Judgement And Joseph

Joseph autem vir ejus esset justus, et nollet eam traducere, voluit occulte dimittere eam. Bene justus, quoniam justitiae custos erat, videbat namque sponsam concepisse suam, quam noverat a nullo viro fuisse attactam; videbat gravidam, quam vere noverat castam, et quia legerat in propheta de radice Jesse exiet virga, et flos de radice ejus ascendet, et noverat beatam Mariam originem duxisse de stirpe David, qui fuit filius Jesse, legeratque etiam: Ecce Virgo in utreo concipiet, et pariet filium, idcirco non discredebat, vel diffidebat hanc prophetiam esse implendam in ea, et cum esset justus, et omnia juste vellet agere, dignum existimavit ut haec nulli proderet, et tamen eam non acciperet uxorem, sed, mutato proposito nuptiarum, dimitteret eam, ut maneret sponsa sicuti fuerat. Et hoc est quod dicit evangelista, et nollet eam traducere, id est palam facere, sed occulte voluit dimittere, id est tempus nuptiarum mutare; quod si fecisset, perpauci essent qui non magis autumarent eam meretricem quam virginem, et idcirco repente consilium Joseph divino mutatum est consilio, nam haec eo cogitante, ecce angelus Domini in somnis apparuit ei. Justo Joseph, juste omnia cogitanti, et disponenti bene justus directus est nuntius, qui ad conservandam Virginis famam monuit ut eam acciperet uxorem. Hinc beatissimus Ambrosius ait: Maluit Dominus quosdam de suo ortu, quam de matris pudore dubitate; maluit aliquos modum suae conceptionis ignorare, quam castitatem suae Genitricis infamare; hoc est magis elegit ut filius fabri diceretur, quam ut ejus mater adultera vocaretur. Per hoc vero quod angelus in somnis apparuit Jospeh, requies designatur mentis, et quia requiescebat a curis saecularibus, idcirco angelica visitatione pariter et locutione meruit perfrui. Remigius Antissiodorensis, Homilia IV Source: Migne PL 131.887a-d

Joseph, her man, was righteous, and unwilling to disgrace her, he wished to send her away quietly... 1 Certainly he was a righteous man, because he was a guardian of righteousness, for he saw his betrothed had conceived, whom he knew no man had touched, he saw her pregnant whom he truly knew to be chaste, and because he had read in the prophet, 'From the root of Jesse shall come forth a shoot, and a flower from the root shall rise up,' 2 and he knew the blessed Mary's lineage to be of the seed of David, who was the son of Jesse, and he had also read, 'Behold a virgin shall conceive in her womb and she shall give birth to a son,' 3 therefore he did not disbelieve or doubt that this prophecy had been fulfilled in her, and since he was righteous and wished to do everything justly, he judged it best that he would not give her over to disgrace. Yet he did not receive her as his wife, but changing the intention of marriage, he wished to send her way, so that she would remain betrothed just as she was. And this is what the Evangelist says, 'And unwilling to disgrace her,' that is, to do so publicly, 'he wished to send her away quietly,' that is to postpone the time of marriage, which if he had done, there would have been few who would not have deemed here a harlot rather than a virgin, and therefore suddenly the plan of Joseph was altered by the Divine plan, for as he was thinking on this, behold, an angel of the Lord appeared to him in a dream. To the righteous Joseph, who thinking of all things rightly, and well disposed, was yet directed by a messenger, who admonished him to preserve the reputation of the Virgin by taking her as his wife. Hence the most blessed Ambrose says that the Lord preferred that some should doubt the mother's birth than her modesty, and to be ignorant of her conception than question the mother's chastity, that is, He chose that He should be called the son of a carpenter than his mother be called an adulteress. And then through this, that an angel appeared in a dream to Joseph, the mind's rest is indicated, even that because it rested for worldly cares it thus merited the enjoyment of an angelic visitation together with its speech. Remigius of Auxerre, from Homily 4 1 Mt 1.19 2 Isaiah 11.1 3 Isaiah 7.14

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

Heaven And Earth

Missus est Gabriel angelus a Deo in civitatem Galilaeae, cui nomen Nazareth. Miraris quod Nazareth, parva civitas, et tanti regis nuntio illustretur, et tanto? Sed magnus latet in hac parva civitate thesaurus; latet, inquam, sed homines latet, non Deum. An non thesaurus Dei Maria? ubicunque illa est, et cor ejus. Oculi ejus super eam, ubique respicit humilitatem ancillae suae. Novit coelum Unigenitus Dei Patris? Si novit coelum, et Nazareth. Quidni sciat patriam suam? quidni noverit haereditatem suam? Coelum ex Patre, Nazareth ex matre vindicat sibi, sicut ipse se et Filium David, et Dominum esse testatur. Coelum coeli Domino, terram autem dedit filiis hominum. Cedat ergo ei utrumque necesse est in possessionem, quia non modo Dominus, sed et filius hominis est. Audi etiam quomodo terram sibi tanquam filius hominis vindicat, sed et communicat tanquam sponsus. Flores, inquit, apparuerunt in terra nostra. Neque hinc discrepat, quod Nazareth interpretatur flos. Amat florigeram patriam flos de radice Jesse, et libenter inter lilia pascitur flos campi et lilium convallium. Commendat enim flores pulchritudo, suaveolentia, et spes fructus; gratia triplex. Teque florem reputat Deus; et bene ei complacet in te, si tibi nec honestae conversationis decor, nec bonae opinionis fragrantia, nec intentio desit futurae retributionis. Fructus enim spiritus est vita aeterna. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, In Festo Annuntiationis Beatae Mariae Virginis, Sermo III Source: Migne PL 183.396a-c

The angel Gabriel was sent by God to a city of Galilee called Nazareth. 1 Do you wonder that Nazareth, a little city, was made famous by the announcement of such a great king, and by such a great messenger? But a great treasure was hidden in this little city. Hidden, I say, from men, but not from God. Was not Mary the treasure of God? Then wherever she is, there is His heart. 2 His eyes are upon her, everywhere He looks on the humility of His handmaid. Does the only begotten of God the Father know heaven? If He knows heaven, so Nazareth. Why should He not know His fatherland? Why should He know nothing about His inheritance? He claims Heaven for Himself from the Father, and Nazareth from the mother, just as He gave witness to Himself that He is the son of David and also the Lord. 3 'The heaven of heaven is the Lord's, but earth He gives to the sons of men.' 4 It is necessary therefore that both are given to Him as a possession, because He is not only the Lord but also the Son of Man. Hear how he claims the earth for his own as the Son of Man, speaking as the bridegroom. 'Flowers,' He says, 'have appeared on our earth.' 5 Hence He does not disagree that Nazareth may be interpretated as 'bloom'. The flower of the root of Jesse loves the flower bearing fatherland, and the flower of the field and the lily of the valley is happily nurtured among the lilies. Beauty commends the flowers, and sweet scents, and the hope of fruit, a threefold grace. Shall God reckon you a flower, and shall He be well pleased with you, if the fairness of upright living is not yours, nor the fragrance of good thought, nor the intention to avoid future punishment? For the fruit of the spirit is eternal life. Saint Bernard of Clairvaux, Sermons On The Saints, On The Feast Of The Annunciation, from Sermon 3 1 Lk 1.26 2 Mt 6.21 3 Mt 22.42-45 4 Ps 113.6 5 Song 2.12

