The discussion concerning temple imagery continues, and Fr Alexander also explores the nature of sacrifice and how it relates to Mary.

Father Alexander explores the theme of the temple—one of the key symbols of Christian faith and doctrine, and discusses what the Church means by associating Mary so strongly with temple imagery.

In this episode, Fr Alexander discusses Mary as the new Eve, Eve as fundamental to mankind becoming fully itself, and woman as the climax of the world given to us. He also explains why the creation and relationship of man and woman is so critical to Christian theology.

As he explores the Feast of Nativity, Fr Alexander defines the "double mystery" of Mary's virginity and points to Old Testament prophecies. He also explains why it is important that Mary is NOT an "exception" within the human race, in contrast with Western theology.

Fr Alexander speaks about the liturgical poetry of the Feast of Nativity, and he stresses the importance of properly understanding the virginity of Mary—that it is not about absence, but fullness.

Father Alexander discusses the miracle of the virgin birth, first addressing what is a miracle and what is not.

Father Alexander turns to a fundamental question in his discussion of the explosion of Mariology in the early Church: Who is Christ?

There was a "substantial difference" between early Christian worship and the liturgy of the Church after Constantine with regard to Mary. What happened? To address this, Fr Alexander points to the eschatological experience of the early Church as he continues his historical study of the veneration of Mary.

How do we explain the "silence" regarding Mary in the early Church, before the "Mariological explosion" in Christianity during the first millennium? Fr Alexander begins a brief historical study of the veneration of Mary with this critical question in mind, as he addresses those who would criticize devotion to the Theotokos as merely an "addition" to the Faith.

Fr Alexander says he speaks about Mary with "fear and trembling," not only because of the difficulty of the subject, but "I really feel that to speak about Mary is a tremendous test, first for theology itself..." To speak about her is indeed a profound challenge. Apart from the term "Theotokos," we lack adequate theological terms to express the mystery of Mary in the Church, Schmemann argues. Furthermore, much of Mariology is distinctly non-biblical in character. How then, do we explain the Church's devotion of her? Is it mere "devotional exaggeration"? In this introduction to a larger discussion about Mary, Fr Alexander says the time for a theological study of Mariology has come, for the Theotokos is key to an understanding of the world and of life itself.