Podcast Summary: The Lord of Spirits

Episode: The Queen Stood at Thy Right Hand

Hosts: Fr. Andrew Stephen Damick & Fr. Stephen De Young

Date: December 12, 2020
Theme: The Seen and Unseen World in Orthodox Christian Tradition—Understanding the Theotokos (Mary) as the Queen Mother in the Old Testament, her role in the Divine Council, and the deep biblical roots of Marian veneration.

Overview

This episode explores the Orthodox Christian understanding of the Virgin Mary (Theotokos) as the Queen Mother at Christ’s right hand. The hosts trace the biblical roots of her veneration, arguing it isn’t based merely on New Testament hints or post-biblical miracles but on the Old Testament’s temple imagery, the role of the Davidic monarchy, and the Divine Council. They emphasize how this perspective addresses the gap felt by modern Christians, grounding Marian devotion in the foundational biblical narrative.

Key Discussion Points

1. Engaging with the Spiritual World (00:00–01:08)

• Framing the Series: The podcast aims to re-enchant a “flat, secular materialism” by restoring the interplay of the seen/unseen world, focusing on how Christians experience and participate in the union of heaven and earth.
• Quote: “The modern world doesn't acknowledge, but is nevertheless haunted by spirits, angels, demons, and saints.” (Narrator, 00:00)

2. Setting the Stage: Mary’s Role Misunderstood (01:08–03:21)

• Many Christians either marginalize Mary or find her veneration lacking depth.
• Key Insight: Her role is not a late or secondary development but finds roots in the Old Testament experience of God and the Davidic monarchy.
• Fr. Andrew: “Her place is intimately connected with the lordship of her son, Jesus Christ…” (01:46)

3. Humanity in the Image of God: Temple Imagery & Purpose

Eden as the First Temple (03:21–19:31)

• Creation narratives in Genesis parallel ancient Near Eastern temple-building texts; temples represent the dwelling of gods on mountains/gardens.
• Genesis reverses idolatry: instead of humans placing an idol (god’s image) in a man-made temple, God places His own image (humanity) in His temple (creation/Eden), breathing life into them.
• Memorable Quote: “Idolatry is the mockery of the creation of man in Genesis.” (Fr. Andrew, 18:00)
• God’s image is about purpose and role (ruling, subduing, spreading order), not just reason, language, or sentience.

Humanity’s Mandate: Expand Eden

• Adam is told to ‘fill the earth and subdue it’—extending order and life from Eden to all creation.
• Fr. Stephen: “Filling is filling [the world], subdue...is to conquer and take something...to put it in order.” (25:17)
• Adam’s naming the animals symbolizes kingly rule and the beginning of this mandate.

4. The Role of Kingship and Divine Council

From Moses to David (35:30–56:25)

• Early Israel develops leadership structures (Moses, 70 elders) paralleling the Divine Council of “sons of God.”
• The monarchy is not inherently rejected by God; the problem was Israel’s demand for a king “like the other nations” for military rather than theocratic reasons (41:08–49:04).
• David becomes the “icon” of kingship—participating most fully in God’s purposes, establishing justice as putting everything “in its proper place, functioning properly” (51:41).

The Messianic Promise

• Key passages (2 Samuel 7:16; 1 Chronicles 17:14) show the Messiah will sit on both David's and Yahweh’s throne—signifying the union of divine and human in Christ.
• Fr. Stephen: “This is embedded right there in that very basic promise.” (57:15)

5. The Queen Mother in the Davidic Kingdom

Unique Role in Judah (67:07–79:11)

• In Judah, only the king’s mother (“Gebirah”, Queen Mother) holds the second-highest position of honor, sitting at his right hand—not the wife (due to polygamy), which is unique among surrounding nations.
• Scriptural Example: Bathsheba, mother of Solomon, is explicitly given this place of honor (1 Kings 2:19 / 3 Kingdoms 2:19).
• Every Davidic king’s accession lists his mother (see 1-2 Kings; Fr. Stephen rattles off extensive references at 74:45), attesting to the institutional nature of this office.
• The Queen Mother’s duties involve intercession and advocacy—receiving petitions and conveying them to the king.
• Fr. Andrew: “...the king’s mother, the queen mother, is the one who is at his right hand.” (76:28)

Psalm 45 and Double Role

• Psalm 45:9–13 depicts the Queen standing at the king’s right hand, dressed in gold—recited at Marian feasts and liturgies.
• Remarkably, she is addressed as both daughter and queen in the Psalm, foreshadowing Mary’s double role as the Mother and Daughter of God (82:10).
• Fr. Stephen: “That only works if the king is God.” (82:37)

