The Angel And The Annunciation

Et respondens Angelus... Nota processum Angeli et Virginis. Primo ingreditur Angelus salutans, secundo consolans, tertio annuntians, quarto rei annuntiatae modum explanans: per salutationem se ostendens Angelum pacis, per consolationem spiritum benignitatis, per annuntiationem fidelitatem suae ostendens legationis, per explanationem modi se probans Angelum lucis. Angelus enim pacis probatur fuisse per hoc quod postea dixit: Et in terra pax hominibus bonae voluntatis. Ecce columba cum ramo virentis olivae reversa ad arcam Domini. Per consolationem Virginis se probat esse nuntium ejus, qui dixit: Quomodo si cui mater blandiatur, ita ego consolabor vos. Per legationis fidelitatem ostendit quomodo vere de ea scriptum est, Proverb. xiii: Legatus fidelis, sanitas. Per modum explanationis ostendit se esse Angelum lucis, sicut scriptum est: Ecce Angelus Domini stetit circa illos, et claritas Dei circumfulsit illos. Angelus ergo iste erat Angelus lucis. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput I Source: Here p92

The angel answered... 1 Consider the interaction of the angel and the Virgin. Firstly the angel greets, secondly he comforts, thirdly he announces, fourthly he explains the way of what has been announced. With the greeting he shows himself an angel of peace, with his comforting he shows himself a benevolent spirit, with the annunciation he shows the fidelity of the herald, and through the explanation of the way he proves himself to be an angel of light. Indeed he was proved to be an angel of light by what he said later, 'And on earth peace to men of good will.' 2 Behold, the dove with the green olive branch returns to the ark of the Lord. 3 With the comforting of the Virgin he proves himself to be His messenger who said, 'As him who a mother caresses, so I shall comfort you.' 4 With the fidelity of the herald he shows how truly it was written of this in Proverbs, 'A faithful herald is health.' 5 Through the explanation of the way he shows himself an angel of light, as it is written, 'Behold, an angel of the Lord stood near them, and the light of God shone around them.' 6 Therefore this angel is an angel of light. Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 1 1 Lk 1.35 2 Lk 2.14 3 Gen 8.11 4 Isaiah 66.12 5 Prov 13.17 6 Lk 2.9

Angelic Visitations

Attendite, fratres, medicinalis gratia lineas, divina nobis benignitate monstratas. Tunc ad Eva angleus malus accessit, ut per eam homo, quem Deus fecerat, a Deo separaretur; nunc autem ad Mariam bonus angelus venit, ut in ea humanae naturae Deus Unigenitus uniretur. Venit ad Evam diabolus, ut vitam nobis malignus auferret; venit ad Mariam Gabriel, ut vitam reddendam hominibus nuntiaret. Per primi hominis culpam coepit diabolus homini dominari, per secundi hominis gratiam coepit ab homine superari: super primum superbus, sub secundo captivus. Per illum nos captivatos tenuit, per istum nos liberatos amisit. Primus Adam nobis auctor exstitit culpae, novissimus Adam nobis auctor exstitit gratiae. Ille de limo plasmatus terrenos protulit, iste de Spiritu sancto natus coelestes effecit. Per illum perdidimus gratiam priorem, per istum recepimus ampliorem. Ille quippe nobis intulit peccati maculam, cum qua nasceremur ad supplicium; iste nobis contulit justificationis gratiam, ut renasceremur ad regnum. Per illum nos filios saeculi generatio carnalis effecit, per istum nos filios Dei generatio spiritalis exhibuit. Ille nos vitiis subdidit, iste nos florere virtutibus fecit. Ille nos per vitia dejecit, quo primus cecidit: iste nos per virtutes elevat, quo primus ascendit. Ille quippe primus cecidit in infernum, iste primus conscendit in coelum. Sanctus Fulgentius Ruspensis, Sermo II, De duplici Nativitate Christi , una aeterna ex Patre, altera temporali ex Virgine Source: Migne PL 65.728d-729b

