The Gospel according to Luke, pages 427-428

THE GOSPEL ACCORDING TO LUKE.

There was in the days of Herod, king of Judea, a priest, and so forth ¹.

1. The Empress of the Evangelists, the Virgin Mary, is commended from the greatest dignity. Luke 1:26 and 27: The Angel Gabriel was sent, and the rest down to this, the name of the Virgin was Mary. Although God was with the blessed Virgin by essence, power, and presence, as he is generally in creatures, and although he was in her through indwelling grace, as he is specially in the saints, nevertheless, because he was still distant by bodily presence, so that in her God might become man, passible like us, he wished to send an Angel to the Virgin, to announce the Virgin's childbirth.

This sending was necessary for four things: for the honoring of God, for the showing of angelic dignity, for the commendation of the most blessed Virgin, and for our usefulness. God is honored in this annunciation in three ways. As to power, in that he has Angels as ministers. Second, as to wisdom, in that he met the manner of the robber; because the Angel of God taught a virgin, just as an evil angel deceived a virgin. Third, as to goodness, in that he omitted nothing among the contingent things, in everything that was necessary for the honor of his mother and our usefulness. Second, it was necessary for the showing of angelic dignity, which is shown in three things. First, because here the Angel exercised his office, namely of announcing, in the highest way. Second, because he was conscious of the highest counsel. Third, because he announced the highest blessedness of human beings. Third, it was also necessary for the commendation of the Virgin, which is shown in three things. First, in this, that no messenger other than the Angel Gabriel is sent. Second, in this, that he speaks so many mysteries with her. Third, in this, that God works the work of our salvation only with Mary's consent, which consent the Angel prepared. Fourth, it was also necessary for our usefulness, namely for the confirmation of faith, for the showing of the friendship of Angels, and for the procuring of our salvation.

2. There follows: The Angel Gabriel. This Angel was not from the greater ones, but was an Archangel, and this for the honor of the Virgin, because if one from the higher orders were sent, it would be believed that he was illuminated by him. Therefore he is sent from the lesser ones, so that it may be shown that the Angel is only the outward bearer of the business and ministry, but God by himself is the worker of the business, the decreer of salvation, the inspirer of understanding, the incliner of the mind to consent, and the expositor of the manner of excuse. Whence the Angel, asked about the manner, referred it to the Holy Spirit, Luke 1:35: The Holy Spirit will come upon you. But Gabriel the Archangel appeared to her in bright clothing, as certain people say, for the honor of him who proceeded as light from light. And this, as is believed, was at daybreak, so that with the morning sun rising, the sun of justice, Christ our God, and the Church would rise at the same time, as is said, Malachi 4:2.

3. There follows: Into a city. If it is objected that this annunciation ought not to have happened in a city, but in the most worthy place, namely in the temple, because of the most worthy work, I answer that the Lord, in all the more principal deeds which he performed in the world, was always in a common place, showing by this why he had come into the world: born among sinners, placed in a manger before an ox and an ass, conversing among sinners, crucified between thieves, rising again and first appearing to a sinful woman. Thus also he wished to be conceived in a city, which is a common place, he "who for our salvation came down from heaven," as the Church sings in the Creed. He descended to show that he came for all. He was born on the way, because his life ought to be for us a way to the kingdom of heaven. He suffered outside the gate ², because through his passion no one is freed except through conversion to him.

4. There follows: Of Galilee, which is the region inhabited by Gentiles and Jews. And thus he wished to be conceived in a common region, who wished to be born for all; for he is not only God of the Jews, but also of the Gentiles ³. That region by its name expressed most well the property of the incarnation. For Galilee is interpreted revelation or transmigration: because in this annunciation there was a revelation of the highest secrets, when the Word, which inhabited inaccessible light ⁴, was made flesh ⁵. In like manner there was the greatest transmigration, namely from ignorance into knowledge, from fault into grace, from shadow into truth, from deity into humanity, which was the greatest.

5. There follows: Whose name was Nazareth. Nazareth is interpreted flower. Therefore the Lord was fittingly conceived in Nazareth, because as fragrance proceeds from a flower without corruption, so he proceeded with the beauty of virginity and the integrity of the mother preserved.

