THIS great festival takes its name from the happy tidings brought by the
angel Gabriel to the Blessed Virgin Mary, concerning the incarnation of
the Son of God. It commemorates the most important embassy that was ever
known: an embassy sent by the King of kings, performed by one of the
chief princes of his heavenly court; directed, not to the kings or
emperors of the earth, but to a poor, unknown, retired virgin, who,
being endowed with the most angelic purity of soul and body, being
withal perfectly humble and devoted to God, was greater in his eyes than
all the sceptres in the world could make a universal monarch. Indeed
God, by the choice which he is pleased to make of a poor virgin, for the
accomplishment of the greatest of all mysteries and graces, clearly
demonstrates that earthly diadems, dignities, and treasures are of no
consideration with him; and that perfect humility and sanctity alone
constitute true greatness. God, who is almighty, can do all things by
himself, without making use of the concurrence of creatures Nevertheless
he vouchsafes, in his exterior works, {655} most frequently to use their
co-operation. If he reveals his will and speaks to men, it is by the
intervention of his prophets, and these he then enlightens by the
ministry of angels. Many of the ancient patriarchs were honored by him
with the most sublime commissions. By Moses he delivered his people from
the Egyptian slavery, by him he gave them his law, and he appointed him
mediator in his alliance with them. When the Son of God became man, he
could have taken upon him our nature without the co-operation of any
creature; but was pleased to be born of a woman. In the choice of her
whom he raised to this most sublime of all dignities to which any pure
creature could be exalted, he pitched upon her who, by the riches of his
grace and virtues, was of all others the most holy and the most perfect.
The design of this embassy of the archangel is as extraordinary as the
persons concerned in it. It is to give a Saviour to the world, a victim
of propitiation to the sinner, a model to the just, a son to this
Virgin, remaining still a virgin, and a new nature to the Son of God,
the nature of man, capable of suffering pain and anguish in order to the
satisfaction of God's justice for our transgressions. And the Son of God
being to take a human body formed of her substance, the Holy Ghost, who,
by a power all-divine, was to her in place of a spouse, was not content
to render her body capable of giving life to a Man-God, but likewise
enriched her soul with a fulness of grace, that there might be a sort of
proportion between the cause and the effect, and she the better
qualified to co-operate towards this mystery of sanctity.
The angel begins his address to her with _Hail! full of grace_.[1] This
is not the first time that angels appeared to women. But we find not
that they were ever treated with that respect which the angel Gabriel
shows to Mary. Sarah and Agar were visited by these celestial spirits,
but not with an honor like that wherewith the angel on this occasion
addresses the Blessed Virgin, saying, _Hail! full of grace_. He
considers her as the greatest object among creatures of God's favor,
affection, and complacency. He admires in her those wonderful effects of
the divine liberality, those magnificent gifts and graces, those exalted
virtues, which have placed the very foundation of her spiritual edifice
on the holy mountains,[2] in a degree of perfection surpassing that of
all pure creatures. He admires that perfect gratitude with which she
always received God's grace, and her perfect fidelity in corresponding
with it, and advancing in sanctity by the help thereof, with a
solicitude answerable to her love and gratitude for the preservation and
increase of so inestimable a treasure. _Full of grace_. The first
encomium which St. John gives us of the glory of the Word made flesh is,
that he was _full of grace and truth_.[3] God forbid that we should say
that Mary was full of grace in the same manner as her Son; for he is the
very source and origin of it, _from whose fulness all_ the saints, Mary
not excepted, _have received_[4] whatever degree they possess of grace
and sanctity. St. Luke assures us also, that St. Stephen was full of
grace and the Holy Ghost,[5] but it was a fulness in regard to a less
capacity, and in relation to a lower function. Moreover, to St. Stephen
and other saints, who have received large portions of heavenly grace, we
may say, in those other words of the angel, _You have found favor with
God_; but those very favors, though very great in themselves, were not
to be compared with that which from all eternity was reserved for Mary.
