🏛️ St Bonaventure's Commentary Translation: The Annunciation
Lk 1:26. The Congruity of Time
It insinuates the congruity of the time when it says: In the sixth month, namely, from the conception of John, which was March. It was in this month that man and the world had been created, and in this month also, through Christ's Incarnation, it was to be renewed, so that the restoration might correspond to the first creation. Thus, it seems to fulfill that passage of Isaiah 66: "For just as the new heavens and the new earth, which I am making, will stand before me," declares the Lord, "so will your offspring and your name endure. And it shall be from new moon to new moon, and from Sabbath to Sabbath."
The number six is also not lacking in mystery: because it is perfect, man, perfect among the other works of God, was created on the sixth day. Thus, Christ came in the sixth age and the sixth millennium of years, was conceived in the sixth month, suffered on the sixth day of the week, and was suspended on the cross at the sixth hour, so that it might be signified that He who was conceived in the sixth month arrives in the fullness of time and perfection; as it says in Galatians 4: "But when the fullness of the time came, God sent forth His Son," etc.
The Congruity to the Law
It notes the congruity to the Law when it says: The Angel Gabriel was sent by God, so that the restoration might correspond to the Fall, and just as man fell through the suggestion of a bad angel, so he might rise again through the ministry of a good one. Proverbs 13 says: "The messenger of the wicked falls into trouble, but a faithful envoy brings healing." It also corresponds to the fulfillment of the promise, so that just as that mystery was foretold to Daniel through Gabriel, so it was revealed to the Virgin. Daniel 9: "Behold, the man Gabriel, whom I had seen in the vision formerly, came to me in swift flight at the time of the evening sacrifice, and he instructed me." And later: "Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy." And note, that he is said to be sent by God. Bernard says: "He is reported to be sent by God Himself," in which it is noted that "none of the blessed spirits is believed to have revealed His counsel before the Virgin, except only the Archangel Gabriel." And because he was from God, it was appropriate for the announcement of the divine mystery.
The Congruity of Place
It notes the congruity of the place in what it says: To a city of Galilee named Nazareth, according to what the Lord had foretold through Isaiah 9: "The way of the sea, beyond the Jordan, Galilee of the Gentiles—the people who walked in darkness have seen a great light." Therefore, in that he was sent to a city of Galilee, which was the borderland of the Jews and the Gentiles, it signifies that he came to announce Him who had been promised to Abraham (Genesis 22): "In your seed all the nations of the earth shall be blessed"; and that of Jacob (Genesis 49): "He will be the expectation of the Gentiles."
In that this city is called Nazareth, which is interpreted as Flower, it signifies that he was coming to announce Him who is "the flower of the field and the lily of the valleys" (Song of Songs 2); and Isaiah 11: "A shoot will come out of the stock of Jesse, and a flower will ascend from his root." Here Jerome says that according to the Hebrew truth it is: "A Nazarene will ascend from the root of Jesse." Therefore, something good can come from Nazareth, indeed, the flower of all good. For it was fitting that the Flower be conceived in the flower (or 'flowery place'), nourished in the flower, and announced in the time of flowers, that is, in spring and March. Hence Bernard says: "The flower from the root of Jesse loves the flowery country." And therefore, he could already sing: "Flowers have appeared on our earth" (Song of Songs 2).
Lk 1:27. The Congruity of the Person
It insinuates the congruity of the person in what it says: To a virgin espoused. Her congruity is shown to be chaste when it says: Virgin. 1 Corinthians 7: "The unmarried woman and the virgin are anxious about the things of the Lord, how she may be holy in body and in spirit." Bernard: "He was sent to a Virgin, a virgin in flesh, a virgin in mind, a virgin in profession, a virgin such as the Apostle describes, holy in mind and body."
She is also shown to be proven when it says: Espoused to a man whose name was Joseph, etc., so that "Joseph, a just man," as Matthew 1 says, might be a witness of her chastity, according to Proverbs 31: "And her husband praises her." Bernard: "He names the man, not because he was her husband, but because he was a man of virtue and righteous"; and therefore, he was a legitimate witness. Bernard: "By this single plan, a witness is admitted to the heavenly secrets, and the enemy is excluded, and the reputation of the Virgin Mother is preserved intact: otherwise, how would a righteous man have spared her, when pressed?" "For the jealousy and rage of a man will not spare," Proverbs 6.
