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

Words And Deeds

Ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα, συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς... Ποῖα ῥήματα συνετήρει ἡ Παρθένος; Τινές μὲν λέγουσιν ὅτι ὅσα εἰρήκει αὐτῇ ὁ ἄγγελος , καὶ ὅσα οἱ ποιμένες εἶπον , ἐπετήρει γὰρ ταῦτα καὶ συνἐβαλλεν ἐν τῇ καρδίᾳ αὐτῆς, τουτέστι, συνέκρινε , καὶ εὕρισκεν ἐκ πάντων μίαν σύμφωνον γνώμην, ὅτι Θεός ἐστιν ὁ Υἱὸς αὐτῆς. Ἐμοὶ δὲ δοκεῖ ῥήματα ἐνταῦθα τὰ πράγματα λέγεσθαι· ὥστε εἶναι τὸ λεγόμενον τοιοῦτον· ἡ δὲ Μαριάμ συνετήρει πάντα τὰ ῥήματα, ἤτοι τὰ πράγματα ταῦτα, ἃ νῦν ἐγὼ λέγω καὶ ποιῶ εἶναι ῥήματα· τὸ γὰρ πρᾶγμα ὅταν λεχθῇ, γίνεται ῥῆμα. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Β' Source: Migne PG 123.725a-b

And Mary kept all these words, pondering them in her heart... 1 What words did the Virgin keep? She kept those which the angel spoke to her and which the shepherds told, and she pondered them in herself, and she found that there was one harmonious sense in them, that her own son was God. But it seems to me that the words in this passage are also things or deeds, when such things are spoken. So 'Mary kept all these words,' means that both what I say and what I do are words, for when deeds are told they are spoken of in words. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 2 1 Lk 2.19

Birth And Witnesses

Proxima dominica dilectionem vestram admonuimus, fratres, de diei hujus adventu, in qua diximus nos natalem Domini hodie etiam mundo teste suscipere. Mundus enim testimonium perhibet, dum nascente Christo, et ipse renascitur. Renascitur enim, cum de profundis noctium tenebris partu quodam lucis eruitur. Renascitur, inquam, cum ejus defectio finitur, claritas reparatur. Atque ideo in ortu Christi oportet magis ortum saeculi nos vocare. In hac enim die ad salvanda omnia oritur. Oritur enim die hac lux mundo, defunctis resurrectio, vita mortalibus ac propterea hodie non tam Salvatoris natalis est quam salutis. Nascitur ergo salus omnium Christus, quem regem gentium prophetae testantur: nascitur ex virgine, sicut Isaias declarat dicens: Ecce virgo in utero accipiet, et pariet filium, et vocabunt nomen ejus Emmanuel, quod est interpretatum nobiscum Deus. Probat ergo veritatem Domini ordo nascendi. Concepit virgo virilis ignara consortii: impletur uterus nullo libatus amplexu, et Spiritum sanctum castus venter excepit, quem pura membra servarunt, innocens corpus gessit. Videte miraculum matris dominicae. Virgo est, cum concipit, virgo cum parturit, virgo post partum. Gloriosa virginitas, et praeclara fecunditas! Virtus mundi nascitur, et nullus est gemitus parturientis; vacuatur uterus, infans excipitur, nec virginitas violatur. Dignum enim erat ut Deo nascente meritum cresceret castitatis: nec per ejus adventum violaretur integritas, qui venerat sanare corrupta: nec per eum pudicitia corporis laederetur, per quem donatur virginitas baptismatis impudicis. Natus igitur puer ponitur in praesepio, et haec sunt Dei prima cunabula: nec regnator coeli has indignatur angustias, cui habitaculum fuit virgineus venter. Idoneum plane Maria Christo habitaculum, non pro habitu corporis, sed pro gratia originali. Ergo exonerata felici onere Maria matrem se laeta cognoscit; quae se nescit uxorem; et est gloriosa de sobole, quae est ignara de conjuge; atque infantem se genuisse miratur, cum Spiritum sanctum se suscepisse testatur; nec, quia peperit innupta, terretur, quia testimonio utitur virginitatis et sobolis. Soboles enim dominicum Patrem indicat; virginitas stupentium suspicionem excusat. Inde virginitati divinitas testimonium perhibet; hinc naturae secretum. Testimonium, inquam, perhibet divinitas partui virginali. Ut concipiatur enim Christus secundum praenuntiationem Evangelii Spiritus sancti repletur gratia; virtute Dei Patris obumbratur, sicut ad Mariam dictum est: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi, et ideo quod nascetur ex te sanctum, vocabitur Filius Dei. In nativitate ergo Salvatoris completa est illa divina sententia, quae dicit: Duobus aut tribus testibus stabit omne verbum. Sanctus Maximus Taurinensis, Homilia V, Ante Natale Domini Source: Migne PL 57.235b-238a