God made the saints the object of his gratuitous election, and he
qualified them with his graces to be the messengers of his Son, the
preachers and witnesses of his gospel; but Mary, was his choice, and was
furnished with his graces to bear the most illustrious, {656} the most
exalted title of honor that heaven could bestow on a pure creature to
conceive of her proper substance the divine Word made man. If then the
grace of God so raises a person in worth and merit, that there is not
any prince on earth who deserves to be compared with a soul that is
dignified with the lowest degree of sanctifying grace; what shall we say
or think of Mary, in whom the fulness of grace was only a preparation to
her maternity? What shall we think of ourselves, (but in an opposite
light,) who wilfully expose this greatest of all treasures on so many
occasions to be lost, whereas we ought wilfully to forego and renounce
all the advantages and pleasures of this world, rather than hazard the
loss of the least degree of it, and be most fervent in our supplications
to God for the gaining, preserving, and increasing so great a treasure:
forasmuch as it is a pledge of God's love, a participation of his
Spirit, and a title to the possession of his heavenly kingdom.
But who can be surprised at those inestimable treasures which God, on
this occasion, with so liberal a hand, bestows on Mary, if he considers
the purport of the following words of the angel to her: _The Lord is
with thee_. He is with her in a manner more intimate, more perfect, and
more divine, than he ever was or will be with any other creature. He is
with her, not only by his essence, by his presence, by his power; for he
is thus with all his creatures: He is with her, not only by his actual
grace touching her heart and enlightening her understanding; he is thus
many times with the sinner: He is with her, not only with his
sanctifying grace, making her agreeable in his sight, and placing her in
the number of his children; he is present in this manner with all the
just: He is with her, not only by a special protection guiding her in
his ways, and leading her securely to the term of salvation; this he
does for the elect: but he is also with her by a substantial and
corporeal presence, residing personally and really in her. In her, and
of her substance, is this day formed his adorable body; in her he
reposes for nine months, with his whole divinity and humanity. It is in
this ineffable manner that he is with Mary, and with none but Mary. O
glorious Virgin, thrice happy Mother, from this source and ocean of all
grace what heavenly blessings in so long a space of time must have
flowed upon you! and what honors must be due to one so nearly allied to
our great Creator! What intercession so prevalent as that of the _Mother
of divine grace!_
The angel concludes his address with these words: _Blessed art thou
among women_.[6] _Blessed_, as being chosen preferably to all of her
sex, to be the glorious instrument, in the hand of God, for removing the
maledictions laid on mankind in punishment of their sins, and in
communicating to them the source of all good. And on this account it
was, that _all_ succeeding _generations_, as she foretold of herself,
_should call her Blessed_;[7] regarding her as the centre in which all
the blessings of the Old and New Testament are drawn together.
Though we are obliged to consider the eminent quality of Mother of God
as the source of all other graces bestowed on the Blessed Virgin, it
must yet be owned it is not the greatest, and that she was happier in
loving Jesus Christ, than in having conceived him and brought him forth.