She is also shown to be promised in what it says: Of the house of David, which refers to the Virgin and Joseph, because both were of the seed of David, to whom the promise was made in the Psalm: "The Lord has sworn an oath to David in truth, and He will not revoke it: 'Of the fruit of your body,'" etc. Bernard: "Both were of the house and family of David; but the truth which the Lord swore to David was fulfilled in the one, with the other only as a witness and confidant," namely, Joseph himself.
She is also shown to be forenamed in what it says: And the Virgin's name was Mary. Mary is interpreted as Star of the Sea, and thus that prophecy of Balaam is shown to be fulfilled (Numbers 24): "A star shall come out of Jacob, and a scepter shall rise out of Israel"; Ecclesiasticus 50: "Like the morning star in the midst of a cloud"; Revelation 22: "I am the root and the offspring of David, the bright morning star."
Why the Virgin is Named
Therefore, the Virgin is named to show that she had been prepared, not found by chance. Bernard: "She was not newly or fortuitously found, but chosen from eternity, foreknown by the Most High, prepared for Himself, and kept for Himself, prefigured by the Fathers, promised by the Prophets." What was shown to Moses in the bush and fire, to Aaron in the rod and flower, to Gideon in the fleece and dew, Solomon foresaw in the strong woman and her price, Jeremiah foretold of the woman and the man, Isaiah most clearly declares of the virgin and the house, and finally, Gabriel presented the Virgin herself by greeting her.
Or the Virgin is named to teach us to invoke her name in necessities. Hence Bernard in a Homily: "O whoever you are who understand yourself to be tossed about in the floods of this world, more among storms and tempests than walking on land; look up at the star, call upon Mary! If you are tossed by the waves of pride, of ambition, of detraction, of envy; look up at the star, call upon Mary! If anger, or avarice, or the allurement of the flesh has shaken the little ship of your mind; look up at the star, call upon Mary! If you are troubled by the enormity of your crimes, if you are confused by the foulness of your conscience, and begin to be swallowed by the abyss of despair: look up at Mary!" Hence he also says: "She holding you, you do not fall; she protecting you, you do not fear; she leading you, you are not wearied; she being propitious, you arrive."
Or she is named to insinuate that her name is full of mystery according to a threefold interpretation, by which we understand the threefold state of those to be saved: the active by the bitter sea (mare amarum - a reading of the name Mary), the contemplative by the star, and the prelates (or rulers) by dominion.
Now the execution of the ministry is described in three parts.
And the Angel entered, etc.
After the destination of the messenger is described, here follows the execution of the ministry, which was in the announcement of the future conception. In this, the Angel proceeds very orderly, like a good rhetorician, and the Evangelist explains it perfectly.
First, the ingress of the salutation is presented.
Secondly, the process of the narration is added, where it says: And the Angel said to her: "Do not be afraid."
Thirdly, the conclusion's terminus is subjoined, where it says: Therefore, the child to be born will be called holy.
These are the principal parts of a rhetorical speech, namely, the exordium, the narration, and the conclusion, according to Tully.
Therefore, the ingress of the salutation is presented first; secondly, the process of the narration is added, in which the Angel is introduced first saluting, and then the Virgin listening, where it says: But when she heard it, etc.
The Evangelist introduces the Angel, at his entry, having taken the exordium from the salutation: in which salutation he captures her benevolence, raises her confidence, and exhibits reverence. For he shows her to be commendable for her fullness of goodness, and therefore lovable; for the height of her dignity, and therefore venerable; for the amplitude of her praise, and therefore praiseworthy.
And for these three things she was designated by the Ark of the Covenant, of which it is said in Hebrews 9 that it contained three things, namely, "Aaron's rod, the tablets of the Law, and manna"; so that it might be shown that she was sweet and lovable through the manna, venerable through the rod, and praiseworthy and commendable through the divine law. And according to this, there was in her a threefold excellence, namely, of dignity, of virtue, and of charity: Ecclesiasticus 24: "I am the mother of beautiful love and fear and knowledge and holy hope."