Observe, brothers, the lineaments of medicinal grace shown to us by the Divine benevolence. Once an evil angel came to Eve so that through her the man whom God had made might be separated from God, and now a good angel comes to Mary so that in her the only begotten God might be joined to human nature. 1 The devil came to Eve so that the wicked one might take away life from us, Gabriel came to Mary to announce that life is to be restored to man. Through fault the devil began to rule over the first man, by the grace of the second man he began to be conquered by man. Over the first man the devil vaunted, beneath the second man he was made captive. By the first he took us into captivity, by the second he lost us to freedom. The first Adam was our author of fault, the second Adam was the author of our grace. The former shaped from mud made us earthly, the latter man born of the Holy Spirit made us heavenly. Through the first man we destroyed the grace that had been given, by the second we received greater grace. The former brought the stain of sin, because of which we are born to suffering, the latter brought the grace of justification so that we might be reborn to the kingdom. Through the first man carnal generation made sons of the world, through the second man spiritual generation exhibited us as sons of God. The former subdued us to the vices, the latter made us flower with the virtues. The former cast us down among faults, by which the first fell, the latter lifts us up through the virtues by which the first arose. The former was the first to fall into hell, the latter was the first to rise into heaven. Saint Fulgentius of Ruspe, from Sermon 2, On The Twofold Nativity of Christ, One Eternal from the Father, and One Temporal from the Virgin 1 Gen 3, Lk 1.26-35

The Shadowing Of Mary

Et respondens angelus, dixit ei: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi. Non virili, inquit, quod non cognoscis, semine, sed Spiritus sancti quo impleris, opere concipies, Erit in te conceptio, libido non erit. Concupiscentiae non erit aestus, ubi umbram faciet Spiritus sanctus. Verum in eo quod ait, Et virtus Altissimi obumbravit tibi, potest etiam incarnati Salvatoris utraque natura designari. Umbra quippe a lumine solet et corpore formari. Et cui obumbratur, lumine quidem vel calore solis quantum sufficit reficitur, sed ipse solis ardor, ne ferri nequeat, interposita vel nubecula levi, vel quolibet alio corpore temperatur. Beatae itaque Virgini, quia quasi pura homo omnem plenitudinem divinitatis corporaliter capere nequibat, virtus Altissimi obumbravit, id est, incorporea lux divinitatis corpus in ea susceptit humanitatis. Sanctus Beda,In Lucae Evangelium Expositio, Liber Primus Source: Migne PL 92.318d-319a

And the angel answered her, saying, 'The Holy Spirit shall come upon you, and the power of the Most High will cover you.' 1 You shall not conceive by man's seed, which you do not know, but by the Holy Spirit, by whom you shall be filled. There shall be in you a conception without lust. When the Holy Spirit brings shade there shall be no heat of concupiscence. Truly in this which is said, 'And the power of the Most High will cover you,' it is indeed possible to distinguish the incarnation of the Saviour in both natures. Certainly a shadow is accustomed to be formed by the sun and a body. And the one who is shadowed from the light or the heat of the sun is refreshed in as much as shade is provided, and so against that blaze of the sun, lest it not be able to be borne, there is interposed a light cloud, or some other body, which tempers it. Therefore the power of the Most High shadowed the blessed Virgin, because even a pure human cannot corporeally contain the whole plenitude of Divinity, that is, the incorporeal light of Divinity that was taking up a human body in her. Saint Bede, Commentary On The Gospel of Saint Luke, Book 1 1 Lk 1.35

A Troubling Word

...turbata est in sermone ejus.. Ecce causa turbationis. Turbatur enim in sermone, non de sermone : quia ea quae sermo dixit, ipsa in oratione petivit. Sed quia in sermone, sermonem ad eam tam humilem convertit, ideo turbata est. Fuit enim sermo terribilis in auditu, profundus in sensu, et admirabilis in dictis. Locutio enim Angeli ad Moysen terribilis fuit: quod dicit Apostolus, ad Hebr. Ita terribile erat quod videbatur, quod ipse Moyses qui primus inter homines fuit, dicit: Exterritus sum, ettremebundus. Et ideo dicitur in Psalmo lxxvi: Vox tonitrui tui, Deus, in rota, hoc est, sonus terribilis Angeli in Galilaea. Job, XXVI: Cum vix parvam stillam sermonis ejus audierimus, quis poterit tonitruum magnitudinis illius intueri? Propter quod etiam dicitur, Joan. XII, cum blande de clarificatione Pater loqueretur ad Filium, turbae adstantes existimabant tonitruum factum esse. Et similiter, Act. IX, cum de caelo Christus loqueretur Paulo, ipse Paulus corruit: et caeteri qui comitabantur cum eo stabant stupefacti. Ista autem Virgo omnibus constantior et fortior non cecidit, nec confusionem passa est: sed in sermone humanum et puellare aliquid passa, est turbata. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput I Source: Here p68