6. Fulfillment in Christ and Mary

The New Davidic Kingdom (82:55–98:29)

• As Messiah, Jesus inherits the Davidic throne; accordingly, Mary is the Queen Mother at his right hand, as both his mother (by human birth) and daughter (as her Creator and Savior).
• This isn’t a late development—apostolic preaching included Mary’s status (Celsus’ testimony, c. 150 AD, 89:16–92:06).
• Fr. Stephen: “...when the apostles went out and preached the gospel...when they're announcing that Jesus is the Messiah...they are also announcing who his mother is.” (85:46)
• The veneration of the Theotokos is then directly tied to the proclamation of Christ’s identity as King and God.

The Queen Mother in Worship and Iconography

• The iconography of Christ on the Theotokos’ lap above the altar and her image at the right hand of Christ on iconostases reflects biblical and liturgical realities (96:13).
• Her intercessory role continues—mirroring her office in the Davidic court—bringing prayers to the King and being his chosen channel for grace.

7. Marian Veneration: Ancient, Biblical, Not “Pagan Add-on”

• Early anti-Christian writers (Celsus) critique the claim that a peasant woman could be the God-King’s mother, showing this teaching was central, public, and apostolic.
• Fr. Andrew: “She’s not this add-on...It’s deep, deep, all the way goes back to Genesis...” (95:57)
• Hymnography reflects her unique proximity: “More honorable than the cherubim, more glorious beyond compare than the seraphim”—her position is above the angels, she stands at the King’s right hand as Queen Mother (94:05–96:13).

8. Theological and Pastoral Reflections

• Marian devotion is not peripheral—it shapes Christian anthropology, soteriology, and the role of women in the Church: “The person who has most fully [become what God intends]...is a woman, and that's not to be underestimated.” (107:11)
• Her exaltation transforms ancient perceptions of women and is a core part of the Christian proclamation (107:15–108:53).

Notable Quotes & Memorable Moments

• Fr. Andrew on God’s creation vs. idolatry (18:00):
  “Idolatry is the mockery of the creation of man in Genesis. So really cool. Really, really cool.”

• Fr. Stephen, on Christ’s enthronement (57:06):
  “This is both a critical point for the development of the whole idea of the Messiah...and also, as we mentioned, one of the basic building blocks of [the Church’s teaching] that Christ is both God and man.”

• Celsus on Mary’s humble origins (c. 150 AD) (90:05):
  “...born in a certain Jewish village of a poor woman of the country who gained her subsistence by spinning. ...it was improbable that the God would entertain a passion for her because she was neither rich nor of royal rank...” Used as early non-Christian proof of apostolic Marian proclamation

• Fr. Stephen, on women’s transformation in Christianity (107:15):
  “The Christian proclamation, including who Christ's mother is, did more to change the role and the understanding and the value and the freedom and the appreciation of women in this world than any human ideology ever has and ever could.”

Timestamps for Key Segments

• Temple and Eden Imagery: 09:27–19:31
• Idolatry vs. Divine Image: 17:00–19:31
• Adam’s Mandate/Role: 24:07–31:37
• Development of Kingship: 41:08–56:25
• Davidic Promise, Messiah, and Mary: 53:00–57:57
• Queen Mother’s Office (Biblical Data): 67:07–79:11
• Psalm 45, Queen as Daughter and Mother: 81:33–83:57
• Fulfillment in Christ & Mary, Early Testimony (Celsus): 85:05–92:05
• Queen in Iconography, Hymnography, and Christian Life: 94:05–99:10
• Reflections on Womanhood and the Christian Message: 107:11–108:53

Conclusion

The takeaway:
The Orthodox veneration of Mary as Theotokos—the Queen at Christ’s right hand—is not post-biblical or extraneous. It is biblically and theologically integral, rooted in the temple imagery of Genesis, the Davidic monarchy, the Divine Council, and fulfilled in the Incarnation. The Queen Mother’s office, seen in Judah alone, finds its culmination in Mary, who by her unique relationship to Christ becomes the model of humanity’s destiny in Christ, the archetype of the Christian, and a crucial witness to a renewed place for women and the created order in salvation.

For deeper reflection:

• Consider the biblical imagery of Eden, kingly rule, and the court of God as paradigms for understanding worship and the life of the Church.
• Reflect on Mary’s dual identity as both the Queen Mother and Daughter of the King—as fully human, yet honored above all creation.

“We see a human who has fully come into what God created her to be...She’s not a different species from us, but the place she holds is different.”
(Fr. Stephen DeYoung, 99:02–99:11)