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

The Vase And The Salt

Aquae Jericho pessimae erant et terra sterilis. Rogatus ergo Eliseus eas sanare misit sal in vas novum fictile, et demersit illud in flumen, et sanatae sunt aquae pessimae, et terra sterilis. Jericho sunt populi mali et a fructu boni operis aridi. Vas novum fictile: vel sancta Virgo quae fuit vas novum per virginitatem, et fictile, quia terrenum; vel vas novum Christi caro est nova, quae sine peccato nova generatione creata est, id est de matre sine patre: quae et quarta et nova generatio et fictilis, quia mortalis. Sal autem est sapientia, Verbum scilicet Patris. Sal iste dum mittiur a Deo Patre in vas novum, id est in uterum Virginis, vel in carnem assumptam de Virgine, ubi latuit divinitas tanquam in vase; sanatae sunt aquae, id est gentes quae receperunt vas in quo est sal, id est Christum in quo est divinitas. Nam sal in vase, divinitas in carne est. Vas habens sal in aqua est Christus Deus et homo in gente. In nobis quoque sunt vitia et peccata aquae amarae, quae terram nostram, id est animam faciunt sterilem, et submergunt in inferni profundum. Ut ergo sanentur aquae nostrae, opera videlicet nostra, et terra efficiatur vitae fructui idonea, exuamus veterem hominem cum actibus suis; et induti novum effectique vas novum a vitiis mundemur; recipiamus sal verae sapientiae a qua sumus conditi, et in novo homine, qui non moritur, conservemur intacti. Hugo De Sancte Victore, Miscellanea, Liber III, Tit CX, De Incarnatione Verbi figurata per vas novum in quod Eliseus salem misit Source: Migne PL 177.692b-c

The waters of Jericho were bad and the earth sterile. Therefore Elisha, when he was asked to heal them, sent for salt in a new earthenware jar, and he cast it into the river, and the waters were cured of their badness and the earth of its sterility. 1 Jericho is an evil people barren in good works. The new earthen jar is either the Virgin who was a new vase by virginity, and earthen because of the earth, or the new vase is the new flesh of Christ which was created by a new generation without sin, that is, without mother or father, which is then in fourth place a new generation which is earthly because it is mortal. But the salt is wisdom, that is, the Word of the Father. This salt is the Divinity hidden as in a vase sent by God the Father into the new vase, that is, into the womb of the virgin, or to the flesh taken up from the Virgin. The waters are healed, that is, the people are, who receive the vase in which is the salt, that is, Christ in whom is Divinity. For the salt in the vase is Divinity in the flesh. The vase with the salt in the water is Christ, God and man, among the people. In us also there are vices and sins which are bitter waters, because of which our earth, that is, our soul, is sterile, and they drag us down to the depths of hell. Therefore, so that our waters might be healed, that is, our works, and the land be made capable of bearing the fruit of life, let us cast off the old man with his deeds, and put on the new, 2 and endowed with the new, and made a new vase, let us be cleansed from vices. Let us receive the salt of true wisdom by which we are established, and in the new man, who does not die, let us be preserved intact. Hugh Of Saint Victor, Miscellanea, Book 3, Chap 110, On the Incarnation of the Lord prefigured in the vase in which there was the salt for which Elisha sent. 1 4 Kings 2.19-22 2 Ephes 4.22

New And Wonderful

Τίς ἡ καινὴ καὶ παράδοξος αὕτη μυσταγωγία; Τίς ἡ παντοδύναμος καὶ φθαρτοποιὸς τῆς θείας Προνοίας εὐμένεια; Τί τὸ δεινὸν καὶ πάνσοφον κατὰ τοῦ διαβόλου στρατήγημα; Ἠλευθέρωται κόσμος διὰ παρθένου, ὁ διὰ ταύτης τὸ πρὶν ὑπὸ τὴν ἁμαρτίαν πεσών. Διὰ παρθενικοῦ τοκετοῦ τεταρτάρωται δαιμόνων ἀοράτων τὰ τοσαῦτα καὶ τηλικαῦτα συστήματα. Σύμμορφος τοῖς δούλοις ὁ Δεσπότης γέγονεν, ἵνα οἱ δοῦλοι γένωνται σύμμορφοι πάλιν Θεοῦ. Ὤ βῆθλεὲμ πόλις ἡγιασμένη, καὶ τοῖς ἀνθρώποις συγκεκληρωμένη. Ὦ φάτνη, ὦ φάτνη συμμέτοχε τῶν Χερουβὶμ, καὶ ὁμότιμε τῶν Σεραφίμ. Ὁ γὰρ αἰωνίως ὑπ' ἐκεὶνων τῶν θρόνων ἐποχούμενος θεϊκῶς, νῦν ἐν σοὶ σωματικῶς πάλιν αὐλίζεται. Ὦ Μαρία, Ὦ Μαρία, ἡ τὸν ἀπάντων Δημιουρὸν πρωτότοκον κεκτημένη. Ὦ ἀνθρωπότης, ἡ τὸν τοῦ Θεοῦ Λόγον σωματικῶς οὐσιώσασα, καὶ τῶν ἐπουρανίων καὶ νοετῶν δυνάμεων ἐν τούτῳ τῶ μέρει προτετιμημένη. Οὐ γὰρ ἠξίωσε Χριστὸς μορφωθῆναι πρὸς τὰς τῶν ἀρχαγγέλων μορφὰς, οὔτε μὴν πρὸς τὰς τῶν ἀρχῶν, καὶ δυνάμεων, καὶ ἐξουσιῶν ἀτρέπτους εἰκόνας, ἀλλὰ πρὸς σὲ τὴν κατενεχθεῖσαν ἐπὶ τροπὴν, καὶ τοῖς ἀλόγοις ζώοις παρασυμβεβλημένην. Οἱ μὲν γὰρ ὑγιαίνοντες οὐ χρείαν ἔχουσιν ἰατροῦ· ἡ δὲ νόσῳ συχνῇ κατασχεθεῖσα, τηλικούτου καὶ τοιούτου τετύχηκεν ἰατροῦ, ὡς μείζονος τῆς ὑγείας εὐτυχής ἐστι σωτηρίας, τοῦ νοσήματος δραπετεύσαντος. Ἀλλὰ ποῦ νῦν ὁ δυσμενὴς καὶ ἀβρόντητος· ὁ ἀλάστωρ καὶ παμμίαρος δράκων, ὁ μετεωρίζειν εἰς ὕψος τὸν ἑαυτοῦ θρόνον ἐπαγγειλάμενος; Ἀμφιλοχίος Ἐπισκόπος Ἰκονίου, Λογός Α´, Εἰς Τὰ Γενέθλια Τοῦ Μεγάλου Θεοῦ Καὶ Σωτῆρος Ὑμων Ἰησοῦ Χριστοῦ Source: Migne 39.39d-41b

