. Mary is her mirror, the pure measure of her being, because Mary is wholly within the measure of Christ and of God, is through and through his habitation. And what other reason could the ecclesia have for existing than to become a dwelling for God in the world? God does not deal with abstractions. He is a person, and the Church is a person. The more that each one of us becomes a person, person in the sense of a fit habitation for God, daughter Zion, the more we become one, the more we are the Church, and the more the Church is herself.

The typological identification of Mary and Zion leads us, then, into the depths. This manner of connecting the Old and New Testaments is much more than an interesting historical construction by means of which the Evangelist links promise and fulfillment and reinterprets the Old Testament in the light of what has happened in Christ. Mary is Zion in person, which means that her life wholly embodies what is meant by "Zion". She does not construct a self-enclosed individuality whose principal concern is the originality of its own ego. She does not wish to be just this one human being who defends and protects her own ego. She does not regard life as a stock of goods of which everyone wants to get as much as possible for himself.

Her life is such that she is transparent to God, "habitable" for him. Her life is such that she is a place for God. Her life sinks her into the common measure of sacred history, so that what appears in her is, not the narrow and constricted ego of an isolated individual, but the whole, true Israel. This "typological identification" is a spiritual reality; it is life lived out of the spirit of Sacred Scripture; it is rootedness in the faith of the Fathers and at the same time expansion into the height and breadth of the coming promises. We understand why the Bible time and again compares the just man to the tree whose roots drink from the living waters of eternity and whose crown catches and synthesizes the light of heaven.

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Also see:

• The Blessed Virgin in the History of Christianity | Fr. John A. Hardon, S.J.
• The Past Her Prelude: Marian Imagery in the Old Testament | Sandra Miesel
• Mary in Byzantine Doctrine and Devotion | Br. John M. Samaha, S.M.
• The Medieval Mary | Luigi Gambero