6. There follows: To a virgin. But why not to a woman? I answer: From a woman the beginning of sin was made ⁶, from a woman under the aspect of woman and not under the aspect of virgin. For Eve, insofar as she was a virgin, did not destroy us, but insofar as she was joined to a man, when she carnally generated us. Whence Augustine in the Enchiridion ⁷ and in other places: "Original sin is born from the wound of concupiscence, which is attached to the mingling of seeds; to this wound he who came to heal the wound ought not to have been subject." Likewise, To a virgin: because temporal generation is the image of eternal generation. Hence, just as eternal generation is from one incorrupt and undivided being, so temporal generation ought to be from one incorrupt woman, that is, from a virgin. It is also believed that the most blessed Virgin was in the act of contemplation when the Lord's annunciation came to her. But she was being raised to the highest power, in that she bore God above nature. And she was raised to this through faith, according to that saying of Mark 9:22: All things are possible to one who believes. She was also raised to the highest dignity, through this, that she was made the mother of the whole creature by recreation. And she was raised to this through humility, according to that saying of Matthew 23:12: Whoever humbles himself shall be exalted. She was also raised to the highest charity, through this, that she was highest and nearest to God, as one who was his daughter, mother, sister, and spouse. And she was raised to this through charity, according to that saying of Proverbs 8:17: I love those who love me. She was also raised to the highest familiarity, and chastity made that, according to that saying of Wisdom 6:20:

Incorruption makes one nearest to God. Therefore she was raised up wholly, she who was wholly filled and wholly glorified.

7. There follows: Betrothed. This betrothal was useful for many things, as is had at Matthew 1:18: When she had been betrothed, and so forth. It is believed that she conceived God at such an age as was perfect in stature and in bodily quantity.

8. There follows: To a man whose name was Joseph. Joseph was a man through constancy of faithfulness, as to justice; a man through the virtue of chastity, as to temperance; a man through excellence of discretion, as to prudence; a man through vigorousness of action, as to fortitude. And thus the excellence of the four cardinal virtues is noted. Bernard: "There is no doubt that this Joseph, to whom the mother of the Savior was betrothed, was a good and faithful man. Faithful, and so forth ⁸."

9. There follows: Of the house of David. But it is asked, since here the most pure conception of God is being written, why David, who at one time existed as a notorious sinner, is placed there. It must be said that he is placed here not because he was a sinner, but because Joseph descended carnally from him and was like him in virtues by imitation. Nor, on account of the stain of sin which he destroyed through repentance, ought he to have been named less in the genealogy of the Lord, but boldly proclaimed, since this both generates confidence for sinners and increases the mercy of him who says: In whatever hour the sinner shall groan, and so forth.

10. There follows: And the name of the Virgin was Mary. Note that the blessed Virgin did not newly acquire the interpretation of her name, but was born also in this. For she was always the star of the sea, and she illuminates both those preceding her and those following her, because salvation never came to anyone except through faith in the Word incarnate, or to be incarnate, from the Virgin. Hence she herself also, in the faith of human beings, and in God's election and confirmation, always existed as Lady and Queen of all creatures. Whence she herself can fittingly say that saying of Proverbs 8:22: The Lord possessed me, and so forth. Whence that saying in the same place, verse 24: The abysses were not yet, and so forth. It must also be known that the name Mary was most fittingly imposed upon our Virgin for three things. First, because of the dignity of the person. Second, because of the usefulness of her action. Third, because of the property of the divine conception. The dignity of the person is expressed through the nature of light, which is understood in the star of the sea. For just as nothing is more beautiful or nobler than light, so after God nothing is worthier than Mary. And note that this blessed Virgin was not only illuminated by divine light, like the moon by the sun, but she also produced from herself the very light which is God ⁹, like the dawn producing the sun, which illuminated all things capable of illumination. And thus in the blessed Virgin the excellence of dignity is expressed through the nature of light. The usefulness of action is understood in this, that she leads, leads away, conducts, leads back, and brings all shipwrecked persons through to the harbor of eternal salvation. The property of the divine conception is signified by this, that as a star brings forth a ray without diminution, so the Virgin brought forth the Son without corruption.