What is this new and wonderful heavenly teaching? What is this almighty and mortal-making benevolence of Divine Providence? What grand subtlety and plan against the devil? The world is liberated by a virgin, that which was previously crushed beneath sin by a virgin. By a virgin's giving birth a whole great mass of unseen demons has been cast headlong into Tartarus. The Lord has been fashioned to be like His servants, so that His servants might again be made like God. O holy city of Bethlehem, you have become a common inheritance for men. O manger, O manger, fellow participant with the Cherubim and sharing the honour of the Seraphim. For He who is eternally seated above those celestial thrones, 1 is now laid on you in the flesh. O Mary, Mary, for your first born son you have the Creator of all things. O humanity, which the Word of God has made its corporeal substance and for this is more highly honoured than the heavenly and intellectual powers. For Christ did not take on the form of an archangel, 2 nor the changeless images of principalities and virtues and powers, but He has come down to your changeable nature, which has been compared to the brute animals. 3 There is no work for a physician with the healthy, 4 but there is much to occupy him with the sick, and only with such a great physician does it happen that when the sickness is expelled, there comes about a greater salvation superior to health. Where now that wicked enemy, that wretched and abominable dragon, who said that he would set up his throne in the heights? 5 Amphilocius of Iconium, from from Sermon 1, On The Birth of our Almighty God and Saviour Jesus Christ 1 Ps 79.2 2 Heb 2.16 3 Ps 48.13 4 Mt 9.12 5 Isaiah 14.13

Night, Dawn And Day

Maria diluculum. Diluculum, de quo dicitur, Osee: Quasi diluculum praeparatus est egressus ejus. Diluculum dicitur. Ortus Mariae fuit diluculum diei gratiae: quia usque ad ipsam duravit nox quam prima mater in mundum introduxit. Et hujus diluculi principium fuit obscurum per originale, sed cito illuminatum, scilicet in sanctificationes sicut supra dictum est de aurora. Ortus vero Christi fuit plena dies. Unde tunc canitur illud Isaise: Populus qui ambulabat in tenebris, vidit lucem magnam. Ideo etiam tunc dictum est pastoribus: Natus est vobis hodie Salvator, etc. Et dictum est hodie cum esset nox: quia de illa nocte praedixerat Psalmista: Nox sicut dies illuminabitur, etc. Sanctus Albertus Magnus, De Laudibus Beatae Mariae Virginis, Liber Septimus, De Appellationibus Mariae, Caput VIII Source: Here, p219

Mary As Daybreak The daybreak of which Hosea says, 'As the daybreak His going forth is prepared.' 1 Mary was the dawn arising for the grace of the day, because until her the night which our first mother brought about prevailed. And the beginning of this dawn was the darkness that was, but suddenly it was illuminated, that is, into sanctification, as was previously said about the dawn. But Christ was the fullness of the day. Whence it is sung in Isaiah: 'The people who have walked in darkness have seen a great light.' 2 Therefore it was said to the shepherds, 'Today a Saviour is born to you.' 3 And it was said 'today' when it was night, because of that night the Psalmist foretold, 'Night shall be illuminated like the day.' 4 Saint Albert The Great, On the Praises of The Blessed Virgin Mary, Book 7, On The Names of Mary, Chapter 8 1 Hosea 6.3 2 Isaiah 9.2 3 Lk 2.11 4 Ps 138.12

Blessings And Belief

Et beata quae credidit, quoniam perficientur ea quae dicta sunt ei a Domino... Vides non dubitasse Mariam, sed credidisse, et ideo fructum fidei consecutam. Beata, inquit, quae credidit. Et vere beata, quae sacerdote praestantior. Cum sacerdos negasset, virgo correxit errorem. Nec mirum si Dominus, redempturus mundum, operationem suam inchoavit a matre, ut per quam salus omnibus parabatur, eadem prima fructum salutis hauriret ex pignore. Pariterque notandum quanta Elisabeth animum gratia, Maria intrante, ditavit, quem simul de praeterito, praesenti, atque futuro, per prophetiae spiritum illustravit. Dicens enim, Beata quae credidisti, aperte indicat quia verba angeli quae dicta ad Mariam fuerant per spiritum agnovit. Atque subiungens: Perficientur ea quae dicta sunt tibi a Domino, quae etiam eam in futuro sequerentur praevidit. Matrem vero Domini sui nominans, quia Redemptorem humani generis in utero portare intellexit. Sanctus Beda, In Lucae Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.321b

And blessed she who believed that these things which were said to her from the Lord shall be fulfilled...1 You see that Mary did not doubt, but believed, and therefore the fruit of faith followed. 'Blessed,' she says, 'she who believed.' And truly she is blessed who surpasses a priest. When he denied, the Virgin corrected the error. Do not wonder if the Lord who shall redeem the world begins His work with His mother, that she through whom salvation was prepared for all is the first to receive the fruit of salvation from Him who guarantees it. Along with which it should be noted how much the soul of Elizabeth was enriched by Mary's coming, she who at the same time, through the spirit of prophecy, was able to offer enlightenment concerning the past, present and the future. For saying, 'Blessed she who has believed,' she openly indicates that through the Spirit she knew the words which were spoken to Mary. And adding, 'These things which were said to you from the Lord,' she foresees what will follow in the future. And she names her mother of her Lord because she understands that the Redeemer of the human race is carried in her womb. Saint Bede, Commentary On The Gospel of Saint Luke, Book 1 1 Lk 1.45