...she was troubled at his word... 1 Observe the cause of her trouble. She is troubled at the word not about the word, for what that word said she had sought in prayer. But because it is 'at his word,' it turns on the word that was addressed to her so humbly, because of which she was troubled. For the word was wondrous to hear, profound in meaning, admirable in telling. The word of the angel to Moses was wondrous, whence the Apostle says in the twelfth chapter of Hebrews: 'Thus it was wondrous what he saw, because Moses who was the best among men said, 'I am terrified, and I am shaking.' 2 And therefore in the seventy sixth Psalm: 'The voice of your thunder, O God, in your circuit,' 3 that is, the wondrous sound of the angel in Galilee. In the twenty sixth chapter of Job, 'When we will scarcely hear the slight dew of His word, who shall be able to endure the great magnitude of His thunder?' 4 On account of which it is said in the twelfth chapter of John that when the Father spoke to the Son softly for clarification, the crowd standing nearby reckoned it had thundered. 5 And similarly in the ninth chapter of Acts when Christ speaks to Paul from heaven, Paul collapses, and the others who were with him stand by stupefied. 6 But the Virgin, more constant and stronger than all these, did not fall, nor did she suffer confusion, but because the speech was delivered in such a kindly fashion and in a way befitting a girl, she was troubled. Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 1 1 Lk 1.29 2 Heb 12.21 3 Ps 76.19 4 Job 26.14 5 Jn 12.29 6 Acts 9.3-7

An Angel Was Sent

Τῷ μην τῷ ἕκτῳ, φησὶν, ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ὑπὸ τοῦ Θεοῦ πρὸς παρθένον μεμνηστευμένην ἀνδρί. Ἀπεστάλη Γαβριὴλ τὴν παγκόσμιον μηνῦσαι σωτηρίαν· ἀπεστάλη Γαβριὴλ, φέρων τῷ Ἀδὰμ ὑπογραφὴν ἀνακλήσεως· ἀπεστάλη Γαβριὴλ πρὸς παρθένον, ἵνα τὴν ἀτιμίαν τοῦ θήλεος εἰς τιμὴν μεταβάλλῃ· ἀπεστάλη Γαβριὴλ, ἄξιον εὐτρεπίσαι τῷ καθαρῷ νυμφίῳ τὸν θάλαμον· ἀπεστάλη Γαβριὴλ νυμφεύσασθαι τὸ πλάσμα τῷ πλάσαντι· ἀπεστάλη Γαβριὴλ πρὸς τὸ ἔμψυχον τοῦ βασιλέως τῶν ἀγγέλων παλάτιον· ἀπεστάλη Γαβριὴλ πρὸς παρθένον μεμνηστευμένην μὲν τῷ Ἰωσὴφ, τηρουμένην δὲ τῷ Υἱῷ· ἀπεστάλη δοῦλος ἀσώματος πρὸς παρθένον ἀμόλυντον· ἀπεστάλη ὁ ἁμαρτίας ἐλεύθερος πρὸς τὴν φθορᾶ, ἀνεπίδεκτον· ἀπεστάλη λύχνος μηνῦσαι τὸν ἥλιον τῆς δικαιοσύνης· ἀπεστάλη ὄρθρος προτρέχων τοῦ φωτὸς τῆς ἡμέρας· ἀπεστάλη Γαβριὴλ δηλῶν τὸν ἐν κόλποις τοῦ Πατρὸς, καὶ ἐν ἀγκάλαις τῆς μητρός· ἀπεστάλη Γαβριὴλ, δεικνὺς τὸν ἐν θρόνῳ καὶ ἐν σπηλαίῳ· ἀπεστάλη στρατιώτης, βοῶν τὸ τοῦ βασιλέως μυστήριον· μυστήριον γνωριζόμενον πίστει, οὐκ ἐρευνώμενον πολυπραγμοσύνῃ· μυστήριον προσκυνούμενον, οὐ ζυγοστατούμενον· μυστήριον θεολογούμενον, οὐκ ἐρευνώμενον· μυστήριον ὁμολογούμενον, οὐ μετρούμενον. Ψευδο Ἰωάννης ὁ Χρυσόστομος, Εἰς Τoν Εὐαγγελισμόν Τῆς ὑπερενδόξου Δεσποίνης ἡμῶν Θεοτόκου Source: Migne PG 50.793