She is blessed among women and above the rest of creatures, not
precisely on account of her maternity, but because she received a
fulness of grace proportioned to the dignity to which she was chosen. So
that, according to the remark of the holy fathers, she was happier for
her sanctity than for her dignity: for her virtues, than for her
privileges. Among her virtues, that of purity seems particularly
deserving of notice on this solemnity, as the epistle for this festival
{657} records that memorable prophecy of Isaias, _That a Virgin should
conceive and bring forth a son_;[8] the most remarkable of all the signs
God had promised the world for making known the accomplishment of the
mystery of man's redemption. And, indeed, right reason seemed to require
that she, who was to be the mother of God, should be of an integrity
above reproach, and incapable of yielding to any solicitation: it was
highly fit her virginity should be perfectly pure, and removed as far as
possible from the least suspicion of blemish. For this reason, the
moment God had chosen her to be his mother, he exacted from her the most
authentic proofs of an inviolable attachment to purity. Thus, it is not
in a crowd, or in idle conversation, but in a retreat, that the angel
finds her. It is not from the distraction of diversions and
entertainments that he calls her aside to deliver his message: no; she
is alone in her house, with the door shut; "and," as St. Ambrose says,
"he must be an angel that gets entrance there."[9] Hence, according to
the same holy father, it was not the angel's appearance that gave her
trouble, for he will not have it to be doubted but heavenly visions and
a commerce with the blessed spirits had been familiar to her. But what
alarmed her, he says, was the angel's appearing in human form, in the
shape of a young man. What might add to her fright on the occasion, was
his addressing her in the strain of praise, which kind of words flattery
often puts in the mouths of ill-designing men. And how few, alas! are
able to withstand such dangers? But Mary, guarded by her modesty, is in
confusion at expressions of this sort, and dreads the least appearance
of deluding flattery. Such high commendations make her cautious how she
answers, till in silence she has more fully considered of the matter:
_She revolved in her mind_, says St. Luke, _what manner of salutation
this should be_.[10] Ah! what numbers of innocent souls have been
corrupted for want of using the like precautions! Mary is retired, but
how seldom now-a-days are young virgins content to stay at home! Mary is
silent when commended, and answered not a word till she had well
considered what she ought to say: but now it is to be feared that young
women never think so little as when they are entertained with flattery.
Every soothing word is but too apt to slide from the ear to the heart;
and who can tell what multitudes, by their unwary methods, suffer
shipwreck of their modesty, and then of their purity. For how can this
be long-lived after having lost all its guardians? No, it cannot be.
Unless a virgin be assiduous in prayer and spiritual reading, modest in
her dress, prudent and wary in her choice of company, and extremely
careful in the government of her eyes and tongue when she happens to be
in conversation with the other sex, there is but too much reason to
apprehend that either her heart is already betrayed, or in danger of
being vanquished by the next assault of her spiritual enemy. A dread of,
and a speedy flight from all dangerous occasions is the only security of
virtue and innocence. Presumption wants no other tempter. Even Mary,
though confirmed in grace, was only secure by this fear and distrust in
herself.
A second cause why Mary was disturbed at the words of the angel was,
because they contained her praises. Humble souls always tremble and sink
with confusion in their own minds when they hear themselves commended;
because they are deeply penetrated with a sense of their own weakness
and insufficiency, and they consider contempt as their due. They know
that the glory of all gifts belongs solely to God, and they justly fear
lest the poison of praise should insinuate itself into their minds;
being sensible how infinitely dangerous honors and flattery are to
humility. Are {658} these our sentiments? Do we never speak of ourselves
to our own advantage? Do we never artfully praise ourselves, or
willingly lend an ear to what flatterers say to applaud us? Are we
troubled when we hear ourselves praised? What gives trouble but to too
many is, that men give them not what they take to be their right; and
that their praises equal not the notion they have framed of their
merits. The high eulogiums bestowed on Mary by the angel she answers no
otherwise than by a profound silence, by a saintly trouble of mind,
which, with a modest blush, appears in her countenance. The angel, to
calm her disquiets, says to her: _Fear not, Mary, for thou hast found
favor before God_. He then informs her that she is to conceive and bring
forth a son whose name shall be Jesus, who shall be great, and the son
of the Most High, and possessed of the throne of David, her illustrious
ancestor. Mary, who, according to St. Austin,[11] had consecrated her
virginity to God by vow, is not at all weakened by the prospect of such
a dignity, in her resolution of living a virgin: but, on the contrary,
out of a just concern to know how she may comply with the will of God
without prejudice to her vow, neither moved by curiosity, nor doubting
of the miracle or its possibility, she inquires, _How shall this be_?