Lk 1:28. The Lovable Quality (Grace)
Therefore, to show her lovable by graciousness, it says: And the Angel came in to her and said: "Hail, full of grace." And thus she is well designated by Esther, of whom it is said in Esther 2 that she was very beautiful and of incredible beauty, and seemed gracious and lovable in the eyes of all. Hence, that passage of Ecclesiasticus 24 can be said of her: "In me is all grace of the way and the truth, in me is all hope of life and virtue." Nor is this a wonder, because she was about to conceive Him of whom it is said in John 1: "We saw His glory, glory as of the only Son from the Father, full of grace and truth"; and therefore it is subjoined afterwards: "And from His fullness we have all received."
The Venerable Quality (Dignity)
And to show her venerable from dignity, he adds: The Lord is with you—said distinctively, because in an excellent and singular way, as in His own dwelling place. Ecclesiasticus 24: "He that created me rested in my dwelling place"; Psalm: "The Lord is in His holy temple," that is, in the Virgin's womb; and again: "The Most High has sanctified His dwelling place. God is in the midst of her; she shall not be moved." Bernard: "The Lord is with you: you will be the mother of Him whose God is Father; the Son of the Father's love will be the crown of your chastity." From which you obtain an inestimable dignity above all others, and therefore she is called Queen in the Psalm: "The queen stood at your right hand."
The Praiseworthy Quality (Blessing)
And to show her praiseworthy from blessing, he subjoins: Blessed are you among women, on account of the universal remedy. 1 Samuel 25: "David said to Abigail: 'Blessed are you, who have prevented me from avenging myself with my own hand.'" Blessed, I say, among women, that is, in the midst of women. Judges 5: "Blessed among women is Jael; may she be blessed in her tent." Or: blessed among women, that is, above all women. Judith 13: "Blessed are you, daughter, by the Lord God most high, above all women upon the earth"; and again in 15: "All blessed her with one voice, saying: 'You are the glory of Jerusalem, you are the joy of Israel, you are the honor of our people, for you have acted manfully, and your heart has been strengthened, because you have loved chastity, and after your husband you have not known another; therefore, the hand of the Lord has strengthened you, and therefore you shall be blessed.'" Or: blessed by women. Song of Songs 6: "The daughters of Zion saw her and proclaimed her most blessed, and the queens and concubines praised her."
Lk 1:29. The Virgin Listening
But when she heard it, etc. He introduced the Angel saluting first, here he introduces the Virgin listening, in which listening he shows that the Virgin is commendable in a threefold way: in hearing, namely, in emotion, and in thought.
In hearing, she is commended for modesty, when it is said: When she heard it, she listened in silence and taciturnity, according to Ecclesiasticus 32: "Hear in silence, and for reverence, good favor will come to you." Thus she was ready to hear, though not to speak, according to James 1: "Let every man be quick to hear, but slow to speak." And therefore, it says: she heard, that is, she gave perfect audience: "For a good ear will hear wisdom with all desire," Ecclesiasticus 3.
The Emotion (Humility/Awe)
In emotion, she is commended for modesty/awe (verecundia), when it says: She was troubled at his saying, namely, out of reverence. Bede: "It is the nature of virgins to tremble and to fear the entrance of any man, to dread the sight of any man." Habakkuk 3: "I heard, and my belly was troubled, my lips trembled at the voice." So that her spirit could say what Job 23 says: "I was troubled at His presence, and contemplating Him, I am solicitous with fear." An example of this is Esther 15: "I saw you, lord, like an Angel of God, and my heart was troubled by the fear of your glory."
The Thought (Prudence)
In thought, she is praised for prudence, when it says: And pondered what manner of greeting this might be; and this was great prudence. For it contained the depth of wisdom, of which Wisdom 6 says: "To think upon her is finished understanding." Hence Daniel 4: "Daniel, whose name was Belteshazzar, began to ponder in silence within himself as it were for one hour, and his thoughts troubled him." The Virgin's thoughts, however, though they troubled her on account of the shame of innocence, yet they did not perturb her on account of the splendor of understanding. Bernard: "She was troubled, but not perturbed; rather, according to the Psalm: 'I was troubled and I did not speak, but I thought of the days of old,'" etc.