We exhorted your love for the Lord's day that is near, which is His advent, concerning which we have said that even the world is a witness of the birthday of the Lord. For the world has its witness, since when Christ was born it was reborn. For it is reborn when from the deep darkness of its nights a light shone forth on account of a certain birth. It is reborn, I say, when its defect comes to an end and brightness is restored. Therefore, with this rising of Christ, we should also declare the rising of the world. For on this day everything rose up for salvation. On this day there is light for the world, resurrection for the dead, life for mortals, and so today is not only the birth of the Saviour but of salvation. Therefore Christ, the salvation of everyone, is born, whom a prophet gives witness to as the king of the nations, born from a virgin, for so Isaiah declares, saying, 'Behold, a virgin shall conceive in her womb, and give birth to a son, and they shall call his name Emmanuel,' which translated is, God is with us. 1 The arrangement of the birth proves the truth of the Lord. A virgin who did not know a consort conceived, without amorous embraces her womb was filled, that chaste womb received the Holy Spirit, which pure members guarded, and an innocent body bore. See the wonder of the mother of the Lord. A virgin when she conceived, a virgin when she gave birth, a virgin after birth. Glorious virginity, wondrous fecundity. The world's virtue is born and she who gives birth does not groan. The womb is emptied, the infant comes out, and virginity is not harmed. For it was right that with God being born the merit of chastity should grow, and the coming of the one who came to heal corruption should do no harm to integrity. Through Him there was no injury to the modesty of the body, Him through whom virginity is given to the soiled by baptism. Thus the boy who is born is placed in a manger, and this is the first cradle of God, nor is this narrowness unworthy of the ruler of heaven, who had the womb of the virgin for a little house. It was fitting indeed that Mary was the dwelling place of Christ, and not for the covering of the body, but because of original grace. Therefore Mary was adorned with a happy burden and joyfully knew herself a mother, she who did not know herself a wife, she who is glorious through her offspring, she who knew not conjugal union, and wondered at the infant she had carried, when she bore witness to the Holy Sprit she had received, and because of the witness given by virginity and children she was not aggrieved when she gave birth unmarried. For the offspring declared a lordly father and dismissed the suspicion of senselessness. Hence Divinity gives witness to virginity , a secret of nature. Divinity, I say, gives witness to the virgin birth. For as Christ was conceived according to the foretelling of the Gospel, by the Holy Spirit filling with grace and with the shadowing power of God the Father, so it was said to Mary, 'The Holy Spirit will come upon you, and the power of the most High will shadow you, and therefore what will be born from you is holy, and shall be called the Son of God.' 2 Therefore with the Divine nativity the Saviour completes the Divine sentence that says, 'With two or three witnesses confirm every word.' 3 Saint Maximus of Turin, Homily 5, Before the Nativity of the Lord 1 Isaiah 7.14 2 Lk 1.35 3 Mt 18.16, Deut 19.15