11. And the Angel entering to her, said. Here Mary is commended from highest modesty. Whence Bernard: "Where did he enter to her? I think into the secret room of a modest chamber, where perhaps, with the door closed upon herself, she prayed to God the Father in secret. For the Angel did not find open the little door of the Virgin, whose purpose surely was to flee the crowd of human beings and to avoid conversations, lest even the silence of one praying be disturbed ¹⁰." From these words of divine Bernard, certain people believe that the most blessed Virgin, at the coming of the Angel, with knees bent and pious hands lifted, eyes raised to heaven toward the Father of mercies for the incarnation of his Son, poured out most devoted prayers with tears, and reverently rose to meet the Angel coming, and, when his announcement had been perceived, consented as one believing in it; and, as soon as the salutation had been completed, with knees again bent to the earth and eyes and hands raised to heaven, with tears breaking forth from the depths of the heart because of joy, she gave thanks most devoutly. And this is the manner of those who receive the Lord's body from the hand of an Angel, that is, of a priest, from the altar.

12. There follows: Hail. Hail, as if without woe of body and soul. Through sin the human being incurs a threefold woe in the body. The first is the body's distemper and the disorder of natural appetites. The second is the mutual opposition of body and soul, because the flesh lusts against the spirit ¹¹. The third is the body's reduction to ashes after death. The blessed Virgin was without this threefold woe in the body, since she has a body whole in virginity, pacified with the spirit, and never reduced to ashes after death. On the part of the soul the human being has a threefold woe: error in the rational power, sorrow in the concupiscible power, shame in the irascible power. The Virgin Mary was also immune from this threefold woe, for she never erred in discretion, nor in elevation, nor in execution.

Likewise, there is another threefold woe, namely of fault, punishment, and ignorance. The woe of fault is threefold: original, actual mortal, and venial. Or thus: woe of avarice in work, woe of luxury in flesh, woe of pride in the heart. Concerning this threefold woe it is said in Apocalypse 8:13: Woe, woe, woe to those dwelling on the earth. Likewise, the woe of punishment is threefold, namely woe of Gehenna, woe of purgatory, woe of penitence. Likewise, the woe of ignorance is threefold, namely ignorance of believing, acting, and being saved. The most blessed Virgin Mary was without this manifold woe. Likewise, there is a threefold woe in women specially, namely woe of sterility in virgins, woe of subjection in married women, woe of desolation in widows. The blessed Virgin was also immune from this threefold woe. For she was a Virgin without sterility, married without subjection, a widow without desolation. Likewise, in women there is a threefold woe: for every woman, except her, loses virginity in conception; after conception, bodily beauty and health; in childbirth, the society of human beings. She also was immune from this. In conception she did not lose virginity, but acquired purity; after conception, she did not lose beauty, but shone forth so much that Joseph could not look upon her. Likewise, after childbirth she did not lose the society of human beings; indeed then she was constituted mediator of God and human beings. Whence in childbirth she is visited by shepherds and kings.

Likewise, she herself is full of grace through the inflow of divine goodness, so that the fullness of her grace may supply the defect in us. Also, she herself is the star fixed in the firmament of glory, so that she may lead us shipwrecked ones back from the state of misery to the harbor of eternal salvation. For this reason the Church adds to that salutation the happy name Mary.

13. There follows: Full of grace. In four ways she was full of grace. First, because she had in the highest degree all general and special graces, of which every other creature was empty. Second, because her grace was so great that a pure creature was not capable of greater grace. Third, because she contained in herself the whole uncreated grace, and thus in every manner of grace she was full of grace. Concerning this fullness Bernard says ¹²: "We read in the Acts of the Apostles both Stephen full of grace and