And the Angel said to her, etc.
After the ingress of the salutation was presented, here in the second place follows the discourse or process of the narration, in which the Evangelist introduces the Angel first narrating, and secondly, the Virgin questioning, where it says: Then Mary said to the Angel: "How shall this be done," etc.
The Angel narrating, then, announces that for which he had come, and he does this in the following order:
First, he expresses the good pleasure of the divine acceptance.
Secondly, the benefit of the salutary conception: "Behold, you shall conceive."
Thirdly, the eminence of the child to be born: "He shall be great, and shall be called the Son of the Most High," etc.
Lk 1:30. Divine Acceptance (Favor)
The Angel, therefore, expressing the good pleasure of the divine acceptance, comforts and names the Virgin's soul: Do not be afraid, Mary. Do not be afraid, I say, but rejoice, because your name is written in heaven, according to what is said below to the Apostles (Luke 10): "Rejoice that your names are written in heaven." And he gives the reason: For you have found favor with God.
Favor of election, like Moses (Exodus 33): "You have found favor with me, and I know you by name." Thus it is said to the Virgin Mary.
Favor of perfection, like Noah (Genesis 6): "Noah found favor before God"; and shortly after: "Noah was a righteous man, and perfect among his contemporaries; Noah walked with God."
Favor of betrothal, that she might become the bride of God and the Mother of the Son of God. Esther 2: "Esther obtained grace and mercy before Ahasuerus above all the women, and he set the royal diadem upon her head."
She found grace because of her exceeding humility and meekness. James 4: "God resists the proud, but gives grace to the humble"; and Ecclesiasticus 3: "The greater you are, humble yourself in all things, and you will find grace before God."
Lk 1:31. The Salutary Conception
Also expressing the benefit of the salutary conception or fecundity, he shows it to be near when he says: Behold, you shall conceive in your womb, and bring forth a son; so that the passage of Isaiah 7 may be fulfilled in you: "Behold, a virgin shall conceive and bear a son."
And he says significantly: Behold, you shall conceive in your womb, to show that this very thing is great, wonderful, and new, that she should conceive within, receiving nothing from without. Jeremiah 31: "The Lord has created a new thing on the earth: a woman shall encompass a man."
And because conception without lust is followed by birth without pangs and pain, he therefore adds: And shall bring forth a son, according to Isaiah 66: "Before she travailed, she brought forth. Who has heard such a thing? Or who has seen the like?"
And because birth without pain is followed by the fruit of the womb with salvation, he therefore subjoins: And you shall call His name Jesus; because, according to Acts 4, "There is no other name under heaven given among men by which we must be saved." The prefiguration of this name preceded in Joshua, son of Nun. Ecclesiasticus 46: "Joshua, the son of Nun, mighty in battle, who was great according to his name, most great for the salvation of the elect of God." The prefiguration of this also preceded in Joseph, of whom it is said in Genesis 41 that "Pharaoh changed his name and called him in the Egyptian tongue Savior of the World."
Lk 1:32. The Child's Eminence (Greatness)
Finally, expressing the eminence of the child to be born, he shows Him to be great, when he says: He shall be great. He shows His greatness to be most excellent because of singular grace, because of royal excellence, and because of eternal power.
He touches on the singular grace when he says: And shall be called the Son of the Most High, namely, through the grace of union. Son, I say, the only-begotten, according to John 1: "We saw His glory, glory as of the only Son from the Father." And thus He will be equal to the Most High, according to the Psalm: "You, O Lord, are the Most High over all the earth." Who is this but Christ the Lord? of whom it is said in Philippians 2: "God gave Him a name which is above every name, that at the name of Jesus every knee should bend," etc. This He gave to no other, because in the Son of the Virgin alone is the grace of union.
The Royal Excellence
He insinuates the royal excellence when he says: And the Lord God will give Him the throne of David His father, that is, the royal throne, according to what was promised to David: "Of the fruit of your body I will set upon your throne"; and according to what was promised through Jeremiah the Prophet (Jeremiah 23): "Behold, the days are coming, says the Lord. And I will raise up to David a righteous branch, and a King shall reign and be wise." This was first shown to Daniel 7 concerning the Son of Man, of whom he says that "the Ancient of Days gave Him power and honor and a kingdom, and all peoples, tribes, and languages shall serve Him."