Nor does she give her consent till the heavenly messenger acquaints her
that it is to be a work of the Holy Ghost, who, in making her fruitful,
will not intrench in the least upon her virginal purity, but cause her
to be a mother, still remaining, as she desires, a pure virgin.
Moreover, had not Mary been deep-rooted in humility, what impression
must not these great promises have made in her heart, at a time
especially when the first transports are so apt to overflow the soul on
the sudden news of an unexpected glory. The world knows, from too
frequent experience, how strongly the promise and expectation of new
dignities raise the spirits, and alter the words, the looks, and the
whole carriage of proud men. But Mary is still the same, or rather much
more lowly and meek in spirit upon the accession of this unparalleled
dignity. She sees no cause to pride herself in her virtues, graces, and
privileges, knowing that the glory of all these are due only to the
divine Author and Bestower of them. In submission, therefore, to God's
will, without any further inquiries, she expresses her assent in these
humble but powerful words: _Behold the handmaid of the Lord; be it done
to me according to thy word_. What faith and confidence does her answer
express! What profound humility and perfect obedience! She was saluted
mother of God, yet uses no word of dignity, but styles herself nothing
more than his handmaid, to be commanded and employed by him as he shall
think fittest. The world, as heaven had decreed, was not to have a
Saviour till she had given her consent to the angel's proposal; she
gives it, and behold the power and efficacy of her submissive Fiat. That
moment, the mystery of love and mercy promised to mankind four thousand
years before, foretold by so many prophets, desired by so many saints,
is wrought on earth. That moment, the Word of God is forever united to
humanity: the soul of Jesus Christ, produced from nothing, begins to
enjoy God, and to know all things past, present, and to come: that
moment, God begins to have an adorer, who is infinite, and the world a
mediator, who is omnipotent; and, to the working of this great mystery,
Mary alone is chosen to co-operate by her free assent. The prophets
represent the earth as moved out of its place, and the mountains as
melting away before the very countenance of God looking down upon the
world. Now that he descends in person, who would not expect that the
whole heavens should be moved? But another kind of appearance best
suited his coming on this occasion, which was with {659} the view of
curing our pride by his wonderful humiliations, and thereby repair the
injury the Godhead had suffered from our unjust usurpation; and not to
show forth his grandeur, and display his all-glorious majesty. How far
are the ways of God above those of men! how greatly does divine wisdom
differ from human folly! how does every circumstance in this mystery
confound the pride, the pomp, and the vain titles of worldly grandeur,
and recommend to us the love of silence and sincere humility! Shall the
disciples of Christ have other sentiments?
But what tongue can express the inward feelings and affections which
then filled the glowing heart of the most pure Mother of God? What light
shone in her understanding to penetrate the mysteries and the excess of
the unfathomed goodness of God! what ardors of holy love inflamed her
will! what jubilee filled her soul! Let men redeemed exult and praise,
returning to God their best homages of adoration, thanksgiving, and
love. It is for this duty that the church has appointed this present
festival, which we ought chiefly to consecrate to the contemplation of
this adorable mystery with hymns of love, praise, and thanksgiving. It
was the hope and comfort of all the ancient saints, and the great object
of all their earnest prayers, tears, and sighs. The prophets had a view
to it in all their predictions, this being the principal point in all
the wonderful revelations of God made to his church since the fall of
Adam in Paradise, whom he immediately comforted with a promise and
glimpse of this glorious mercy. Every ordinance in the law which he gave
the Jews was typical, and had either an immediate, or at least an
indirect relation to Christ, and our redemption by him. Among the
numberless religious rites and sacrifices which were prescribed them,
there was not one which did not in some manner represent or allude to
this mystery. How high an idea ought this circumstance to give us of its
incomprehensible greatness, which its nature and wonderful effects and
fruits must enhance beyond the power of words! We are lost in
astonishment when we contemplate this prodigy of omnipotence, and
infinite wisdom and mercy, and adore it in raptures and silence.