fortitude ¹³, and that the Apostles were filled with the Holy Spirit ¹⁴, but in a way far unlike Mary; otherwise the fullness of deity would not have dwelt bodily in him ¹⁵ in the same manner as in Mary. Nor did they conceive of the Holy Spirit in the way the blessed Virgin Mary did. Therefore the fullness of the blessed Virgin removes emptiness, but her fullness denies partiality. For God did not give the Holy Spirit to her by measure ¹⁶, but, as the Gloss says, not particularly, but generally and universally. But the fullness of the Saints, which is common, imports overflowing and outpouring. For grace fills the soul inwardly, and thus flows outwardly through works." Concerning all these fullnesses it is said, Ecclesiastes 1:7: To the place from which the rivers go forth, they return that they may flow again. But the place of these fullnesses is the abyss of deity, from which all rivers go forth through the outpouring of graces, and return through thanksgiving, so that they may flow again through the multiplication of graces.

14. There follows: The Lord is with you, namely with you in the womb, with you in exile, with you on the throne, with you through essence, with you through power, with you through presence, with you through indwelling grace, with you through bodily presence. Likewise, with you in his own humiliation, since you offered him in the temple. With you in his persecution, when he endured the cross, when you were standing beside the cross ¹⁷. With you in his consolation, when he rose again from the dead.

15. There follows: Blessed are you among women. First, because she is most reverend to Angels and human beings, or because she was enriched by the Son and glorified by the succession of all the faithful. Likewise, blessed by God, because in his conception the Holy Spirit is the impregnator, the Virgin is the conceiver, God is the one conceived. Likewise, blessed by God, because according to dignity she herself is the head and beginning of women, and this for three reasons. The first is because she had whatever good was in women. The second, because she had each of those goods in the highest degree, which no woman ever had nor will have, namely because she was Virgin of virgins, because she was mother and virgin. The third, because she was the mother of God. For there is a threefold good in women, namely the good of married women, of widows, and of virgins. The good of married women is threefold, namely fidelity, offspring, and sacrament. The good of widows is similarly threefold, namely liberty of contemplation, exercise in works of piety, chastisement of the flesh. The good of virgins is similarly threefold, namely incorruption of flesh, no subjection to a man, and angelic way of life. The blessed Virgin had all these goods in the highest degree, and furthermore she surpassed all in causality, because she was Virgin of virgins; in purity, because pure in the highest degree; in fruitfulness, because mother. She surpasses widows, because she had the good of widows in highest contemplation, in preeminent piety, in most excellent chastity. She excels married women in three things, because she had fruitfulness without corruption, offspring without a father, and fruitfulness with respect to the highest nature, because she is the mother of God.

16. There follows: And blessed is the fruit of your womb. First, because he did not have the prick of the tinder. Second, because he knew all things. Third, because he did not see corruption. For through sin we fell into this threefold curse, namely the prick of the tinder. Whence Genesis 3:17 and 18: Cursed is the earth in your work; ... it will bring forth thorns and thistles for you. Second, labor concerning necessary things. Whence, in the same place, verse 19: In the sweat of your face you shall eat bread. Third, the necessity of reduction to ashes. Whence, in the same place: You are dust, and into dust you shall return.

Likewise, Blessed is the fruit of your womb, because he is the Father of all through creation in the being of nature, Father of all through recreation in the being of nature, Father of all through recreation in the being of grace, Father of all through the glorification of the creature in the being of glory. Likewise, Blessed is the fruit of your womb, not only because of the emptying of the curse, but also because of the possession of every good. For he had the goodness of human nature in the highest degree, and the goodness which is from the conjunction of both in the highest degree. Likewise, this fruit is blessed with the blessing of nature, the blessing of grace, and the blessing of glory. For he had a body blessed by nature, because pure in form, because beautiful in harmony, because emptied. He also had a soul blessed from the tinder, from ignorance, from sin. He also had blessed deity in himself and in his works.

17. There follows: When she had heard, she was troubled at his word, and she was considering what kind of salutation this was, wondering at the wisdom, mercy, charity, truth, humility, dignity of the messenger, newness of the salutation, immensity of the things, and her own smallness. In addition she was considering how venerable, how delightful, how saving, how familiar, how singular this salutation was, which was dictated by God the Father, inspired by the Son himself, announced by the Angel.