The Eternal Power
He notes the eternal power when he says: And He shall reign over the house of Jacob forever, according to what was promised to David (2 Samuel 7): "I will raise up your seed which shall proceed out of your body, and I will establish his kingdom: and I will establish the throne of his kingdom forever." Daniel 7 says the same: "His power is an everlasting power, which shall not be taken away, and His kingdom shall not be corrupted."
Lk 1:33. The Eternity of the Kingdom
And to show that this eternity is properly so called by the lack of an end, he adds: And of His kingdom there will be no end, so that the passage of Isaiah 9 may be fulfilled: "He shall sit on the throne of David and over his kingdom, to establish it and to strengthen it with judgment and with righteousness, from henceforth even forever." And therefore the Psalmist rightly says: "Your kingdom is a kingdom of all ages, and Your dominion endures throughout all generations."
Lk 1:24. Mary's Questioning
Then Mary said to the Angel. The Evangelist first introduced the Angel narrating; here he subjoins the most prudent Virgin questioning, in which questioning three things are explained to us: namely, the fitting doubt, the moving reason, and the satisfying solution.
The fitting doubt is noted when she says: How shall this be done? Since there are three modes of conceiving: one carnal, another spiritual, and a third admirable and singular: I ask, by which of these modes will it be done? Nicodemus questioned the Lord similarly when he heard that he must be born again (John 3): "How," he said, "can these things be?" And note, that she does not ask for a way of knowing or a sign to produce faith, as did Zacharias, who was punished, earlier in the same chapter: "How shall I know this? For I am an old man, and my wife is advanced in years"; but she asks the mode of being done, so that she might consent, according to Proverbs 4: "Let your eyelids precede your steps."
The Moving Reason (Vow of Virginity)
She touches on the moving reason when she says: Since I know not man, that is, I propose not to know man, and thus I am a virgin in mind, flesh, and purpose, so that the passage of Rebekah (Genesis 24) rightly applies to her, that she was "a girl exceedingly beautiful, a virgin most fair, and unknown to man." And according to the Apostle (1 Corinthians 7), she no longer thought of the things of the flesh, but "of the things of the Lord, how she may be holy both in body and in spirit"; and therefore she did not irrationally ask how she should conceive a child, she who did not propose to know a man, so that if it could be that she would have virginity and fecundity at the same time, she would then give her consent.
Lk 1:35. The Satisfying Solution (The Holy Spirit)
And since her doubt had a rightly moving reason, she therefore deserved the satisfying answer, which is noted where it says: And the Angel answering, said to her: "The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you." As if the Angel were to say: you ask, how shall you conceive? To this I answer, that you shall be made fruitful without corruption, you shall conceive without lust, and you shall bring forth without pain, because not from the seed of man, but from the power of the Holy Spirit. Thus it is said in Matthew 1: "That which is conceived in her is of the Holy Spirit."
And he rightly says: The Holy Spirit shall come upon you, that is, shall come from above. James 1: "Every good gift and every perfect gift is from above, coming down from the Father of lights." Because of this, it is said in Acts 1: "You shall receive power when the Holy Spirit has come upon you"; and thus there will be no corruption, because it is of the Holy Spirit. Neither will there be lust, because the power of the Most High shall overshadow you, namely, lest you feel the heat of concupiscence, according to Song of Songs 2: "I sat down under his shadow whom I desired."
The Three Figures
And note that three figures preceded these three things:
That it is without the seed of man, in the rod of Aaron which blossomed (Numbers 17), and Isaiah 11: "A flower shall ascend from his root," etc.
That it is without lust, in the bush and fire (Exodus 3), because the bush burned and was not consumed.
That the birth is without pain is designated in the dew and the fleece of Gideon (Judges 6). (For the fleece, as Jerome says, though it is of the body, yet it knows no bodily passion); and therefore in the Psalm: "He shall descend like rain upon the fleece."