'In the sixth month,' it says, 'the angel Gabriel was sent by God to a virgin betrothed to a man.' 1 Gabriel was sent to make known universal salvation. Gabriel was sent bearing the writ for the recall of Adam. Gabriel was sent to the Virgin so that the dishonor of womanhood might be transformed into honor. Gabriel was sent, as is worthy, to rejoice in the chamber of the pure Bridegroom. Gabriel was sent to betrothe the Creator to creation. Gabriel was sent to the spiritual palace of the King of the angels. Gabriel was sent to the Virgin, who though betrothed to Joseph, will bear the Son. The bodiless servant was sent to the spotless Virgin. He who was free of sin was sent to her untouched by corruption. The lamp was sent to announce the sun of righteousness. The dawn was sent as a herald of the light of day. Gabriel was sent to tell of Him who is in the bosom of the Father, and in the arms of the Mother. Gabriel was sent to show Him who is on the throne and in the cave. This soldier was sent to cry out the secret of the King. The mystery is to be known through faith, not sought out by the inquisitive. The mystery is to be revered, not weighed in the scales. The mystery is to be revealed by Divine contemplation, not by investigation. The mystery is to be confessed, not measured. Pseudo John Chrysostom, On The Annunciation 1 Lk 1.26-27

Words And Mary

His auditis, respondit Maria: Ecce ancilla Domini, fiat mihi secundum verbum tuum. Quae vocatur ab angelo domina, ipsa se cognoscit et confitetur ancillam. Quia devotus animus infulis beneficiorum crescit ad obsequium: augetur ad gratiam, non ad arrogantiam prosilit, non ad superbiam pertumescit. Fiat mihi secundum verbum tuuum. Quae credit verbo, merito concipit Verbum. Sanctus Petrus Chrysologus, Sermo CXLII, De Annuntiantione D Mariae Virginis Source: Migne PL 52.582b

Having heard these words, Mary answered, 'Behold the handmaid of the Lord, let it be done to me according to your word.' 1 She who was called 'Lady' by the angel knew herself to be a handmaid and likewise confessed herself to be one. And this is because the devout soul garlanded with blessings grows in deference. It grows in grace, it does not shoot up to arrogance, or bloat to pride. 'Let it be done to me according to your word.' She who believed the word, merited the conception of the Word. Saint Peter Chrysologus, from Sermon 142, On The Annunciation 1 Lk 1.38

A Quiet Beginning

Σάλπιγγες, στεροπαι, γαῖα τρέμει· ἀλλ' ἐπὶ μήτρην παρθενικὴν κατέβης ἄψοφον ἴχνος ἔχων. Αγαθίας Σχολαστικός,Εἰς τὴν Χριστοῦ γέννησιν

Trumpets, lightning, the earth trembles, but to the womb Of the Virgin with silent tread you came down. Agathias Scholasticus, On Christ's Conception

Humility And The Virgin

In illam ergo civitatem missus est angelus Gabriel a Deo. Ad quem? Ad Virginem desponsatam viro, cui nomen erat Joseph. Quae est haec Virgo tam venerabilis, ut salutetur ab angelo; tam humilis, ut desponsata sit fabro? Pulchra permistio virginitatis et humilitatis: nec mediocriter placet Deo illa anima, in qua et humilitas commendat virginitatem, et virginitas exornat humilitatem. Sed quanta putas veneratione digna est, in qua humilitatem exaltat fecunditas, et partus consecrat virginitatem? Audis virginem, audis humilem: si non potes virginitatem humilis, imitare humilitatem virginis. Laudabilis virtus virginitas, sed magis necessaria humilitas. Illa consulitur, ista praecipitur. Ad illam invitaris, ad istam cogeris. De illa dicitur: Qui potest capere, capiat; de ista dicitur: Nisi quis efficiatur sicut parvulus iste, non intrabit in regnum coelorum. Illa ergo remuneratur, ista exigitur. Potes denique sine virginitate salvari; sine humilitate non potes. Potest, inquam, placere humilitas, quae virginitatem deplorat amissam; sine humilitate autem, audeo dicere, nec virginitas Mariae placuisset. Super quem, inquit, requiescet spiritus meus, nisi super humilem et quietum? Super humilem, dixit, non, super virginem. Si igitur Maria humilis non esset, super eam Spiritus sanctus non requievisset; si super eam non requievisset, nec impraegnasset. Quomodo enim de ipso sine ipso conciperet? Patet itaque, quia ut de Spiritu sancto conciperet, sicut ipsa perhibet, respexit humilitatem ancillae suae Deus, potius quam virginitatem. Et si placuit ex virginitate, tamen ex humilitate concepit. Unde constat, quia etiam ut placeret virginitas, humilitas procul dubio fecit. Sanctus Bernardus Clarae Vallensis, De Laudibus Virginis Matris, Super verba Evangelii: Missus est angelus Gabriel etc. Homilia I, Sermones de Tempore Source: Migne PL 183.58d-59b

