This book has examined the Virgin as a sacred space of a number of types. She is a natural verdant space with or without constructed bounds. She, like the Old Testament land of plenty, is chosen, given by God, and to her fallen humanity constantly returns, for she is akin to heaven. She may also be a place for holding water, flowing with refreshment and restoration, and bringing life in abundance. She is a holy space, such as the interior of the Temple, prefigured by Ezekiel's gate, open only to God. She is also a place built for kings, such as Solomon's palace and interior chambers, whether bedchamber or bridal chamber within a royal dwelling or pavilion. The Virgin is also compared to a fortified place, dominating its surroundings and providing protection. She may even be a means of attack. Finally, she may become a heavenly space, where perfume dominates the senses, drawing others to experience the divine.

Some sacred spaces bridge heaven and earth, just as the Virgin's body does. The Temple is a liminal space, enabling God to become present to his people on earth, permitting entry to its bounds only to him. The Temple and its gate prefigure the Virgin's sacred body, a sacred crossing, allowing the divine to become human, a point of entry to the everyday world. She thus permits God's divine plan to become reality.

Some sacred spaces, such as the Temple or the sacred objects within, the Ark or the tabernacle, may rely on closing or opening a door. The open or closed door, with its hinge, provides insights into the nature of the Virgin because it operates at the edge of two distinct spheres, the human and the divine, drawing them closer. In this way, the tabernacle and the reliquary, with their sacred contents and their opening-closing mechanism, possess a duality fitting for doctrines taught about the Virgin: pregnant, yet a Virgin. In Temple spaces, entry is restricted, open only to God. Similar restrictions on who may or may not enter apply to the sealed fountain and the enclosed garden.