The Conclusion (The Son of God)
Therefore, the child to be born will be called holy, etc. After the ingress of the salutation and the process of the narration have been described, here in the last place is placed the terminus of the conclusion; and the conclusion is that the Virgin Mary will conceive, and the Son of God will be born of her.
In this inference, the Angel first sets forth his conclusion, and then the confirmation, and finally he subjoins the reason for both.
He makes the conclusion when he says: Therefore, also the Holy which shall be born of you shall be called the Son of God. Because, being made fruitful by the power of the Holy Spirit, you will not bear the offspring of man, but the offspring of God, not a sinner, but Holy. Daniel 9: "The vision and prophecy shall be fulfilled, and the Holy of Holies shall be anointed." For if, as it is said in John 3, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit"; then that which is born of the Holy Spirit necessarily follows to be Holy. Bernard: "If he had said: holy flesh, or holy man, he would seem to have said little: therefore he placed it indefinitely Holy, because whatever it was that the Virgin bore, it was undoubtedly holy and singularly holy." And because the children of men are born defiled (Ephesians 2: "We are all by nature children of wrath"), therefore He shall no longer be called the son of man, but the Son of God. Isaiah 9: "And His name shall be called Wonderful, Counselor, God, Mighty," etc. He shall be called by God Himself (Mark 9): "This is My beloved Son"; and Matthew 17: "This is My beloved Son, in whom I am well pleased; listen to Him." He shall be called by the believers themselves (Matthew 16): "You are the Christ, the Son of the living God"; and Romans 1: "Who was foreordained the Son of God in power." He shall be called by all (Matthew 27): the centurion said: "Truly this was the Son of God."
Lk 1:36. The Confirmation (Elizabeth's Conception)
He adds the confirmation when he says: And behold, your relative Elizabeth, she also has conceived a son in her old age. If God therefore gave conception to an old woman, He can also give it to a young one, although the latter is new, the former already happened. Genesis 21: "Sarah conceived and bore a son in her old age."
To make it more certain for the Virgin, he adds: And this is the sixth month for her who was called barren. And thus, since her barrenness was manifest, now her fertility is manifest. Now, therefore, signs and wonders begin to happen on earth, according to Ecclesiasticus 36: "Renew signs, and change wonders." And therefore it is firm and certain that you, Virgin, will also now conceive beyond nature. And this is what Bede says in the Gloss: "Lest the Virgin despair of the birth, she receives the example of the barren and old woman who is about to bear, so that she may learn that all things are possible with God which seem contrary to the order of nature." And therefore the Lord preceded this concept with so many conceptions of barren women, so that they might prefigure this conception, and by prefiguring, announce it, and by announcing, give testimony and make it credible.
Lk 1:37. The Reason (God's Power)
He subjoins the reason for this when he says: Because no word shall be impossible with God. Ecclesiastes 8: "Everything that He wills, He will do, and His word is full of power"; Matthew 19: "With God all things are possible," as was said to Sarah (Genesis 18): "Is anything too difficult for God?" Bernard: "With the Lord, to do is the same as to speak, and to speak is the same as to will. Therefore, you rightly know that no word is impossible." And therefore, when God promises something, it must be believed without doubt, because since He can do all things and cannot lie, it is necessary that it be done as He promises. Numbers 23: "God is not like a man, that He should lie, nor like the son of man, that He should be changed. Has He said, then, and will He not do it? Has He spoken, and will He not fulfill it?" And thus the Angel shows his conclusion to be necessary, so that the Virgin can neither doubt nor dissent.
Lk 1:38. Mary's Consent
Then Mary said, etc. Here, finally, is placed the achievement of the purpose, which was in the consent of the Virgin, by which she immediately conceived the Son of God. He describes this consent as having been duly and orderly made: because of pre-disposing humility, perfecting charity, and pronouncing belief.
The pronunciation from belief is introduced first when it is said: Then Mary said to the Angel. Because she believed the Angel's word to be true, she therefore gives an express, consenting answer. Romans 10: "With the heart one believes unto justice, and with the mouth confession is made unto salvation"; and in the Psalm: "I believed, therefore have I spoken." She said: of this word of faith it is said in Romans 10: "The word is near you, in your mouth and in your heart, that is, the word of faith which we preach." Since, therefore, she conceived the word of faith in her heart, she conceived the Son of God in her womb. Below in the same chapter: "Blessed is she who believed," etc.; and Luke 11: "Blessed is the womb that bore you, and the breasts that nourished you."
The Preparation (Humility)
Then follows the preparation from humility, when it is said: Behold, the handmaid of the Lord. Abigail, the prudent woman, gave a similar answer when David wished to take her as his wife (1 Samuel 25): "Behold, let your handmaid be a servant to wash the feet of the servants of my lord." And that Ruth, who designates the Blessed Virgin (Ruth 2): "Why have I found grace before your eyes?" because "you have spoken to the heart of your handmaid, who am not like one of your maidens." And because the Virgin Mary humbled herself, she prepared herself for grace. Bernard: "She answers humbly, so that the seat may be prepared." And because her humility was singular, so was her grace singular. Hence Bernard: "It is not great to be humble in abjection: great and truly rare is honored humility"; this "is a light that is diminished in the consummation," Ecclesiasticus 43.
The Perfect Consent (Charity)
Lastly, the perfect consent from charity is subjoined, when it says: Be it done to me according to your word. "Be it done," as Bernard says, "is a sign of desire, not an indication of doubt"; it is also a sign of assertion, as it is said in the Psalm: "Let all the people say: Amen, Amen"; and again, of affection, as in the Psalm: "Let Your hand be upon me, that You may save me"—for the Word and the Hand of the Father are the same—and it can be a word of prayer, so that it is desired, because from charity; supplicatory, because from humility; assertive, because from belief. This is a most sweet voice to men, to angels, and to the Spouse Himself. This He sought in Song of Songs 2: "Let your voice sound in My ears: for your voice is sweet, and your face is comely," which she does when she said to the Angel: "Be it done to me according to your word." "The Word which was in the beginning with God, let it be made flesh of my flesh, according to your word." Hence Bernard: "Be it done to me, I implore, the Word not uttered, that it may pass away, but conceived, that it may remain. Let the Word be made not only audible to the ears, but also visible to the eyes, palpable to the hands, bearable on the shoulders," that He may bear me by the word of His power. "For God spoke long ago in many ways and by many means to the fathers by the prophets, and to some in the heart, to others in the ear, to others in the mouth, to others in a vision, to others by the hand: let it be done to me, Lord, according to your word: nor do I wish it to be done to me as a declamatory sermon, or figuratively signed, or figuratively dreamed, but silently inspired, personally incarnated, corporeally embodied" ("The Word was made flesh"). And if it is so done, then I will be able to say to you what the Sarephthan woman said to Elijah (1 Kings 17): "Now I know that you are a man of God, and the word of the Lord is true in your mouth."
The Angel Departs
And since the Son of God was conceived in such consent, and the Angel achieved his purpose, it follows: And the Angel departed from her. For he showed by deed what Raphael said to Tobiah in word (Tobiah 12): "It is time that I return to Him that sent me." And it is said of Peter (Acts 12) that as soon as he was brought out of prison, "the Angel immediately departed from him." The Angel departed from her, but the Son of God remained with her; he departed as to appearance, but many remained as to custody. Song of Songs 3: "Behold, the bed of Solomon, sixty valiant men surround it, of the most valiant of Israel." These are the most blessed Angels who guarded her as the most chosen "place of the divine dwelling." Hence, even though they rendered her the benefit of custody because of the weakness of the flesh, they nevertheless showed her the worship of reverence because of the dignity of the Mother, and therefore, in a certain way, they ascended and descended through her. Hence, she was designated by that ladder upon which the Lord was leaning, and the Angels ascended by it, which Jacob saw (Genesis 28); and afterward it follows: "This is none other than the house of God, and the gate of heaven," because no one can now enter heaven unless they pass through Mary as through a gate. For just as God came to us through her, so we must return to God through her. And therefore she is called house, gate, and ladder: house because of Christ's conception, gate because of Christ's birth, and ladder because of the ascent to God. Therefore, let us not depart from her, but prostrate at her feet, let us always greet her: "Hail, full of grace," so that through her, who found favor and mercy above all women in the sight of that great Ahasuerus, we "may find grace and obtain mercy in timely aid."
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