But if she shall give birth to a female child, she shall be unclean for a fortnight during her purification, and for sixty-six days she shall sit purified from her blood. At the end of the days of her purification for a son or for a daughter, she shall bring a yearling lamb for a burnt offering, and a young pigeon or turtledove for a sin offering, to the priest at the entrance of the tabernacle of the congregation; he shall bring these things before the Lord and purify her, and she shall be clean from the flowing of her blood. This is the law concerning a male or female child that is born” (Leviticus 12:1-7). Palladius. Who is this woman who has given birth? And what is the purpose of the law regarding her? Cyril. It seems vital for us to engage in a detailed discussion; the significance of this commandment is quite complex and requires careful contemplation. Nonetheless, let us examine it as thoroughly as we can. To start with, I find this particularly astonishing, Palladius. Palladius. What is it? Cyril. Although this law applies to every woman, whether she gives birth to a son or a daughter, and it denotes a common condemnation among us all, the holy Virgin, from whom we affirm Christ was born in the flesh, is exempt from such shame. Notice the specificity of the law: “The wife,” it states, and it is not a trivial matter; if she conceives and bears a male child, she is deemed unclean. The Divine body was formed by the Holy Spirit, uniquely created in the holy Virgin, in ways that are only loosely aligned with the laws of nature; as she is the firstborn of the saints, the firstfruits of those who are regenerated by God through the Holy Spirit, flowing from those of whom it is declared, “who were born of God, neither of blood, nor of the desire of the flesh, nor of the desire of the husband, but of God” (John 1:13). Thus, the holy Virgin was not subject to the law's condemnation, having conceived the Divine Child through the workings of the Holy Spirit without external seed. However, the woman who gives birth becomes unclean, legally deemed so, which echoes the reality of human nature. It is justly reasoned that we often associate femininity with nature itself. Still, she is charged by the law and labeled as defiled because she exists in a state doomed to decay, not as she was at the moment of her creation by God (for she was intended for incorruption). In contrast, she endures the consequences of this command due to the divine curse that led nature to suffer the penalties contrary to its design: “God did not create death,” as it is written, “nor does He rejoice in the destruction of the living, for He created all things for being, and all things in the world are salvific... but by the envy of the devil death entered into the world” (Prem. 1:13-14:2:24). Consequently, nature becomes tainted due to the corruption introduced from outside, as well as the devil's malevolent influence, which enforces death and has sin at its core. Moreover, it is corrupted through the very act of conception, which is akin to physical desire. This notion is echoed by divine David when he sings, “Behold, I was conceived in iniquity, and in sin did my mother conceive me” (Psalm 50:7). Therefore, nature is seen as unclean, being susceptible to decay through transgression and condemnation, against God's will; “He created all things to be,” as it is rightly stated. Palladius. Then, also describe how this uncleanness might be removed. Cyril. The condemning law itself provides us with the means, Palladius, as it states that she should be regarded as unclean for “seven days.”
THEOSIS