Therefore into that city the angel Gabriel was sent by God. To whom? To a virgin espoused to a man whose name was Joseph. 1 Who is this virgin who is so venerable that she should be greeted by an angel, and so humble that she is espoused to a carpenter? She is a beautiful blend of virginity and humility. That soul is not merely moderately pleasing to God in which humility commends virginity and virginity adorns humility. But of how much veneration do you think she is worthy in which fecundity exalts humility and birth consecrates virginity? You hear 'virgin', you hear 'humble', if you cannot imitate the virginity, imitate the humility of the virgin. Virginity is a praiseworthy virtue, but humility is more necessary. The former is counselled, the latter is commanded. To the former you are invited, to the latter you are driven. Concerning the former it is said: 'He who is able to receive it, let him receive it.' 2 Concerning the latter: 'Unless you become as this child, you shall not enter into the kingdom of heaven.' 3 Therefore the former enriches, the latter is demanded. Without virginity you can be saved, but without humility you cannot. It is possible, I say, for humility to please where the lack of virginity is deplored, but I dare say that without humility the virginity of Mary would not have pleased. 'Over whom,' He says, 'shall my spirit rest, unless the humble and quiet?' 4 Over the humble, it is said, not over the virgin. If, then, Mary had not been humble, the Holy Spirit would not have rested over her. If it had not rested over her, she would not have conceived. How without Him would she have conceived by Him? It is manifest, therefore, that she conceived by the Holy Spirit as she announces, 'God looked on the humility of His handmaid,' 5 rather than because of virginity. And if she had pleased by virginity, yet it was by humility she conceived. Whence it befits that even though virginity pleased, without doubt it was humility that enacted. Saint Bernard of Clairvaux, In Praise of the Virgin Mother, On The Words of the Gospel, 'The angel Gabriel was sent...' from the First Homily 1 Lk 1.26-27 2 Mt 19.12 3 Mt 18.3 4 Isaiah 56.2 5 Lk 1.48

The Angel And The Virgin

Audivimus, fratres, angelum a Deo Patre ad Virginem missum, audivimus Virginem novo salutationis famine salutatam, et in ipsa salutatione, ut Evangelium loquitur, fuissse turbatam. Audivimus Gabrielem archangelum verbis consolatoriis, ne timeret allocutum, eo quod invenisset gratiam apud Dominum, deinde generaturam et parituram asseruit filium, quem praecepit ut vocaret Jesum. Hunc esse magnum et filium Altissimi, sedem David, et domum Jacob, et regnum sempiternum sine fine secundum humanitatem adepturum praedixit. Quod semper secundum divnitatem cum Deo Patre et Spiritu sancto aeternaliter, antequam mundus fieret, in aeterna sua scientia habuit et disposuit. Post consolationis officiosissima et jucundissima famina, Virgo santissima interrogando et potius in cunctando coepit inquire quomodo fieri posset quod angelus insolitam et inauditam rem tanta auctoritate nuntiare praesumeret; hujus rei factum, quod natura non habuit, quod exemplo caruit, Spiritu sancto superveniente et virtute Altissimi obumbrante angelus fieri posse perdocuit. O inauditum et admirabile singularis humilitatis exemplum! Ea quae se Dominum et Creatorem suum concepisse gaudebat et de se nasciturum non dubitabat, cum posset se cognoscere sine dispendio suae sincerissimae humilitatis omnium fidelium dominam, non distulit se vocare Domini sui ancillam, dicens: Ecce ancilla Domini, fiat mihi secundum verbum tuum Odilo Cluniacensis Abbas, Sermo IV, De Incarnatione Dominica Source: Migne PL 142.1002d-1003a