18. There follows: And the Angel said to her: Fear not, Mary. As if he were saying: Do not fear the greatness of the king, your own smallness, the rarity of the word, the incomprehensibility of the things, the ambiguity of the sentence, the completion of the promise, the loss of salvation. Do not fear, because you have found grace before God; you did not create it as God, did not always have it as your Son did, did not seize it as the first Angel did, did not lose it as the first parent did, did not buy it as Simon Magus did, but you found it, because you sought as the most prudent virgin, taught as the most faithful one, gave back as the most merciful mother. You found what? I say, the charity of God having mercy, the truth of God promising, and your suitability for this.

19. There follows: Behold, you shall conceive. This conception is the work of the whole Trinity; nevertheless it is appropriable to the Holy Spirit, because of the work of highest kindness, to whom belongs the distribution of gifts. But whence this most holy conception was made, one must say with Damascene that it was not only from the bloods, but also from the flesh of the blessed Virgin. For in one place, namely in Book IV On the Orthodox Faith ¹⁸, he says: "From the bloods"; in another place he expressly says: "From the most pure flesh and blood ¹⁹."

20. There follows: You shall conceive in the womb. What is said, in the womb, seems superfluous, for everyone conceiving conceives in the womb. To this it must be said that this is the privilege of this conception alone. For all other women conceive into the womb; she alone conceived in the womb, because she conceived as a virgin. We also concede that the Lord was in the womb for two hundred seventy-six days. These are thirty-nine weeks and three days. He also came forth while the womb was closed, without assuming the dowry, by being born supernaturally.

21. There follows: And you shall call his name Jesus. The Lord imposed this name Jesus by furnishing the reality of the name; the Angel by proclaiming it; the Lady by obtaining it; Joseph by carrying it out. This name was imposed by God eternally, by the Angel in the incarnation, by the Lady and Joseph in the circumcision.

22. There follows: He shall be great. Great in nobility, dignity, piety, virtue, fame, newness. Likewise, great according to every mode. Great according to substance, because God. Great according to quantity, because omnipotent. According to quality, because supremely good. According to relation, because Son of God. Great according to when, because eternal. Great according to where, because everywhere. Great according to position or power, because heaven is his seat, but earth the footstool of his feet ²⁰. And he sits upon the Cherubim ²¹, and walks upon the wings of the winds ²². Great according to habit, because his garment is white as snow ²³, and so forth. Strength and beauty are his clothing ²⁴. Great in the greatness of action, that is, in the incarnation. Genesis 1:1: In the beginning God created heaven and earth, that is, he begot the Son, in whom he created, recreated, justified, and glorified all things. Great in the passion, and great he will be in glorification.

23. There follows: And he shall be called Son of the Most High, by eternal naming, by the attestation of Scripture, by the prophecy of John, by the proof of works, by the confirmation of Peter, by the declaration of the Father, by the showing of the dove, by the suspicion of demons, by the singularity of doctrine, because never did a man speak thus as this man ²⁵. In all these ways he will be called by human beings the Son of the Most High, only-begotten in the being of nature, only-begotten in the gifts of grace.

24. There follows: And the Lord God will give him the throne of David his father. Through the temporal kingdom of David is figured the spiritual kingdom of Christ, in which Jesus Christ has the throne of kingdom, the throne of priesthood, the throne of teaching, the throne of judgment, the throne of banquet.

25. There follows: And he shall reign, namely by having mercy on the wretched, rooting out the evil, exalting the good, commanding all, subjugating enemies, holding court, promulgating laws, enlarging the kingdom. But he will reign through grace and glory.

26. There follows: In the house of Jacob forever. Whence Bernard: "Blessed are those in whom God now reigns through grace and forever through glory, and so forth. Come meanwhile, Lord Jesus; remove scandals from your kingdom, which is my soul, so that you may reign in it, as you ought. For avarice comes and claims for itself a seat in me. Boasting desires to dominate me. Pride wishes to be called king there. Luxury, ambition, envy, and detraction, each says: I shall reign there. Come therefore, my Lord Jesus Christ, scatter them in your power ²⁶, and reign in me, because you yourself are my King and my God ²⁷."