Gerson cries out on this mystery: "What ought every heart to say or
think! every religious, every loving and faithful heart? It ought to
rejoice exceedingly in this singular comfort, and to salute you with
Gabriel: _O blessed among women_. On this day is accomplished the great
desire of the holy ancient patriarchs and prophets, who often languished
to hasten it, in their sighs, prayers, and writings, crying out aloud to
_the desire of the eternal hills_. On this day is the Saviour of
mankind, true God and man, conceived in the womb of Mary. This day our
Lady received a name more sublime than can be understood, and the most
noble of all names possible after that of her Son, by which she is
called the Mother of God. On this day the greatest of miracles is
wrought. Hear the wonders of love and mercy on this festival: God is
made man; and man, in the divine person, God: he that is immortal is
become mortal, and the Eternal is born in time. A virgin is a mother, a
woman the mother of God; a creature has conceived her Creator!" St.
Peter Chrysologus expresses the fruits of this mystery as follows: "One
virgin so receives and contains God in the lodging of her breast as to
procure peace for the earth, glory for heaven, salvation for the lost,
life for the dead, an alliance of those on earth with the blessed in
heaven, and the commerce of God with the flesh."[12]
From the example of the Virgin Mary in this mystery, how ardent a love
ought we to conceive of purity and humility! According to St. Gregory of
Nyssa, and St. Jerom,[13] she would rather be the spouse of God in
spirit, by {660} spotless virginity, than his mother in the flesh; and
so acceptable was this her disposition to God, that she deserved
immediately to hear, that she should bring forth the Son of the Most
High, still remaining a most pure virgin: nor would God have otherwise
raised her to this astonishing honor. The Holy Ghost is invited by
purity to dwell in souls, but is chased away by the filth of the
contrary vice. The dreadful havoc which it now-a-days makes among
Christian souls, calls for torrents of tears, and is the source of the
infidelity and universal desolation which spreads on every side.
Humility is the foundation of a spiritual life. By it Mary was prepared
for the extraordinary graces, and all virtues with which she was
enriched, and for the eminent dignity of Mother of God.
St. Austin says, that according to an ancient tradition, this mystery
was completed on the 25th of March.[14] Both eastern and western
churches celebrate it on this day, and have done so at least ever since
the fifth century. This festival is mentioned by pope Gelasius I., in
492. The council of Constantinople, in 692, orders the missa
praesanctificatorum, as on Good-Friday, to be said on all days in Lent,
except Saturdays, Sundays, and the feast of the Annunciation.[15] The
tenth council of Toledo, in 656, calls this solemnity, The festival of
the Mother of God,[16] by way of excellence. To praise the divine
goodness for this incomprehensible mystery of the incarnation, Urban
II., in the council of Clermont, in 1095, ordered the bell to be rung
every day for the triple Angelical Salutation, called Angelus Domini, at
morning, noon, and night. Which practice of devotion several popes have
recommended by indulgences; as John XXII., Calixtus III., Paul III.,
Alexander VII., and Clement X. The late Benedict XIII. has augmented
them to those who at the aforesaid hours shall devoutly recite this
prayer kneeling.
Footnotes:
1. Luke i. 28.
2. Ps. lxxxvi.
3. John 1. 14.
4. Ibid. 16.
5. Acts iv. 8.
6. Luke i. 22.
7. Ibid. 48.
8. Isai. vii. 14.
9. O hospitium solis angelis pervium: S. Amb. in Luc.
10. Luke i. 29.
11. Quid profecto non diceret nisi se virginem ante vovisset. L. de
Virg. c. 4, t. 6, p. 343.
12. Serm. 146.
13. St. Greg. Nyss. Tr. de Nativ.
14. L. 4. de Trin. c. 5.
15. See Thomasin des Fetes, p. 229.
16. Festum Sanctae Virginis Genitricis dies, festivitas matris--nam quod
festum est matris nisi incarnatio Verbi? Conc. Folet X.