We have heard, brothers, that the angel was sent from God the Father to the Virgin, we have heard the Virgin was hailed by a new speech of greeting, and by that greeting, as the Gospel says, she was troubled. We have heard the archangel Gabriel speak words of comfort, lest she fear the rest, telling her that she had found grace with God, and then that she would conceive and give birth to the Son of God, which he commanded her to name Jesus. He foretells that He who is great and the Son of the Most High, the seat of David and the house of Jacob, and whose kingdom has no end, shall take up humanity. Because according to Divinity He is always with God the Father and the Holy Spirit, before the world was made, in His eternity wisdom arranged and disposed it. After this most dutiful and joyful speech of consolation, the most holy Virgin, questioning, or rather hesitating, began to ask how it was possible that an angel should presume to announce something so strange and unheard of with such authority. He taught that this deed, of which nature was not capable, which lacked all example, was able to come to be by the coming of the Holy Spirit and the overshadowing of the power of the Most High. O unheard and wondrous example of singular humility. She who rejoiced to conceive her Lord and Creator and did not doubt concerning His birth, she who is able to be known, without loss of her own humility, as the Lady of all the faithful, did not refuse to call herself the handmaid of her Lord, saying, 'Behold the handmaid of the Lord, be it done to my according to your word.' 1 Saint Odo of Cluny, from Sermon 4, On The Incarnation Of The Lord 1 Lk 1.38

Grace And The Annunciation

Sed quid egerit angelus audiamus: Ingressus ad eam, dicit: Ave, gratia plena, Dominus tecum. In hac voce oblatio muneris, non simplex salutionis officium. Ave. Hoc est accipe gratiam. Ne trepides, ne sis sollicita de nature. Gratia plena. Quia in aliis gratia, in te tota gratiae pariter veniet plenitudo. Dominus tecum. Quid est in te Dominus? Quia ad te non visitandi studio venit, sed in te novo nascendi illabitur sacramento. Adjecit congrue: Benedicta tu in mulieribus. Quia in quibus Eva maledicta puniebat viscera, tunc in illis gaudet, honoratur, suspicitur Maria benedicta. Et facta est vere nunc mater viventium per gratiam, quae mater exstitit morientium per naturam. Sanctus Petrus Chrysologus, Sermo CXL, De Annuntiatione Divae Mariae Virginis Source: Migne PL 52.576a-b

Let us hear what the angel did. Having come to her, he says: 'Hail, full of grace, the Lord is with you.' 1 In this voice is the giving of a gift, not just the simple performance of a greeting. 'Hail.' That is, receive grace. Do not be distressed or anxious about nature. 'Full of grace.' Because though there is grace in others, the whole fullness of grace shall come to you. 'The Lord is with you.' Why is the Lord with you? Because He is coming to you not for the sake of a visit, but He comes down into you in a new mystery of birth. Fittingly the angel adds: 'Blessed are you among women.' Because in those affairs which Eve who received a curse had punished the body, Mary now receives a blessing, and rejoices and is honoured. Now truly woman is a mother of the living through grace, who had been a mother of the dead by nature. Saint Peter Chrysologus, from Sermon 140, On The Annunciation 1 Lk 1.28

Eve And Mary

Per feminam mors, per feminam vita: per Hevam interitus, per Mariam salus. Illa, corrupta, secúta est seductorem: haec, integra, peperit Salvatorem. Illa poculum a serpente propinatum libenter accepit et viro tradidit, ex quo simul mererentur occidi: hæc, gratia cælesti desuper infusa, vitam protulit, per quam caro mortua possit resuscitari. Quis est qui hæc operatus est, nisi Virginis Fílius et virginum Sponsus, qui attulit Matri fecunditatem, sed non abstulit integritatem? Quod contulit matri suae, hoc donavit et sponsae suae. Denique sancta Ecclesia quae illi integro integra conjuncta est, quotidie parit membra ejus, et virgo est. Sanctus Augustinus Hipponensi,De Symbolo Sermo Ad Catechumenos, Cap IV Source: Migne PL 40.655-656

Through a woman came death, through a woman life, by Eve ruin, by Mary salvation. The first, being corrupted, followed the seducer, the second untouched gave birth to the Saviour. The first freely received a cup from the serpent and gave it to the man, from which instantly they merited death, the second, infused with heavenly grace from on high, brought forth life, by which the dead flesh is able to be revived. And who is He who does this, unless the Son of the Virgin and the Spouse of virgins, who brought fertility to Mary but did not remove her integrity? And that which he brought to His mother, He gave to his spouse, for the holy Church undefiled which is joined to Him undefiled, every day bears its members, and is a virgin. Saint Augustine of Hippo, On The Creed To Catechumens, Chap 4

The Handmaid

Ecce ancilla Domini, fiat mihi secundum verbum tuum. Videte, fratres, humilitatem Virginis Verbum Dei concipientis. Videte obedientiam Domini ad nos per Virginem venientis. Videte claritatem et delictionem, circa humanum genus, Dei Patris angelum ad Virginem, nomine Mariam, mittentis. Hujus nobilissimi nominis praedulcis interpretatio claritudinem meritorum illius atque virtutum aperta ratione demonstrat. Interpretatur enim Maria stella maris sive domina. Merito vocatur Domina, quia Dominum totius creaturae, salva perpetua sua virginitate, hodierna die concipere et certo tempore gignere meruit. Cui Deus Pater, ut David partriarcha testatur in psalmo, dicens: Data est mihi omnis potestas in coelo et in terra, etc. De quo idem Propheta: Domini est terra et plenitudo eius. Item in eadem psalmo: Dominus fortis et potens, Dominus potens in praelio. Et ut illum fortem et potentem credamus, Gabriel archangelus qui fortitudo Dei dicitur, nasciturum de Virgine evangelizare debuit, quam ad debellandum perditionis principem et mortis imperium destruendum, velut geminae gigantem substantiae omnipotens Pater unicum Filium suum transmisit. Consequens etenim est ut Dei genitrix et semper virgo Maria maris stella vocetur, quia sicut illi qui inter fluctus maris exercitatione navigii laborant, stellis sibi Deo auctore famulantibus, ad portum quietis venire desiderant; ita quisquis in hujus saeculi periculoso naufragio, fluctibus perniciosis irruentibus, sive de animae, sive de corporis vita periclitatur, necesse est ad contemplationem istius stellae aciem mentis dirigat, per cuius meritum et gratiam posse se ab omni periculo liberari non dubitat. Odilo Cluniacensis Abbas, Sermo IV, De Incarnatione Dominica Source: Migne PL 142.1003b-d

Behold, the handmaid of the Lord, let it be done to me according to your word. 1 See, brothers, the humility of the Virgin conceiving the Word of God. See the obedience of the Lord coming to us through the Virgin. See the glory and love for the human race of God the Father sending the angel to the Virgin by the name of Mary. The interpretation of this most noble and sweetest name with evident reason shows the clarity of her merits and virtue. For Mary is understood as 'Star of the Sea' and 'Lady.' And rightly 'Lady', because she merited, by the security of her perptual virginity, this day to conceive, and after a certain time to give birth to, the Lord of all creation. To which God the Father, the patriarch David gives witness in the Psalm, saying: 'All power in heaven and earth has been given to me.' 2 Concerning which the same Prophet says: 'The earth is the Lord's and the fullness of it.' 3 And in the same Psalm: 'The Lord strong and powerful, the Lord powerful in war.' 4 And so that we believe Him strong and powerful, it was befitting that the archangel Gabriel, whose name means 'Strength of God,' announce the coming birth from the Virgin, that for the defeat of the prince of ruin and the destruction of the empire of death, as a giant from dual substance, the almighty Father had sent the only Son. Consequently the mother of God and ever virgin Mary is called 'Star of the Sea,' because as they who labour to sail amid the waves of the sea, attend to the stars of God the creator, desiring to come to the port of rest, so for anyone in the perilous shipwreck of the world, with the wicked waves pouring in, endangering either the life of the soul or the body, it is necessary that he direct the attention of his mind to the contemplation of this star, not doubting that by its merit and grace it is possible that he be freed from every danger. Saint Odo of Cluny, from Sermon 4, On The Incarnation Of The Lord 1 Lk 1.38 2 Mt 28.18 3 Ps 23.1 4 Ps 23.8

Mary And The Word

Εἰποῦσα δὲ ἡ παναγία Παρθένος· Ἰδοὺ ἡ δούλη Κυρίου, γένοιτό μοι κατὰ τὸ ῥῆμά σου· τοῦτο ἐδήλεωσεν· Πίναξ εἰμὶ, φησὶν, γραφόμενος ὃ βούλεται ὁ γραφεύς. Γραφέτω, ποιείτω ὃ θέλει ὁ τοῦ παντὸς Κύριος. Ἅγιος Ἀθανάσιος, Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Ἐκλογή Source: Migne PG 27.1302c

The all holy Virgin saying, 'Behold the handmaid of the Lord, be it done to me according to your word,' 1 by this declared: 'I am a tablet, let be written what the writer wishes. Let it be written, let it be done as the Lord of all wishes.' Saint Athanasius, Fragment on Luke 1 Lk 1.38

Humility And Favour

Ecce, inquit, ancilla Domini, contingat mihi secundum verbum tuum. Vide humilitatem, vide devotionem. Ancillam se dicit Domini, quae mater eligitur: nec repentino exaltata promisso est. Simul dicendo, nullam sibi praerogativam tantae gratiae vindicavit, quae faceret quod juberetur. Mitem enim humilemque paritura, humilitatem debuit etiam ipsa praeferre. Ecce, inquit, ancilla Domini, contingat mihi secundum verbum tuum. Habes obsequium, vides votum, Ecce enim ancilla Domini, apparatus officii est: contingat mihi secundum verbum tuum, conceptus est voti. Sanctus Ambrosius Mediolanensis, Expositio Evangelii secundum Lucam, Liber II Source: Migne PL 15.1558d-1559a

Behold, she said, the handmaid of the Lord, be it done unto me according to your word. 1 Observe the humility and devotion. She names herself the handmaid of the Lord who is chosen as a mother, not suddenly being exalted by the promise. When it is said, she boasts not of the prerogative of such grace, she who did what she was bid. Meek and humble she was who was to give birth, her humility it was that gave her favour. 'Behold,' she says, 'the handmaid of the Lord, be it done to me according to your word.' You have the deference, you observe the vow, 'Behold the handmaid of the Lord,' she is prepared for the office, and 'Be it done to me according to your word,' she receives the promise. Saint Ambrose, from the Commentary On The Gospel of Saint Luke, Book 2 1 Lk 1.36

Mary And Zechariah

Dixit autem Maria ad angelum, Quomodo fiet istud? Ecce Maria interrogat: et si qui interrogat, dubitat, cur solus Zacharias velut querulus percuntator incurrit? Quia pectorum cognitor non verba, sed corda pervidit; non quid dixerint, sed quid senserint, judicavit; erat enim interrogantium causa dissimilis, species perdivisa. Haec contra naturam credidit, ille dubitat pro natura; haec integrae rei ordinem quaerit, ille quae Deus jubet fieri non posse perscribit; ille impellentibus exemplis non accedit ad fidem, haec sine exemplo percurrit fidem; haec miratur de partu virginis, ille de conceptu disputat conjugali. Merito ergo haec loquitur, haec Deum suo cognoscit et confitetur in corpore; ille tacet, donec Joannem quem negabat, convictus proprio redderet ex corpore. Sanctus Petrus Chrysologus, Sermo CXLII Source: Migne PL 52.581

But Mary said to the angel 'How will this be?' 1 Behold, Mary questions, and if the one who questions doubts, why is Zechariah alone the one to err as a doubtful enquirer? 2 Because He who knows the soul examined not words but hearts; He judged not what they said but what they intended; for what caused the questions were different and separate was their presentation. She believed against nature, he doubted on account of nature; she asks how the whole affair will be arranged, he insists that what God ordains cannot come to be. He by compelling examples does not come to belief, she without example is quick to believe. She is amazed at a virgin giving birth, he disputes about conception in marriage. And so with merit she speaks, acknowledging her God and confessing Him in the body, he is silent until the John whom he denied refutes him in being born from his own body. Saint Peter Chrysologus, from Sermon 142 1 Lk 1.34 2 Lk 1.18-22

A Marriage Arranged

Ad virginem Deus aligerum portitorem mittit: nam dat arrham, dotem suscipit, qui fert gratiam; fidem refert, et tradit munera virtutis, qui mox virginei consensus resolvit sponsionem. Pervolat ad sponsam festiuus interpres, ut a Dei sponsa humanae desponsationis arceat et suspendat affectum, neque auferat a Joseph virginem sed reddat Christo, cui est in utero pignorata eum fieret. Christus ergo suam sponsam recipit, non praeripit alienam; nec separationem facit, quando suam sibi totam jungit in uno corpore creaturam. Sanctus Petrus Chrysologus, Sermo CXL, De Annuntiatione D. Mariae Virginis Source: Migne PL 52.576a-b

To the Virgin God sends the winged carrier, he who brings grace, he gives a pledge, he takes the dowry, he carries back her promise, he gives gifts of power. The mediator flies swiftly to the betrothed, that he protect the bride from human betrothal and stay affection; he does not take the Virgin from Joseph but he returns her to Christ, to whom she was pledged in the womb when she was made. Christ thus receives his spouse, he does not take what is of another, he does not separate when he binds himself in one body to her his own creation. Saint Peter Chrysologus, from Sermon 140, On The Annunciation