27. There follows: How shall this happen, since I do not know a man? as dominator of my person, as ruler of my works, as corrupter of my body, as binder of my soul, as propagator of offspring, I never wish to know him by any thought of these things. Whence Bernard, in the same place ²⁸: "She does not doubt concerning the fact, but asks the manner and order. For she does not ask whether this will happen, but how this will happen. As if she were saying: Since my Lord, witness of my conscience, knows that it is the vow of his handmaid not to know a man, by what law, by what order will it please him that this happen? If it will be necessary for me to break the vow so that I may bear such a Son, I both rejoice concerning such a Son and grieve concerning the purpose; nevertheless let his will be done. But if I shall conceive as a virgin and also bear as a virgin, which certainly, if it shall please him, will not be impossible ²⁹, then I truly know that he has regarded the humility of his handmaid ³⁰. How therefore shall this happen, since I do not know a man?"

28. There follows: And the Angel answering said to her: The Holy Spirit will come upon you. But what spirit? The Spirit purging, the Spirit illuminating, the Spirit filling, the Spirit perfecting, the Spirit establishing, the Spirit consecrating, the Spirit making fruitful. He will come upon you in the highest degree, for the highest act. And he who will come with him is above all, namely the Son of God.

29. There follows: And the power of the Most High will overshadow you, by extinguishing the tinder, by protecting against tribulation, by making a shade for your flesh, by making known that manner to you alone, by hiding his light in you, by making you the refreshment of wayfarers, by setting you against the heat of concupiscence.

30. There follows: But Mary said: Behold the handmaid of the Lord, let it be done to me according to your word. A shrewd handmaid has seven offices. First, she cleans the house. Whence Hebrews 1:3: Making purification of sins, and so forth. Second, she prepares foods. Genesis 18:6, this is Sarah who mixed three measures of flour. She is also the one who presented the roasted and fried Lamb in the Church to the hungry to be eaten. Third, she heats the furnace, namely the furnace of our souls, which the fire of divine love kindles. Fourth, she carries water to the thirsty, namely the water of grace, which she unceasingly administers to the thirsty. Fifth, she goes around and visits the whole house. Whence handmaid, ancilla, is said from an and cieo, cies, which means to move. She goes around the upper and lower hemisphere, Angels through joy, the just through grace, the guilty through pardon; nor is there one who hides himself from her heat ³¹. Sixth, because she carries and nurses children. That you may be filled from the breast of her consolation ³². Seventh, because she prepares a bed for the weary. Whence that saying of John 14:2 suits her: I go to prepare a place for you. Hence she, because of these seven offices, compares herself to a handmaid, saying: Behold the handmaid, and so forth.

31. Likewise, she herself is the mother of salutation. Luke 1:40: Mary entered the house of Zachariah and greeted Elizabeth. But how did she greet? Faithfully. Whence she went into the hill country with haste, not rejoicing to be seen long in public. Usefully, for Elizabeth was filled with the Holy Spirit. Whence she says in the same place, verse 43: Whence is this to me, that the mother of my Lord should come to me? Gloss: "The voice of Mary kindled not only the mother, but also the offspring more vehemently."

32. Likewise, she herself is the Virgin giving birth, in which, as Sedulius said: She was seen to have neither a first like herself nor a following one. She bore her Son ³³. Her own by the donation of the Father, by the election of the Son, by the will of the Holy Spirit. Whence Bernard: "Is this not what you sought, what you groaned for, what you sighed for day and night in prayer, that you might become the mother of God ³⁴?" This Son, I say, her own, she bore for many reasons. First, so that what she alone bore in the womb she might communicate to us from charity. Second, so that she might show with her finger, face to face, God hidden from the ages, saying: Here lies in the manger the one who also rules the stars. Third, so that she might fulfill the desire of all Saints desiring the nativity. Whence the Church sings on the vigil of the Lord's nativity: "Behold, all things are fulfilled, and so forth." Fourth, so that the deposit of God the Father, deposited in her, she might faithfully present again. Whence the Angel said to the shepherds: