Works › The Mariale: Questions on “Missus est”
Volume 37 · pp. 63–65
Question XXX. Why the Evangelist said, He entered, and whether he entered with doors closed or open?
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QUAESTIO XXX. Cur Evangelista dixerit: Ingressus, et an januis clausis, vel apertis sit ingressus?
Consequenter quaeritur de hoc quod dicit, Ingressus 1, utrum januis clausis vel apertis sit ingressus?
§ I. Et videtur, quod januis apertis: quia 1. Beata Virgo vidit eum oculis non glorificatis sine miraculo: ergo et Angelus habuit corpus assumptum non glorificatum: ergo non potuit intrare januis clausis.
2. Item, Scriptura hoc non dicit: sed si factum esset, diceret, sicut de Domino dixit, quando ad discipulos januis clausis intravit 2. Contra: Augustinus dicit, quod Angeli assumunt sibi corpora, in quibus apparent, de purissimis elementis. Ergo potuit januis clausis intrare.
Item quaeritur, Quare hic dicat repetendo hoc nomine, Angelus 3, et non Gabriel, cum in proprio nomine intelligatur nomen commune, et non e converso.
Item, Quaeritur de hoc quod dicit, Ad eam 4, scilicet qualiter secundum situm se habuerit sive positionem? Diversa est enim positio corporis in vacantibus orationi, scilicet prostratio, genu curvatio, sessio, statio, inclinatio, in qua istarum fuit, quando ei Angelus istam plenitudinem nuntiavit?
Videtur, quod debuit sedere: hoc enim est proprium contemplationis, juxta illud: Maria sedens secus pedes Domini 5, etc. Et etiam Philosophus dicit: Anima sedendo et quiescendo fit prudens.
Quod autem prostrata debuerit esse, videtur: quia illa maxime pertinet ad humilitatem. Unde in Apocalypsi, I, 17: Cecidi ad pedes, scilicet Angeli.
Item, Quod stare debuerit, videtur: quia exterior honoris status signum est status interioris: sed secundum hominem interiorem maxime tunc fuit erecta: ergo secundum exteriorem hominem stare debuit erecta.
QUESTION XXX. Why the Evangelist said, He entered, and whether he entered with doors closed or open?
Consequently inquiry is made concerning what he says, He entered 1, whether he entered with doors closed or open.
§ I. And it seems that with doors open, because 1. The blessed Virgin saw him with eyes not glorified, without a miracle; therefore the Angel also had an assumed body that was not glorified; therefore he could not enter with doors closed.
2. Likewise, Scripture does not say this; but if it had happened, it would say so, just as it said concerning the Lord when he entered to the disciples with doors closed 2. On the contrary: Augustine says that Angels assume for themselves bodies in which they appear, from the purest elements. Therefore he could enter with doors closed.
Likewise it is asked why here he says, repeating this common name, Angel 3, and not Gabriel, since in the proper name the common name is understood, and not conversely.
Likewise, inquiry is made concerning what he says, To her 4, namely how she held herself according to bodily situation or position. For the position of the body is diverse in those devoting themselves to prayer, namely prostration, bending of the knee, sitting, standing, inclination: in which of these was she when the Angel announced that fullness to her?
It seems that she ought to have sat, for this is proper to contemplation, according to that saying: Mary sitting beside the feet of the Lord 5, etc. And also the Philosopher says: The soul becomes prudent by sitting and being at rest.
But that she ought to have been prostrate seems true, because that posture belongs especially to humility. Hence in Apocalypse 1:17: I fell at the feet, namely of the Angel.
Likewise, that she ought to have stood seems true, because the exterior status of honor is a sign of interior status; but according to the interior man she was then especially upright; therefore according to the exterior man she ought to have stood upright.
Item, Si sedit, utrum Angelo veniente surrexit? Et videtur, quod sic: quia hoc ad honestatem pertinebat: unde Rachel excusavit se, quia patri assurgere non potuit 6.
Item, In altari Dominam suscipimus stando: ergo ille est reverendissimus modus Dominum suscipiendi.
§ II. Ad primum respondemus per beatum Bernardum, qui dicit: «Quo ingressus ad eam? Puto in secretarium pudici cubiculi, ubi illa fortassis clauso super se ostio orabat Patrem in abscondito. Solent Angeli adstare orantibus, et delectari in his quos vident levare puras manus in oratione: holocaustum sanctae devotionis gaudent se offerre Deo in odorem suavitatis. Mariae autem orationes quantum placuerunt in conspectu Altissimi, Angelus indicavit, qui ingressus ad eam, tam reverenter salutavit. Nec fuit difficile Angelo per clausum ostium penetrare abdita Virginis, qui utique ex subtilitate substantiae suae hoc habet in natura; ut nec seris ferreis ejus arceatur ingressus, quocumque suus eum impetus ferat. Angelicis enim spiritibus parietes non obsistunt, sed cuncta illis visibilia cedunt, cuncta aeque corpora quantumlibet solida vel spissa, penetrabilia sunt eis ac pervia. Suspicandum igitur non est, quod apertum invenerit Angelus ostiolum Virginis, cui nimirum in proposito erat hominum fugere frequentias, vitare colloquia, ne vel orantis perturbaretur silentium, vel continentiae castitas tentaretur. Clauserat itaque etiam illa hora suum super se habitaculum Virgo prudentissima, sed hominibus, non Angelis. Proinde etsi ad eam potuit intrare Angelus: sed nulli hominum facilis patebat accessus 7.» Ex his colligendo credimus Angelum clausis januis intrasse, et hoc potuisse propter naturae suae subtilitatem, et assumpti aetherei corporis qualitate, beatissimam autem Virginem in adventu ejus inclinatis genibus, et elevatis puris manibus, erectis in caelum oculis ad Patrem misericordiarum pro incarnatione Filii sui devotissimas preces cum lacrymis fudisse, et Angelo veniente reverenter assurrexisse, et percepta ejus annuntiatione credendo in eam consensisse, et quanto citius potuit impleri, flexis genibus rursus in terram, et elevatis in caelum oculis ac manibus, ex intimo corde erumpentibus prae gaudio lacrymis devotissime flagitasse, et sic Deum pariter et hominem concepisse. Et iste quidem modus positionis et situs est eorum qui de manu Angeli, id est, sacerdotis suscipiunt corpus Dominicum de altari.
Likewise, if she sat, did she rise when the Angel came? And it seems that she did, because this belonged to honorable conduct; hence Rachel excused herself because she could not rise for her father 6.
Likewise, at the altar we receive the Lady standing; therefore that is the most reverent mode of receiving the Lord.
§ II. To the first we respond through blessed Bernard, who says: "Where did he enter to her? I think into the secret place of her modest chamber, where perhaps, with the door closed upon herself, she was praying to the Father in secret. Angels are accustomed to stand by those praying, and to delight in those whom they see raising pure hands in prayer; they rejoice that the holocaust of holy devotion is offered to God as an odor of sweetness. But how greatly Mary's prayers pleased in the sight of the Most High, the Angel indicated, who, entering to her, greeted her so reverently. Nor was it difficult for the Angel to penetrate the hidden places of the Virgin through a closed door, since indeed from the subtlety of his substance he has this by nature: that his entrance is not barred by iron bolts, wherever his impetus bears him. For walls do not obstruct angelic spirits; but all visible things yield to them, and all bodies equally, however solid or thick, are penetrable and passable for them. Therefore it must not be suspected that the Angel found the little door of the Virgin open, since indeed in her purpose it was to flee the crowds of men, to avoid conversations, lest either the silence of one praying be disturbed or the chastity of continence be tempted. And so at that hour also the most prudent Virgin had closed her dwelling upon herself, but to men, not to Angels. Therefore even if the Angel could enter to her, easy access lay open to none of men 7." Gathering from these things, we believe that the Angel entered with doors closed, and that this was possible because of the subtlety of his nature and by the quality of the assumed ethereal body; and that the most blessed Virgin, at his arrival, with knees bent and pure hands raised, eyes lifted upright into heaven to the Father of mercies, poured out most devout prayers with tears for the incarnation of his Son; and that, when the Angel came, she most reverently rose; and that, having received his annunciation, by believing she consented to it; and that, as quickly as it could be fulfilled, with knees again bent to the earth and eyes and hands lifted into heaven, with tears breaking forth from her inmost heart for joy, she most devoutly begged; and thus she conceived one who was equally God and man. And this indeed is the mode of position and posture of those who receive the Lord's body from the hand of the Angel, that is, of the priest, from the altar.
Quod autem hic repetitur nomen commune Angeli cum dicitur: Ingressus Angelus 8, per hoc quidem datur intelligi, quod omnino in ratione nuntii venit, scilicet quod sua auctoritate non venit, quod istud negotium non invenit, non nisi missus intravit, non sua verba sed divina protulit, salutationem non dictavit, sed detulit, quo omnium novorum novissimum nuntiavit.
But that here the common name Angel is repeated when it is said, The Angel entered 8, through this it is indeed given to be understood that he came wholly in the account of a messenger, namely that he did not come by his own authority, that he did not invent this business, that he entered only as one sent, that he brought forward not his own words but divine words, that he did not dictate the greeting but delivered it, by which he announced the newest thing of all new things.
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