The Necessity Of Revelation

Haec eo cogitante, apparuit ei angelus in somnis, dicens... Quoniam ergo auditio verborum Mariae, et consideratio vitae ejus, mala suspicari de ea non sinebat Joseph: considerato autem conceptionis ejus non permittebat eum ad plenum bona aestimare de ea, et sic animus ejus inter utrasque partes fluctubat, et tenere eam timebat, et tradere eam non audebat: propter hoc necessaria fuit ei revelatio illa divina. Si enim ipsa Maria, quae angelum viderat, et audierat sibi loquentem tam de sua conceptione, quam de Elizabeth, ascendit in montana, ut videret Elizabeth, et ipso confirmaretur aspectu: quanto magis Jospeh post verba conceptionis Mariae, post considerationem vitae ejus, adhuc nutabundus necessariam habuit revelationem divinam? Propter tres ergo causas apparuit ei. Primum ne justus homo ignorans faceret rem injustam ex propositio justo; deinde propter honorem matris ipsius. Nam si dimissa fuisset, etsi non apud fideles, tamen apud infideles turpi suspicione carere non poterat. Tertio, ut intelligens Joseph sanctam conceptionem diligentius se in futurum custodiret illa, quam prius. Prius enim servavit se propter disciplinam justitiae, postea autem et propter timorem partus hujusmodi. Quare non ante conceptionem virginis venit ad Joseph? Ut ne cogitaret quae cogitavit, ne pateretur quae passus est Zacharias, qui culpa infidelitatis incurrit de conceptione conjugis jam longaevae. Incredibilior enim erat res virginem posse concipere, quam anum. Si ille sacerdos constitutus rem faciliore fore non credidit, quanto magis iste popularis rem difficiliorem fieri non credidisset? Si ipsa Maria, angelo sibi dicente de conceptione sua, pene non credebat propter virginitatem suam, dicens: Quomodo fiet hoc, quoniam virum non cognosco, quomodo Jospeph fuertat crediturus referenti de altero quod sine viro conciperet? Opus Imperfectum in Matthaeum, Homilia I Source: Migne PG 56.639

While he was considering this, an angel appeared to him in a dream, saying... 1 Because therefore the report of the words of Mary and the consideration of her life, did not allow Joseph to suspect wickedness of her, and yet regarding her pregnancy it was not permitted him to judge the true fullness of the good of it, and so his soul wavered between two sides, for he feared to keep her, and he did not dare send her away, on account of this it was necessary that he should receive a Divine revelation. For if Mary who saw the angel and heard him speaking so much about her child bearing and Elizabeth's, then went into the hilly country to see Elizabeth and had it confirmed in her sight, 2 how much more after the report of the pregnancy of Mary and after the consideration of her life, did Joseph, because of his uncertainty, have need of Divine revelation? Therefore on account of three causes the angel appeared to him. Firstly lest a just man do something unjust in ignorance because of an honest decision. Secondly for the sake of the honour of His mother, for if she was sent away, she would not have been spared the suspicion of the wretched faithless, if not of the faithful. Thirdly so that when Joseph understood the holy conception he would guard her more lovingly in the future than he did before. For before he protected her according to the rule of righteousness but afterwards would do so because of reverence due to her bearing. Why did the Virgin not come to Joseph before the pregnancy? Lest he think what Zachariah thought and suffer what happened to him who fell into the fault of disbelief concerning the conceiving of his wife who was advanced in years. 3 For it is more unbelievable that a virgin can conceive than an old woman. If that man who was a priest was so easily moved to disbelief, how much more would Joseph have disbelieved in a thing more difficult to credit among people? If Mary, to whom an angel spoke about her conceiving, was not able to fully believe because of her virginity, saying, 'How could this be, when I have not known a man?' 4 how would Joseph have believed that she had conceived without a man? Opus Imperfectum on Matthew, from Homily 1 1 Mt 2.3 2 Lk 2.14

Keeping A Secret

Inventa est... A Joseph sicut a viro curioso circa uxorem suam. Habens in utero, id est, gravida post tres menses, scilicet cum de Elizabeth rediisset. Divina voluntate factum est quod virgo noluit annuntiationem angeli marito suo aperire. Si enim puella ei revelaret, non facile sibi crederet, imo aliquam culpam forsitan suspicaretur. Ideo sibi celandum erat, donec angelica demonstratione illum secretum sibi detegeretur... Joseph autem... Cum rem adeo mirabilem inveniat Joseph, in dubium ponitur quid faciat. Cum enim eam castam novisset, et unde malum posset suspicari de ea, nesciret, impium esset si eam diffamaret Ex altera parte justitia non exigebat, ut rei incognitae se copularet, quia aut bona erat aut mala. Si mala erat, rei malae sociari non debebat. Si bona erat, timebat quod non esset dignus. Itaque medium consilium invenit, ut occulte eam dimittat, ut eam dimissam non videatur dimisisse, sed semper loquatur cum ea, et semper procuret eam, et tamen in assidua cohabitatione non recipiat, cum vellet eam dimittere, quia justus erat, occulte, pius nominatur, eam ab infamia defendens, et hoc est, cum justus esset voluit dimittere; cum nollet traducere in publicum, id est, infamare, voluit hoc facere occulte. Ubi nos habemus traducere, Graeci habent propalare. Vel, cum noluit eam traducere in domum suam ad cohabitationem assiduam. Itaque diu cogitavit. In quo notatur animus sapientis, qui nihil temere vult incipere. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput I Source: Migne PL 162.1250a-b

She was found to be with child... 1 By Joseph, as a man attentive to his wife. 'She was found to be with child,' that is, she grew heavy after three months, that is, when she returned from Elizabeth. 2 By the Divine will the Virgin did not wish to disclose the annunciation of the angel to her husband. For if the girl had revealed it to him, he would not easily have believed it, but he would have suspected some fault. Therefore she concealed it from him until that secret was revealed to him by an angelic revelation... 'But Joseph...' When Joseph discovered the wondrous thing, he doubted what was done. For when he knew her to be chaste and he did not know how this wrong could have been done to her, it would have been wicked to defame her. On the other hand justice did not demand that he bind himself to something unknown, whether it was good or evil. If it was evil, he should not associate with it, if it was good, he should fear that he was unworthy of it. Therefore he found a middle course, which was to send her away secretly, so that being dismissed he would not seem to have dismissed her, but he could always speak with her and have care for her, and yet not dwell in close association with her. When he wished to send her away secretly because he was righteous, he is named pious, because he wished to protect her from shame, and that is why as a righteous man he wished to send her away, not wishing to disgrace her in public, that is, to defame her, and so he wished to do so secretly. Now where we have 'disgrace' the Greek has 'make notorious.' So he did not wish to disgrace her in his own house by continual association. Thus he thought long upon it, in which one may note the soul of the wise man, who does not venture to begin anything without consideration. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 1 1 Mt 1.18 2 Lk 1.39-57

Faith And The Shadow

Ergo justus ex fide vivit, beatus exsultat in specie: et ideo sanctus homo vivit interim in umbra Christi, sanctus angelus in splendore vultus gloriae gloriatur. Et bona fidei umbra, quae lucem temperat oculo caliganti, et oculum praeparat luci; scriptum est enim: Fide mundans corda eorum. Fides itaque lucem non exstinguit, sed custodit. Quidquid sane est illud quod videt angelus, hoc mihi umbra fidei servat, fideli sinu repositum, in tempore revelandum. Annon expedit tenere vel involutum, quod nudum non capis? Denique et Mater Domini vivebat in umbra fidei, cui dictum est: Et beata quae credidisti. Habuit et de Christi corpore umbram, quae audivit: Et virtus Altissimi obumbrabit tibi. Nec enim vilis umbra, quae de virtute Altissimi formatur. Et vere virtus in carne Christi, quae virgini obumbravit, ut quod impossibile erat mortali feminae, objectu tamen involucri vivifici corporis ferret praesentiam majestatis, et lucem sustineret inaccessibilem. Virtus plane, in qua omnis contraria fortitudo debellata est; et virtus et umbra fugans daemones, tutans homines; aut certe virtus vegetans, umbra refrigerans. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo XXXI, De excellentia divinae visionis, et quomodo in praesenti sanctis viris gustus divinae praesentiae variatur, pro variis animae desideriis. Source: Migne PL 183.944d-945b

Therefore the just man lives by faith, 1 and the blessed one rejoices in the vision. So the holy man yet lives in the shadow of Christ, and the holy angel above is glorified in the glory of the splendor of His face. But the shadow of faith is a good, for it tempers the light to the darkened eye and prepares it for the light. It is written: 'He cleansed their hearts by faith.' 2 Therefore faith does not extinguish the light but protects it. Whatever the angel truly sees is preserved for me by the shadow of faith, desposited in its faithful lap, to be revealed in time. If you cannot yet grasp it, will it not profit to have it veiled? The Lord's Mother lived in the shadow of faith, to whom it was said: 'And blessed is she who has believed.' 3 Even the body of Christ was a shadow for her, she who heard: 'The power of the Most High will shadow you.' 4 That is no common shadow which is fashioned by the power of the Most High. Certainly there was power in the flesh of Christ that overshadowed the Virgin, since by the barrier of the wrapping of His vivifying body she bore the majestic presence, and endured the unapproachable light, a thing impossible for a mortal woman. Which power indeed overcame every opposing might. Both the power and the shadow puts demons to flight and protects men.Certainly it is an invigorating power, a cooling shade. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 31, On the excellence of the Divine vision, and how in the present the taste of the Divine presence differs for holy men, because of the differing desires of the soul. 1 Habak 2.4 2 Acts 15.9 3 Lk 1.45 4 Lk 1.35

Lineages

Ἡ μὲν ἱερὰ τῶν Εὐαγγελίων πυκτὴ, ἡ εἰς τὸν Ἰωσὴφ τὴν γενεαλογίαν κατάγουσα ἐκ τοῦ Δαβὶδ ἔλκοντα τὴν συγγένειαν, ἠρκέσθη δι' αὐτοῦ ἀποδεῖξαι καὶ τὴν Παρθένου τοῦ Δαβὶδ συμφυλέτιδα· τοῦ θείου νόμου τὰς συζυγίας αὐτοφύλους θεσπίζοντες γίνεσθαι. Ὁ δὲ τῶν οὐρανίων ὑποφήτης δογμάτων, ὁ μέγας ἀπόστολος Παῦλος, ἀναφανδὸν διασαφεῖ τὴν ἀλήθειαν, ἐκ τοῦ Ἰούδα μαρτυρῶν ἀνατεῖλαι τὸν Κύριον. Ταῦτα δὲ δριμύτερον ἐπιστάμενος, μὴ εἰρωνεύου τὴν ἐπερώτησιν. Οὐ γὰρ λανθάνεις θηρῶν τὴν εὐτέλειαν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ Ζ´ Τιμοθεῳ Source: Migne PG 78.184c

The holy book of the Gospels gives the genealogy of Joseph, drawing the lineage from David, 1 and there is enough there to demonstrate that the Virgin was also from the same tribe of David, which marriage in the same tribe the Divine law ratifies. 2 But however you understand the heavenly teachings, the great Apostle Paul, explains the truth most openly, when he bears witness that the Lord arose from Judah. 3 And these things knowing more accurately, you need not give voice to this question. You cannot hide the inferiority of beasts. Saint Isidore of Pelusium, Book 1, Letter 7, Timotheus 1 Mt. 1-16 2 Numb 36.8 3 Hebr 7.14

The Crystal Window

Maria virginitas fuit multipliciter privilegiata. A patriarchis quisbusdam operibus praefigurata. Praefigurata enim fuit in fenestra crystallina, quam Noe fecit in arca secundum quod tradunt Hebraei, quae excludebat aquam crystallina, suscepta aliunde luce. Arca Maria, fenestra crystallina euius virginitas, quae excludit ab ea aqua carnalium voluptatum, et qua digna fuit in se suscipere Christum lucem veram. Unde eleganter dicit quidam: Si crystallus fit humesta, atque soli fit subiecta, scintillat igniculum. Nec crystallus nec in partu soluitur pudoris signaculum Sanctus Albertus Magnus, De Laudibus Beatae Mariae Virginis, Liber Quartus, De Virtutibus Mariae, Caput IX, De Virginitate Mariae Source: Here, p113

The virginity of Mary was privileged in many ways. She was prefigured by certain works of the patriarchs. Indeed she was prefigured by the crystal window which Noah made in the ark according to the traditions of the Hebrews, which crystal excluded the water and received light from elsewhere. Mary is the ark, the crystal window is her virginity, which kept from her the water of carnal pleasure and by which she was worthy to receive Christ into herself, the true light. Whence elegantly it has been said that if crystal is moistened and exposed to the sun, it flashes with sparks. The crystal does not dissolve, nor does the seal of modesty in her delivery. Saint Albert The Great, On the Praises of The Blessed Virgin Mary, Book 4, On The Virtues of Mary, Chapter 9, On The Virginity of Mary

Virginity And Virtue

Ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ· ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦοί με πᾶσαι αἱ γενεαί. Ἀλλ' οἷον τὸ τῆς παρθενίας χρῆμα; Τὰς μὲν γὰρ ἄλλας ἀρετὰς ἀσκῆσαι θέλων ἕκαστος, ὑπὸ τοῦ νόμου ῥυθμίζεται, δὲ παρθενία, τὸν νόμον ὑπερβᾶσα καὶ μείζονι σκοπῷ τὴν ἀγωγὴν τῆς πολιτείας ἔχουσα, γνώρισμα μέν ἐστι τοῦ μέλλοντος αἰῶνος, εἰκὼν δὲ τῆς τῶν ἀγγέλων καθαρότητος. Πολλὰ μὲν οὖν εἰπεῖν τις ἔχοι περὶ αὐτῆς· ἵνα δὲ μὴ ἐν φανεροῖς ἐνδιατρίβω λέγων, ἓν ἀντὶ πάντων τοῦτ’ εἰπών, τῆς ἀρετῆς ταύτης δείξω τὸ μέγεθος. Ὁ γὰρ Δεσπότης τοῦ παντὸς ὁ Θεὸς Λόγος, θέλοντος τοῦ Πατρὸς ἀνεγεῖραι καὶ ἀνακαινίσαι τὰ πάντα, μητέρα τοῦ σώματος οὗ ἔμελλε φορεῖν οὐδένα πλὴν παρθένον ἠθέλησε γενέσθαι καὶ γέγονε· καὶ οὕτως ἡμῖν ἅνθρωπος ἐπεδήμησεν ὁ Κύριος· ἵν’ ὥσπερ τὰ πάντα δι’ αὐτοῦ ἐγένετο, οὕτω καὶ παρθενία ἐξ αὐτοῦ γένηται καὶ δι’ αὐτοῦ πάλιν εἰς ἀνθρώπους χάρις αὕτη δοθῇ καὶ αὔξουσα διαμείνῃ. Ὅσον τοίνυν καύχημα παρθένων ἐστὶ τοῦτο καὶ γνώρισμα τῆς ἐν αὐτῷ θεότητος, ἔξεστιν ἐκ τούτου μαθεῖν· Εἰ τῶν ἁγίων μαρτύρων οἱ γονεῖς εἶσι περίβλεπτοι διὰ τὴν τῶν υἱῶν ἀνδρίαν καὶ χαίρει Σάρρα τεκοῦσα τὸν Ἰσαάκ, καὶ μακάριοι ὅσοι ἔχουσιν ἐν Σιὼν σπέρμα καὶ οἰκείους ἐν Ἰερουσαλήμ, ὥς φησιν ὁ προφήτης, πόσον ἄν τις εἴποι τὸ καύχημα τῆς ἁγίας Παρθένου καὶ θεοειδοῦς Μαρίας, ὅτι μήτηρ Λόγου κατὰ τὴν γένεσιν τῆς σαρκὸς γέγονέ τε καὶ χρηματίζει; καὶ γὰρ τὸν θεῖον τόκον τοῦτον στρατιὰ μὲν ἀγγέλων ὕμνησε· γυνὴ δὲ τὴνφωνὴν ἐπάρασα ἔλεγε· Μακαρία κοιλία ἡ βαοτάσασά σε καὶ μαστοὶ οὓς ἐθήλασας. Καὶ αὐτὴ δὲ ἡ κυριοτόκος Μαρία καὶ ἀειπάρθενος, εἰδυῖα τὸ έν αὐτῇ γενόμενον, ἔλεγεν· Ἀπὸ τοῦ νῦν μακαριοῦσί με πᾶσαι αἱ γενεαί. Ὃ δε γέγονε τῇ Μαρίᾳ, τοῦτο πάσαις ταῖς παρθένοις εἰς εὔκλειάν ἐστιν. Αὗται γὰρ ὡς ἀπὸ ρίζης ἐκείνης λοιπον κλάδοι κρέμανται παρθενικαί. Ἅγιος Ἀθανάσιος ο Μέγας, Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Ἐκλογή Source: Migne PG 27.1393a-c

For He has looked on the humility of His handmaiden, and behold now all generations will call me blessed. 1 But what sort of thing is this virginity? If someone wishes to exert themselves in some other virtue, they are directed by the law, but virginity, which exceeds the law, even works the establishment of a greater goal of life, indicating the future life, it being an image of angelic purity. I might say many things in support of this, but lest I delay too much in speaking of obvious things, one thing among all I shall speak of that I might show that this virtue is superior to all the others. For God the Word, the Lord of all, when the Father wished to renew and raise up all things, chose for the mother of the body He would bear nothing else but virginity, which was done and so the Lord dwelt as a man among us, whence as everything was made through Him, 2 so virginity was lifted up by Him, and through Him was given as a grace to men and guarded for growth. That virginity is so glorious that it is an indication of His Divinity, one may learn by considering that if the parents of the holy martyrs are amazed by the fortitude of their children, if Sarah rejoiced to give birth to Isaac, and blessed is every seed of Sion and the families of Jerusalem, as the Prophet says, 3 how much more might one say and proclaim it of the glory of the Holy Virgin and blessed Mary, who was the mother of the Word according to the birth of the flesh? Indeed that Divine birth was celebrated by a host of angels, 4 and a woman with raised voice said, 'Blessed the womb that bore you and the breasts that gave you suck.' 5 For indeed that bearer of the Lord, the ever virgin Mary, when she knew she carried Him in herself, said: 'From now all generations will call me blessed.' 6 He whom Mary carried, is the glory of all virgins. For from that root they hang as virgin branches. Saint Athanasius The Great, Fragment on Luke 1 Lk 1.48 2 Jn 1.3 3 Isaiah 35.10 4 Lk 2.13-14 5 Lk 11.27 6 Lk 1.48

Mary And The Angels

Gaudeamus omnes in Domino, diem festum celebrantes... Gaudent angeli, quia Christi Mater hodie in coelum assumpta est. Cum homines gaudant, qui semper sunt in tristitia et moerore, quomodo non gauderent angli, quorum natura est gaudere, quorum conditio trsititiam non admittit/ Qui gaudent super uno peccatore poenitentiam agente, quomodo non guaderent super Matre Dei coelos ascendente? Quare non gaudeant anglei, cum gaudeat Dominus angelorum? Gaudet Christus, et Matri suae hodie festinus occurrit: nec dedignatur suae legi satisfacere: per quam parentes honorari praecipit. David qui Christi figurativam gerebat imaginem, gaudebat et psallebat coram arca veteris testamenti. Putatis quod non gaudeat Christus coram novi testamenti, coram cella aromatum, coram propitiatorio exauditionis, coram sacrario Spiritus sancti? Gaudeant angeli, et occurrant dominae suae, reginae angelorum, mediatrici Dei et hominum. Attendant quid olim fecerit Joannes, dum adhuc esset in utero matris suae. Quamvis esset clausus et nondum productus in lucem, gaudens tamen gestiebat in occursum Mariae. Anima pueri liquefacta est, ut Maria locuta est. Liquefiant angeli, et vocem Mariae audituri, et Mariae praesentia fruituri. Gaudeant pro se, gaudeant pro nobis: pro se, quia suam in coelo recipiunt advocatam. Neminem, quaeso, moveat, fratres mei, quid Mariam voco reginam angelorum et dominam. Gloriantur angeli se illam habere dominam, quam Dominus angelorum sibi elegit in matrem: Ipsa quanto gloriosius et ineffabilius peperit filium et haeredem Dei, tanto differentius, et prae cunctis gloriosius nomen haereditavit. Magnum et gloriosum est in angelo quod factus est Dei minister. Procul dubio majus et gloriosius est in Maria, quod facta est Dei Mater. Sicut Apostolis dicit: Nec oculus vidit, nec auris audivit, nec in cor hominis ascendit, quanta sunt, quae praeparavit Deus diligentibus se. Si Deus praeparat tam pretiosa diligenti se, quanta putatis praeparat gignenti se? Cui angelorum dictum est: Spiritus sanctus superveniet in te? Adhuc eminentiorem vobis demonstro praerogativam. Veni, electa mea, et ponam in te thronum meum. Cui angelorum dictum est unquam tam venerabile, tam amabile, tam familiare verbum: Veni, inquit, electa mea, veni. Vocatio est ad supereminentem gloriae mansionem. Multi, quidem sunt vocati, pauci vero electi. Ista est vocata et electa, non solum electa, sed et praelecta. Elegit eam Deus, et praeelegit eam. Beata, Domine, quam elegisti, habitabit in atriis tuis, imo si verba Domini attendamus, habitabit in ea, et ponet in ea thronum suum, quoniam elegit eam in habitionem sibi. Haec requies mea in saeculum saeculi: hic habitabo, quoniam elegi eam. Petrus Blenensis, Sermo XXXIII, In Assumptione Beatae Mariae Source: Migne PL 207.660b-661b

Let all rejoice in the Lord, celebrating the feast day... The angels rejoice because today the Mother of Christ is taken up to heaven. When men rejoice, who are always amid tears and mourning, how shall the angels not rejoice, whose nature it is to rejoice, whose nature does not admit grief? They who rejoice over the repentance of one sinner, 1 shall they not rejoice over the ascension of the Mother of God to heaven? Why shall the angels not rejoice when the Lord of the angels rejoices? Christ rejoices, and today He hastens to His mother, He does not refuse to honour His law through which He commands that parents be honoured. 2 David, who was a figure and image of Christ, rejoiced and sang before the ark of the Old Testament. 3 Do you think that Christ shall not rejoice before the ark of the New Testament, before the storehouse of perfumes, before the one eager to hear prayers of atonement, before the shrine of the Holy Spirit? Let the angels rejoice and run to their Lady, the queen of the angels, the mediatrix of God and men. Let them consider what once happened with John, while he was yet in the womb of his mother. Although he was enclosed and not yet brought into the light, yet he rejoiced and leapt at the coming of Mary. 4 The soul of the child melted as Mary spoke. The angels shall melt at hearing the voice of Mary, and in the enjoyment of her presence. Let them rejoice for themselves, let them rejoice for us; for themselves, because they have received an advocatess in heaven. Let no one be troubled, I beg, my brothers, because I call Mary the queen and lady of the angels. Let the angels glory for themselves that they have her as their lady, whom the Lord chose for His own mother. As she who bore the son and heir of God is more glorious and ineffable, so before all she inherited a more distinguished and glorious name. Great and glorious it is for an angel to have been made a minister of God. Without doubt it is greater and more glorious for Mary that she was made the mother of God. So the Apostle says: 'What the eye has not seen, nor the ear heard, nor has arisen in the heart of man, how much more are the things which God has prepared for those who love him.' 5 If God prepares such precious things for those who love him, how much more do you think for her who bore him? To which of the angels was it said: 'The Holy Spirit shall come upon you?' 6 Yet I shall show you a yet more eminent prerogative: Come, my chosen one, and I shall place my throne in you. To whom of the angels was anything said which was so honourable, so loving, so dear? 'Come, ' He says, ' my chosen one, come.' 7 It is a summoning to the most eminent of the seats of glory. 'Many are called, but few are chosen.' 8 She is called and she is chosen, and not only chosen but even chosen before all others. God chose her, and He chose her before all others. Blessed is she whom you have chosen, Lord, who shall dwell in your halls, and truly, if we attend to the word of the Lord, He shall dwell in her and place His throne in her, 'Because He chose her for His dwelling place. This is my rest forever, here I shall dwell, because I have chosen her.' 9 Peter of Blois, from Sermon 33, On The Assumption of The Blessed Mary 1 Lk 15.10 2 Exod 20.12 3 2 Kings 6.14-15 4 Lk 1.41 5 1 Cor 2.9 6 Lk 1.35 7 Song 2.10 8 Mt 22.14 9 Ps 131.13.14

Mary And The Cedar

De celsitudine Mariae. Ratione suae magnitudinis, vel altitudinis, seu celsitudinis, vel sublimitatis, aut eminentiae, comparatur Maria cedro, quae est arbor procera et eminentissima super omnes arbores. Unde et a quibusdam appellatur rex arborum, quae videlicet Maria in hoc quod facta est mater Dei, nec primam similem visa est, nec habere sequentem. Unde beatus Bernardus: Haec est virginis nostrae gloria singularis, etc, ut supra. Propter hoc dicit de se: Quasi cedrus exaltata sum in Libano. Sanctus Albertus Magnus, De Laudibus Beatae Mariae Virginis, Liber Quartus, De Virtutibus Mariae, Caput VIII Source: Here, p112

On the Exaltedness of Mary. By reason of her greatness, or her highness, or her exaltedness, or her sublimity, or her eminence, Mary is compared to the cedar, which is a tree most high and eminent over all other trees. Whence by some it is called the king of the trees, and certainly Mary, in that she was made the Mother of God, is seen not to have one like her in primacy, nor to have a successor. Whence the blessed Bernard says, 'This is the unique glory of our virgin.' 1 Because of this it is said concerning her: 'I am like a cedar raised high in Lebanon.' 2 Saint Albert The Great, On the Praises of The Blessed Virgin Mary, Book 4, On The Virtues of Mary, Chapter 8 1 Bernard In annuntiatione B. V. Mariae Sermo II De Septiforma Spiritu in Christo Migne PL 183.391a 2 Sirach 24.13

John And The Lamp

Nos ergo magnificentiam gloriae sanctitatis in Joanne loquamur, quam si non possumus imitari, studeamus tamen cum gaudio admirari. Si non possumus splendere ut lucerna quam praeparavit Dominus Christo suo, ambulemus saltem in splendoribus hujus lucernae. Quod Joannes lucerna sit perhibet ille cujus testimonia credibilia facta sunt nimis; Christus scilicet in Evangelio loquens: Erat, inquit, Joannes lucerna ardens et lucens. Erat Joannes quasi lucerna sub modio, dum adhuc in utero matris clausus, ardebat desiderio Domini sui venientis et in occursum suum gestiens exsultabat. Sed lucerna quae tunc erat sub modio, ponenda erat super candelabrum, ut luceret omnibus, qui in domo sunt, et quae illuminabat tunc solum modium, totum mundum novis irradiatura est fulgoribus. Nonne modium suum, illuminabat qui matri suae, mediante Spiritu sancto, tanti sacramenti notitiam revelabat? Et unde hoc mihi, dixit Elisabeth, ut veniat Mater Domini mei ad me? Quis tibi indicavit, o mulier sancta, quod veniret ad te Mater Domini tui? Ut facta est, inquit, vox salutationis tuae in auribus meis; exsultavit infans in gaudio, in utero meo. Ardebat itaque Joannes, quia de excelso missus fuerat ignis per os Gabrielis in alvum Virginis, ut per os Virginis ad parvulum veniens sanctus Spiritus ardorem infunderet, ipsuumque lucernam Domino praepararet. Petrus Blenensis, Sermo XXVII, In Festo Sancti Joannis Baptisae Source: Migne PL 207.642b-d

Let us then speak of the magnificence of the glory of the holiness in John, which if we cannot imitate, then let us strive with joy to admire it. If we cannot shine as a lamp which was prepared for his Lord Christ, let us at least walk in the splendour of this lamp. That John is a lamp the testimony of that one who is certainly to be trusted is given, 1 that is, Christ, who said in the Gospel: 'John was a lamp blazing and shining forth.' 2 John was like a lamp beneath a bushel; 3 while he was yet enclosed in the womb of his mother, he blazed up with a desire for the coming of His Lord and exalted joyfully at meeting Him. But the lamp which was then beneath a bushel, was to be placed on a stand, that it shine forth for all who are in the house, and that which then gave light only to the bushel, was to cast forth its new rays through the whole world. Is it not that he illuminated the bushel, who revealed to his mother, by the mediation of the Holy Spirit, the knowledge of such a great mystery? Elizabeth said, 'Why is it that the mother of my Lord comes to me?' Who told you, O holy woman, that the Mother of your Lord came to you? She said, 'The voice of your greeting came to my ears and the child leapt up joyfully in my womb.' 4 Thus John blazed up, because fire was sent from on high through the mouth of Gabriel into the womb of the Virgin, that through the mouth of the Virgin coming to the little one the Holy Spirit pour fire, and he be prepared as a lamp for the Lord. Peter of Blois, from Sermon 27, On The Feast of Saint John the Baptist 1 Ps 92.5 2 Jn 5.35 3 Mt 5.15 4 Lk 1.43-44

Standing Beside The Cross

Stabant autem iuxta crucem Hic notatur compatientium paucitas; quia ex omnibus caris eius tres aderant mulieres, inter quasi et Mater Domini, cui etiam Dominus compatiebatur. Et notantur hic quator: mulierum ad Dominum compassio, Domini erga Matrem sollicitudo et ex sollicitudine recommendatio et ultimum recommendationis acceptio. Notatur ergo mulierum compassio in hoc quod dicit: Stabant iuxta crucem Iesu; ideo corpore appropinquabant, quia affectus compassionis trahebat. Alii vero longe recesserant per incompassionem; under dicitur in Psalmo: Qui iuxta me erant de longe stererunt. Sed istae steterunt iuxta, quae magis diligebant, scilicet Mater eius, quae super omnes compatiebatur; under Lucae secundo: Tuam ipsius animam pertransibit gladius; et soror Matris eius Maria Cleophae; haec fuit mater Iacobi. Notandum est, quod Anna dicitur habuisse tres viros: Ioachim, Cleopham et Salome, et ex istis tribus viris habuit tres Marias, scilicet Matrem Domini, quae fuit filia Ioachim; matrem Iacobi, quae fuit filia Cleophae; matrem Simonis et Iudae, quae fuit filia Salome. Et Maria Magdalene, quae dicata est a Magdalo castro. Istae tres mulieres tanquam magis compatientes stabant iuxta crucem Domini Cum vidisset ergo Iesus. Hic notatur secundum, scilicet Domini erga Matrem sollicitudo, in hoc, quod respexit eam et cui posset eam recommendare; under dicit: Cum vidissset ergo Iesus Matrem; cum vidisset ut sollicitus; primae ad Timotheum quinto: Si quis suorum et maxime domesticorum curam non habet,etc. Et Chrysostomus: Hic multam dilectionem monstrat Dominus ad Matrem et commendat eam discipulo, erudiens nos, usque ad ultimam respirationem omnem facere diligentiam eroum qui nos genuerunt. Exodi vigesimo: Honora patrem tuum et matrem tuam. Hoc quod praecepit, implevit. Et discipulum stantem, quem diligebat; et ideo eam sibi familiariter recommendare poterat. Stabat Ioannes, non recesserat; unde erat unus de illis quibus dicitur Lucae vigesimo secundo: Vos estis, qui permansistis mecum in tentationibus meis. Dicit Matri suae... Hic notatur tertium, scilicet diligens recommendatio; unde dicit: Mulier, ecce, filius tuus; quasi: ita confidas de eo sicut de filio. Deinde dicit discipulo: Ecce, mater tua... Quasi: ita eam custodias ut matrem. Et ex illa hora accepit eam discipulus in suam. Hic notatur recommendationis acceptio; in suam, scilicet matrem, accepit, ut illam, sicut matrem filius, honoraret, custodiret, et servaret. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XIX Source: Here, p1140-43

But they stood beside the cross...1 Here should be noted the fewness of the compassionate. From all his dear ones there were three women who drew near. Among whom was the mother of the Lord, to whom the Lord Himself was compassionate. And here may be noted four things: the compassion of the women for the Lord, the care of the Lord for His mother and from the care the commission, and finally the acceptance of the commission. The compassion of the women is noted when it is said, 'They stood beside the cross of Jesus,' therefore they were near in body because the force of compassion drew them. Others, however, had withdrawn to a distance because of a lack of compassion, whence it is said in the Psalm: 'Those who were near me, stand far off.' 2 But these women stood near, because they loved more, that is, His mother, who above all suffered with Him, whence in the second chapter of Luke: 'A sword will pass through your soul,' 3 and also the sister of His mother, Mary of Cleophas, she who was the mother of James. It must be noted that it is said that Anna had three husbands, Ioachim, Cleophas and Salomas, and from these three men were the three Marys, that is the mother of the Lord, who was the daughter of Ioachim, the mother of James, who was the daughter of Cleophas, and the mother of Simon and Judas, who was the daughter of Salomas. 'And Mary Magdalene,' who was so called from the town of Magdala. These three women, as those who were suffering more, stood beside the cross of Christ. When Jesus saw...4 Now secondly the care of the Lord for His mother is noted, in that He looked on her and to whom he entrusted her, whence it says, 'When Jesus saw His mother...' 'When He saw,' that is, with care. In the fifth chapter of the first letter to Timothy: 'If someone among you has no care for the members of his own household...' 5 And Chrysostom: 'Here the Lord shows great love for His mother, and he entrusts her to a disciple, teaching us to love to the last breath those who have given birth to us.' 6 In the twenty second chapter of Exodus: 'Honour your father and mother.' 7 This He commanded, this He fulfilled. 'And the disciple standing there, whom He loved...' Thus He was able to entrust her to one with whom He was familiar. John stood near, he did not withdraw, therefore he was one of those concerning which the twenty second chapter of Luke says: 'You are those who have continued with me in my trials.' 8 'He said to His mother...' Thirdly the care of the commission is noted, whence He says: 'Mother, behold, your son,' that is, you may have confidence in him as if in a son. 'Then he said to the disciple: Behold, your mother...' That is, guard her as a mother. 'And from that hour the disciple received her as his own...' Here the acceptance of the commission is noted. As a mother he received her, that as a son he honour and guard and attend to her as a mother Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 19 1 Jn 19.25 2 Ps 37.12 3 Lk 2.35 4 Jn 19.26 5 1 Tim 5.8 6 Chrys Hom On John 85 7 Exod 20.12 8 Lk 22.28