Woman And Virgin

Cum autem venit plenitudo temporis, misit Deus Filium suum, factum ex muliere, factum sub lege. Sed offendit factum ex muliere, quia natum confitemur ex Virgine. Factum non confitemur nisi hominem; Deus autem semper faciens est, fieri nescit ut sit. Fieri nescit Deus; sed fit ut aliquid alicui sit, quo modo dicitur: Domine, refugium factus es nobis; et: Dominus factus est auxiliator meus. Quanta factus, qui numquam est factus? Dominus autem Christus homo factus est, ut esset, ut qui Creator semper erat, creatura esset. Manens enim Deus, factus est homo, ut fieret quod non erat, non ut periret quod erat. Hoc ergo de Virgine quod factum est, quare ex mulier? Quod apud Hebraeos, ubi est prima lingua Scripturae, mulier nomen est significandi sexus, non amissae integritatis. Lege: quando mulier formata est, Extraxit, inquit, Deus unam e costis eius, id est viri, et aedificavit eam in mulierem. Sic mulier Maria; sic ei dictum est, antequam pareret, antequam conciperet: Beata tu inter mulieres. Sanctus Augustinus Hipponensi, Sermo XLIX, Ut Homo Diligit Iustitiam et Misericordiam et Iudicium Paratusque sit Ambulare cum Domino Deo Suo, Fragmentum Source: Migne PL 38.257

'When came the fullness of time God sent His Son, made from a woman, made under the law.' 1 But there is a problem with 'made from a woman' because we confess that He was born from a virgin. We do not confess anything but He was made man. And God is always making, to become one knows not what. What God becomes is not known but He may become something to someone, as when it is said, 'Lord you have been made a refuge for me.' and 'The Lord was made my help.' 2 How much making for Him who was never made. But the Lord Christ was made man so that the one who was always Creator became a created thing. For remaining God He was made man so He might become what He was not, and that what He was might not perish. Therefore He was made from a virgin, but why does it say here 'made from a woman?' Because in Hebrew, which is the first tongue of Scripture, the name woman signifies the sex, not a loss of dignity. Read that when woman was formed, 'God drew out one of his ribs,' that is, the man's, 'and fashioned it into a woman.' 3 So Mary was a woman, and so it was said to her before she gave birth, and before she had conceived, 'Blessed are you among women.' 4 Saint Augustine of Hippo, from Sermon 49a, 'So that the man who loves righteousness and mercy and judgement and is prepared to walk with the Lord his God.' 1 Galat 4.4 2 Ps 89.1, Ps 29.11 3 Gen 2.21 4 Lk 2.24

Bringing Forth A Son

Et pariet filium, vocabis nomen ejus Jesum. Non dixit, Pariet tibi filium, sicut ad Zachariam: Ecce Elizabeth uxor tua concipiet et pariet tibi filium: quia mulier, quae ex viro concipit, marito suo filium parit: quia magis illo est, quam de ipsa. Haec autem, quae non de viro conceperat, non filium illi peperit, sed sibi tantummodo. Vide quomodo similitudinem ipsius rei per omnia sequitur, qua facta est in Adam. Sicut enim tunc mulier gustans de ligno, sola seducta est, et peperit mortem; Adam autem non fuit particeps in seductione illius; non enim a diabolo seductus peccavit, sed quia consensit mulieri: sic et modo accipiens Maria de Spiritu sancto, sola credidit, dicens, Ecce jam nunc beatam me dicent omnes generationes. Joseph autem tunc in fide conceptionis illius nihil habuit commune, sed postea tacendo et consentidendo tantum salvatus est. Ideo et in somniis adstitit ei, non palam: ut quemadmodum dormiente Adam creavit mulierem, sic et isti dormienti divintus consignaret uxorem. Opus Imperfectum in Matthaeum, Homilia I Source: Migne PG 56.634

And she shall bring forth a son, and you shall call His name Jesus. 1 The angel did not say to Joseph, 'She shall bear you a son,' as was said to Zachariah, 'Behold Elizabeth your wife shall conceive and bring forth a son for you,' 2 because that woman conceived from a man, and brought forth a son for her husband, but Mary, who did not conceive from a man, did not bring forth a son for Joseph, but for herself alone. See how a likeness in this follows through everything that was done in Adam. As then the woman tasted from the tree, and was alone seduced and brought forth death, and Adam did not participate in her seduction, for he did not sin by the devil's persuasion but consented to the the woman, so Mary receiving the Holy Spirit, alone believed, saying, 'Behold, now all generations shall call me blessed.' 3 And Joseph then in the faith of conception had no share, but later by his silence and consent he was saved. Therefore the angel came to him in his dreams and not openly, so that as from the sleeping Adam woman was created, so even with him asleep the Divine bore witness to his wife. Opus Imperfectum on Matthew, from Homily 1 1 Mt 1.21 2 Lk 1.13 3 Lk 1.48

Fullness Of Grace

De plenitudine eius nos omnes accepimus et gratiam pro gratia... De plenitudine eius. Notandum, quod est quadruplex plenitudo, scilicet sufficientiae, abundantiae, excellentiae et supereffluentiae. Plenitudo sufficientiae reperitur in quolibet iusto; de qua Psalmus: Aperis tu manum tuam et imples omne animal benedictione. Plenitudo abundantiae reperitur in quolibet viro perfecto, secundum quod legitur Actuum sexto: Stephanus, plenus gratia; et Actuum secundo: Repleti sunt omnes Spiritu sancto etc. Plenitudo excellentiae reperitur in beatissima Virgine, cui dictum est Lucae primo, Ave, gratia plena; quam plenitudinem tractans, beatus Bernardus ait: Legimus Stephanum plenum gratia, Apostolos repletos Spiritu sancto, sed longe dissimiliter in Maria. Non enim habitavit in eis plenitudo Divinitatis corporaliter, quemadmodum in Maria. Plenitudo supereffluentiae reperitur in Christo, de quo, secundum quod hic dicitur, nos omnes accepimus. Unde et ipse dicit Ecclesiastici vigesimo quarto: Transite ad me, omnes qui concupiscitis me, et a generationibus meis implerami. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput I, Collatio III Source: Here, p538

And from his fullness we have all received grace upon grace... 1 'From His fullness.' Let it be noted that there is a fourfold fullness, that is, of sufficiency, of abundance, of excellence, and of supereminence. A fullness of sufficiency is found in whoever is righteous, concerning which the Psalm says, 'You open your hand and you fill every creature with a blessing.' 2 A fullness of abundance is found in the perfect man, according to which it is said in the sixth chapter of Acts, 'Stephen, full with grace.' And in the second chapter, 'They were filled with the Holy Spirit.' 3 A fullness of excellence is found in the most blessed Virgin, to whom it was said in the first chapter of Luke, 'Hail, full of grace,' 4 which considering such fullness, the blessed Bernard says, 'We read that Stephen was full of grace and the Apostles were filled with the Holy Spirit, but there is a great difference with Mary, for they did not have in them the fullness of the Divinity bodily, as Mary did. 5 The fullness of supereminence is found in Christ, concerning whom, according to what is said here, 'we have all received.' Whence He says in the twenty fourth chapter of Ecclesiasticus, 'Pass over to me all who desire me, and from what I bring forth you will be filled.' 6 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 1 1 Jn 1.16 2 Ps 144.16 3 Acts 6.8, 2,4 4 Lk 1.28 5 Bernard Hom III Missus est 6 Sirach 24.26

Mary And Miracles

Auctor mirabilium Deus tria quaedam mirabilia operatus es in Maria: integritatem munditiae mirabiliter suscitavit, ut arca testamenti auro purissimo tegeretur; puritatem virginalem potentialiter fecundavit, ut rubus ardens non combureretur; ima summis ineffabiliter copulavit, ut, scala Jacob mediante, terrena coelestibus unirentur. Hugo De Sancte Victore, Miscellanea, Liber VI Tit CXXXIV De Tribus Mirabilibus in Maria Source: Migne PL 177.862c-d

God the creator of miracles fashioned three miracles in Mary, He wonderfully elevated the integrity of purity, so that the ark of the testament was covered with pure gold, 1 with power He made untouched virginity fecund, as the burning bush was not touched by fire, 2 and He unspeakably bound depths and heights, as in the midst of Jacob's ladder the things of earth and heaven were united. 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 134, On The Three Miracles of Mary 1 Exod 30.3, Heb 9.4 2 Exod 3.2 3 Genes 28.12

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