Luke 1
KNECHTLuke 1:1
THE VISITATION
[Luke 1 35 36]
MARY, rising up in those days¹, went with haste into the hill-country² to visit and congratulate her cousin Elizabeth. No sooner did Mary enter the house³ than Elizabeth, filled with the Holy Ghost⁴, cried out⁵: “Blessed art thou among women, and blessed is the fruit of thy womb⁶. And whence is this to
¹ Those days. Soon after the angel had delivered his message to her.
² Hill-country. According to tradition, the little town where Zachary and Elizabeth dwelt lay six miles to the west of Jerusalem. It still exists and is called “St. John in the Mountains” (Fig. 62), because St. John the Baptist was born there. The journey thither from Nazareth is one of seventy miles. The road crosses hills and valleys, and it was a difficult journey for our Lady, the rainy season being just over when she made it. According to tradition the Annunciation of the Birth of our Lord was on March 25th, so that Mary’s journey was made during the last days of March.
³ Enter the house. Greeting her with the usual salutation. “Peace be with thee”
⁴ Holy Ghost. She already possessed the grace of the Holy Ghost, being, as we read in the first chapter, “Just before God”. But at the salutation of the Blessed Mother of God, Elizabeth received from the Holy Ghost the gift of prophecy, or of supernatural illumination.
⁵ Cried out. Impelled by a holy joy. ⁶ The fruit of thy womb. Namely Jesus, the Divine Child. — III. THE VISITATION.
me, that the Mother of my Lord should come to me?¹ Blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.”
Whereupon Mary exclaimed²: “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. Because He hath regarded³ the humility of His handmaid; for behold, from henceforth all generations shall call me blessed. For He
¹ To me. “Why does this high honour come to me? How have I deserved this extraordinary grace that the Mother of God should visit me? I ought to go to you, and serve you, and yet you come to me?” Elizabeth, by the inspiration of the Holy Ghost, knew what the angel had announced to Mary, and what she had answered. She therefore congratulated the Blessed Virgin on having believed the message of God. At the same time the Holy Ghost, by the mouth of Elizabeth, gave the assurance that everything which God had announced by the angel would come to pass: Mary would bear a son by the operation of the Holy Ghost, and this son would be the Son of God, and would save His people from their sins.
² Exclaimed. Mary knew by the words of Elizabeth that God had revealed to her cousin His choice of her to be the Mother of His Son, and the speedy advent of the Redeemer. She could therefore no longer keep silence about the great joy that had come to her, and burst out into the “Magnificat”.
³ Regarded. He has taken pity on my humility, and chosen me to be the Mother of His Son.
— III. THE VISITATION.
that is mighty hath done great things to me, and holy is His name¹. And His mercy is from generation unto generation, to them that fear Him. He hath shown might with His arm: He hath scattered the proud in the imagination of their heart². He hath put down the mighty from their seat, and hath exalted the humble³. He hath filled the hungry with good things; and the rich he hath sent empty away. He hath upholden Israel⁴ His servant, being mindful⁵ of His mercy. As He spoke to our fathers, Abraham and his seed for ever.” Mary abode with her cousin about three months; then she returned to Nazareth.
COMMENTARY.
The Divinity of Jesus Christ. Elizabeth, inspired by the Holy Ghost, testified to the Divinity of Jesus when she called Mary the Mother of God; for, if Mary is the Mother of God, her Son must be God.
Mary is the Mother of God. The Holy Ghost has called her so by the mouth of Elizabeth.
The dignity of the Mother of God is inconceivably high, for, as Mother of God, Mary is nearer than any other creature, nearer even than the highest angel, to the Blessed Trinity. Mary, being nearest of all creatures to God, who is the source of all dignity and grace, holds the highest place amongst all creatures in the kingdom of God, and is the Queen of all Saints.
Veneration of the Mother of God. In the Magnificat Mary said prophetically: “From henceforth all generations shall call me blessed.” This prophecy has been fulfilled in the Catholic Church, for our holy Church honours our Lady by special feasts and special devotions. How would it be possible not to pay honour to her whom God raised to such a high dignity, and praised in such a manner by the mouths of Gabriel and Elizabeth! Our veneration of the holy Mother of God is well founded both on Holy Scripture and on reason.
It is on account of her Divine Son that we honour Mary. When the Holy Ghost, by the mouth of Elizabeth, said: “Blessed art thou among women, and blessed is the fruit of thy womb (Jesus)”, He testified to the close connexion that lies between the veneration of the
¹ His name. i. e. His Being and Nature is holiness itself. The All-powerful and All-holy God has done great things to me.
² Their heart. Brought to nought their proud plans.
³ The humble. Remember proud Saul and humble David, and what befell them!
⁴ Israel. i. e. the people of Israel.
⁵ Mindful. Mindful of the gracious promises which He made to Abraham and to all his children for ever, namely, that the Redeemer would come and bring grace and blessing to all men.
— III. THE VISITATION.
Mother and the worship of the Son. It is because Mary is the Mother of God that she is so full of grace, and entitled to the love and veneration of all who love and worship Jesus; and all the honour which we pay to her, returns to her Divine Son. On the other hand, those who despise and depreciate Mary depreciate thereby our Lord Jesus Christ. The Church has added St. Elizabeth’s words (Blessed is the fruit of thy womb) to the Angelical Salutation, to prove that the veneration of Mary is inseparable from the veneration and worship of Jesus Christ.
Mary, a pattern of charity. Why did Mary hasten to visit her cousin? She loved retirement, communion with God, and solitude; so it must have been a grave reason which made her leave her retired home and undertake a long journey. What were her reasons? Firstly, the angel had referred her to Elizabeth, although she had believed his words without asking for a sign. She therefore believed it to be God’s will that she should visit her cousin, and convince herself of the truth of the sign given her, i. e. that Elizabeth was about to have a son. Secondly, Mary knew well that her cousin had grieved for many years on account of being childless, and she knew how happy she must be now that the cause of her grief was removed. Mary’s loving heart sympathised with the happiness of her cousin; she desired to wish her joy, rejoice with her, and join her in praising God’s mercy. He who really loves his neighbour has a loving sympathy with his joys and sorrows. Thirdly, Mary, as the holy Fathers teach, wished to minister to her cousin, and help her in her household affairs.
Prompt service. Mary went to Elizabeth in haste, because her loving sympathy and desire to be of assistance impelled her to go to her cousin with as little delay as possible. Her example teaches us that we should never be dilatory in the performance of any good work. Let us never put off till to-morrow what we can do to-day.
The humility of Mary. Although Mary was the Mother of God, she hastened to visit her cousin, to congratulate her and minister to her. And when Elizabeth received her so reverently, and praised her as the Mother of God, Mary called herself God’s handmaid, and gave all the glory to Him, magnifying His power, His mercy and His truth.
The Magnificat. Our Lady’s canticle of praise is called the “Magnificat”, because in Latin it begins with that word. This canticle of praise is always sung at Vespers, and we ought to join in it with devotion and joy, in thanksgiving to God for the gift of His Son, and for all the great graces of Redemption.
Humility in receiving Holy Communion. Elizabeth was quite right to consider it a great and undeserved honour that the Mother of her Lord should enter her house. How much greater and more undeserved
— IV. BIRTH OF JOHN THE BAPTIST.
is the grace which is given to us of receiving our Lord Himself into our hearts in Holy Communion! Then, indeed, we ought to think and say: “Whence is this that my Lord and my God should come to me!”
APPLICATION. Cherish a filial love and veneration for the most Blessed Mary, Virgin and Mother of God. Say devoutly in her honour such prayers as the Litany of Loreto &c, and frequent all devotions practised in her honour
Luke 1:4
ANNOUNCEMENT OF THE BIRTH OF JOHN THE BAPTIST
[Luke 1, 4—21]
AT the time when Herod$^(1)$ was king in Judaea$^(2)$, there lived, in a small city in the hill-country, a priest named Zachary, whose wife was called Elizabeth. They were both just before God, and walked blamelessly$^(3)$ in all the commandments of the Lord. They had no children$^(4)$; this was a cause of great affliction to them. They often prayed that God would give them a son; but their prayer seemed to remain unanswered, as they were both now advanced$^(5)$ in years.
It so happened that Zachary went to Jerusalem, when his turn came to perform the priestly office$^(6)$. He entered the
$^(1)$ Herod. This king, who was referred to in chapter LXXXVI, Old Test, reigned from the year 40 B. C. to A. D. 3.
$^(2)$ Judaea. This was the name given to the southern portion of Palestine. The centre was called Samaria, and the north, Gablee. The country east of the Jordan was called Perwa (see Map).
$^(3)$ Walked blamelessly. i. e. they were not in a state of sin, and carefully observed all the commandments of God.
$^(4)$ No children. They grieved over this, for the Jews rightly looked upon children as a precious gift of God.
$^(5)$ Advanced. They were very old, and therefore entertained, humanly speaking, no hope of having a child. However, they had great faith in the power and goodness of God, with whom nothing is impossible, and who before this had given a son to Sara in her old age and to Anna who was childless.
$^(6)$ Priestly office. The priests were distributed into twenty-four classes or families or courses; and each class had to attend to the service of the Temple for
— I. ANNOUNCEMENT OF THE BIRTH OF JOHN THE BAPTIST.
Sanctuary to offer incense on the altar, while the people prayed without¹; and, behold, an angel of the Lord appeared to him, standing at the right hand of the altar of incense.
Zachary was troubled at the sight of the angel; but the angel said to him: “Fear not, Zachary, for thy prayer² is heard. Thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. Thou shalt have joy and gladness, and many shall rejoice at his birth; for he shall be great before the Lord, and shall drink no wine nor strong drink, and he shall be filled³ with the Holy Ghost even from his mother’s womb. He shall convert many⁴ of the children of Israel to the Lord their God. He shall go before Him⁵ in the spirit and power of Elias⁶, to prepare for the Lord a perfect people.”
Zachary said to the angel: “Whereby⁷ shall I know this? For I am an old man, and my wife is advanced in years.” The angel replied: “I am Gabriel, who stand before God, and am sent to speak to thee, and to bring thee these good tidings. Behold, thou shalt be dumb, and shalt not be able to speak until the day in which these things shall come to pass, because thou hast not believed my words.” Having spoken thus he disappeared.
eight days (Old Test, LIV). When Zachary’s turn came round, he went to Jerusalem. The various services of the Temple, such as the offering of the daily sacrifice and incense, the care of the sacred fire and the lamps of the seven-branched candlestick, changing the loaves of proposition &c., were apportioned to the various priests by lot. This time the lot of offering incense in the Sanctuary had fallen to Zachary.
¹ Without. For only the priests were allowed to enter the Sanctuary. ² Thy prayer. The prayer for the coming of the Saviour of Israel. ³ Be filled. And thereby cleansed from original sin.
⁴ Many. That many of these required conversion, may be seen by chapter LXXXVI, Old Test.
⁵ Before Him. Before the Lord God, i. e. the Divine Saviour. He would go before the Redeemer (who, therefore, would come after him), to bring the people to do penance and sanctify themselves in preparation for the coming of the Saviour.
⁶ Of Elias. i. e. with the same dispositions and the same zeal, speaking out with courage even against the evil doings of kings, as the great prophet Elias had preached penance of old (Old Test, LXII, LXIII, LXIV).
⁷ Whereby. The angel told Zachary that not only he should have a son, but that this son should be the precursor of the Redeemer. The news was too great for Zachary, being more than he had dared to ask for. Not feeling able to believe it, he asked for a sign, by which he might be certain that this thing would be as the angel had said
— I. ANNOUNCEMENT OF THE BIRTH OF JOHN THE BAPTIST. 383
Meanwhile the people without in the Temple were expecting$^(1)$ Zachary, and wondered at his long delay$^(2)$. When he at length appeared, he could not speak to them, except by signs; and the people knew$^(3)$ that he had seen a vision in the Temple. After the days of his ministry were accomplished, Zachary departed to his own house.
COMMENTARY.
The promise of the Redeemer. By announcing to Zachary that his holy son should precede the Redeemer, the angel foretold the speedy advent of the Messias.
The Divinity of Jesus Christ. The words of the angel testified that the Redeemer was God: “He shall”, said Gabriel, alluding to the son of Zachary, “convert many of the children of Israel to the Lord their God, and he shall go before Him.” Now, who is meant by “Him”? The Lord God is meant; and therefore the Redeemer, before whom John was to go, must be the Lord God Himself.
The power of persevering prayer. Zachary and Elizabeth had probably prayed for many years that they might have a son. Their prayers seemed to be offered up in vain, but nevertheless they persevered in laying the great desire of their hearts before God. At last they were heard, and received from God much more than they had asked for. They had asked for a son who might succeed his father in the priestly office, and they received a son who was to become a great Saint, a prophet of God, and the precursor of the Divine Redeemer. This was the rich reward of their perseverance in prayer.
Steadfastness. Zachary and Elizabeth are models of steadfastness in what is right. They lived in an evil time when most of the Israelites, and even most of the priests, had grown lax in the service of God, and no longer worshipped Him in their hearts. But in spite of the evil example of those around them, Zachary and Elizabeth remained true to God, and faithfully observed His commandments.
True justice. Zachary and Elizabeth were not only just in the eyes of men, as were the hypocritical Pharisees, but were “just before God”. Many people think it is enough to appear righteous in the eyes of the world. This may be sufficient to save us from being put into prison, but it will not prove enough to obtain for us an entrance into heaven.
$^(1)$ Expecting. Because the priest, after offering incense, solemnly blessed the people.
$^(2)$ Delay. Longer than was necessary for doing what he had to do. It was considered a mark of irreverence to remain longer than necessary in the Sanctuary.
$^(3)$ Knew. They knew this, first, because he was dumb, and secondly, because his countenance was illuminated with a holy joy.
— 384 I. ANNOUNCEMENT OF THE BIRTH OF JOHN THE BAPTIST.
He who wishes to be just before God, and to dwell with Him one day in heaven, must observe all God’s commandments, and must do His will in all things as Zachary and Elizabeth did.
Abstinence from strong drink. St. John the Baptist abstained from wine and strong drinks throughout his whole life. You ought, while you are young, to abstain from all strong drinks, and especially from spirits. Such drinks ruin the health of both the soul and body of the young.
The doubt of Zachary; the sign given to him. The angel said to Zachary: “Thy prayer is heard.” Zachary ought to have known by these words that the speaker was a messenger sent by God, for God alone can see the heart, and it was from Him alone that the angel could have known what Zachary had prayed for. Nevertheless, Zachary would not fully believe the good tidings. He and his wife being old, it was so unlikely they should have a son that he asked for a sign. His request was granted. At that very moment he lost both speech and hearing, becoming (according to St. Ambrose, Maldonatus and others) deaf as well as dumb. We shall see in chapter IV that his friends had to make signs to him, because he could not hear them. This deafness and dumbness were meant to serve a threefold purpose: 1. They were to be a sign by which Zachary should know that the angel’s message had come from God, and would surely be accomplished; 2. they were a punishment of the holy man’s passing doubt, for a wilful doubt is a sin. However, we may assume that Zachary’s doubt was not quite wilful, but rather the result of surprise and want of consideration, and that therefore his sin was only venial; 3. this particular mode of punishment was to be the means of keeping secret the revelation made to Zachary. It had been revealed to him that his son should go before the Redeemer, and that therefore the Redeemer would soon come. Zachary’s impulse, in the joy of his heart, would have been to announce to all pious Israelites the good news that the day for which they all longed and the hour of salvation were at hand. Now, however, he was struck dumb, and, according to the decrees of God’s wisdom, the great secret could not just yet be disclosed to the world.
APPLICATION. You would have received many more graces from God, if you had prayed more fervently and persistently. You ought to have great confidence in the power of prayer, and excite in your heart a greater love for it. From this day forward make a point of saying all the prayers you have to say with greater faithfulness and devotion.
— II. ANNUNCIATION OF THE BIRTH OF CHRIST.
Luke 1:19
THE PARABLE OF DIVES AND LAZARUS
JESUS, wishing to show the evil effects of riches, when misused, and the advantage of poverty, when borne with patience, said:
“There was a certain rich man who was clothed in purple and fine linen¹, and feasted sumptuously every day. And there was a certain beggar, named Lazarus, who lay at the rich man’s gate, full of sores. He desired to be filled with the crumbs that fell from the rich man’s table, but no one did give him. Moreover the dogs came² and licked his sores.
“Now it came to pass that the beggar died³, and he was carried by the angels into Abraham’s bosom⁴. But the rich man also died⁵, and he was buried in hell. And lifting up his eyes, when he was in torments, he saw Abraham afar off, and Lazarus in his bosom. Then he cried and said: ‘Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water to cool my tongue, for I am tormented in this flame.‘⁶ Abraham said to him: ‘Son, remember that thou didst
¹ Fine linen. His upper garments were made of wool, dyed with a costly purple dye, and his under garments were made of fine Egyptian linen.
² The dogs came. This may mean that the dogs had more pity than the rich man, and that Lazarus had no other friends but the dogs; or it may also mean that he was too helpless to drive away the dogs (unclean animals) that came to lick his wounds.
³ Died. Without regret, for he welcomed death as a deliverer, and had for a long while prepared himself for it.
⁴ Abraham’s bosom. To Limbo, and very near to Abraham.
⁵ The rich man also died. An unexpected and unwelcome death, for to die was horrible and difficult to him, because he had to leave behind him everything to which his heart clung.
⁶ In this flame. This is a significant and descriptive expression. As a body which is buried in the earth is surrounded everywhere by earth, so the rich man, when buried in hell, was surrounded everywhere by fire: above, below, to right and to left of him, he was surrounded by flames. On earth there
— XLVI. THE PARABLE OF DIVES AND LAZARUS.
receive good things in thy lifetime¹, and likewise Lazarus evil things, but now he is comforted², and thou art tormented. And besides all this, between us and you there is fixed a great chaos³, so that they who would pass from hence to you, cannot; nor from thence come hither.’
“Thereupon Dives said: ‘Then, father, I beseech thee that thou wouldst send him⁴ to my father’s house; for I have five brethren, that he may testify to them, lest they also⁵ come into this place of torments.’ But Abraham said to him: ‘They have Moses⁶ and the prophets; let them hear them.’ But he said: ‘No, father Abraham, but if one went to them from the dead, they will do penance!’ Abraham said unto him: ‘If they hear not Moses and the prophets, neither will they⁷ believe, if one rise from the dead.’”
COMMENTARY.
A glimpse of the future state (12th article of the Creed) is vouchsafed to us in this parable, both for our consolation and as a warning. After this life there is, we learn, a future state—a life where everything is quite different from what it is on earth. Lazarus was poor, despised, racked with pain and hunger while he was on earth; but when he died, angels carried his soul to the abode of the just, where he received consolation, and whence, when our Lord ascended into heaven, he would pass to everlasting happiness. On the other hand, the rich man, when on earth, led what was apparently a magnificent life. He was esteemed and honoured, surrounded by flatterers, waited on by a host of servants, clad in costly clothes, and he feasted luxuriously every day. But all this magnificence lasted only a short time. He died and
had been a splendid funeral service for him, and half the town had attended it, being anxious to pay him their last tokens of respect—and all the while his soul was in hell!
¹ In thy lifetime. You received on earth an ample reward for all the little good you ever did.
² He is comforted. By the hope of the coming Redeemer, and of his future reception into heaven.
³ A great chaos. A great, insurmountable gap, which means that the separation between the abode of the just and of the wicked is absolute and final.
⁴ Send him. To tell them how it fares with me. ⁵ They also. By leading a life such as I led.
⁶ They have Moses. God has revealed His will to them by Moses and the prophets. If they believe all that they can learn from them, and live accordingly, they will not be damned.
⁷ Neither will they. The will to believe is wanting to them; they would not believe though one rose from the dead.
— XLVI. THE PARABLE OF DIVES AND LAZARUS.
was lost for ever, and has been for centuries suffering unspeakable torments.
Limbo. Lazarus joined in Limbo the just souls departed. In their company he rejoiced in unspeakable consolation, and waited in the sure expectation of eternal happiness in heaven. When our Lord ascended into heaven, He took Lazarus with Him into everlasting glory.
Why Lazarus was eternally rewarded. When he was in this world, he was faithful, pious and resigned. He had for many years lived a life of misery, but he bore all his sufferings, poverty, contempt, and pain with the utmost patience and resignation to God’s will, making use of them to sanctify his soul. He did not murmur nor complain, but hoped in the Redeemer and the everlasting life to come, and united himself closely to God by a holy love.
Hell. The parable gives us a description of hell. It is a place of torment in which the soul is completely buried. The torment is caused by the flames of a supernatural fire, kindled by the anger of God. There is, therefore, no relief, no hope for the lost soul. It is separated from the abode of the just by a great chaos; it can never get to them, but must remain for ever and without hope in the torment of hell. An unbearable thirst was the principal torment of the lost glutton: his throat and tongue were burnt up with it. He thought that one little drop of water, such as could hang from the tip of a man’s finger, would be an alleviation; but he could not get even that. He who had so sinned by gluttony was now consumed by an everlasting thirst. He who had refused to Lazarus even the crumbs which fell from his table, now vainly implored for one little drop of water to cool his burning tongue.
Why Dives was eternally punished. We are not told that he committed any sins which the world would consider to be great ones. On the contrary, he was esteemed as an honourable and generous man. He might quite truly have said to himself: “I have deceived no man, I have never taken any one’s life, nor have I sworn falsely. I am no miser; for I circulate my money freely, enjoy the use of it, and am praised by all my friends for my liberality.” True! and yet he was damned! Why? Because he was a sensual man, an epicurean, and religion was a matter of no consideration with him. His only thought was how to lead a pleasant life, and he neither troubled himself about the future, nor believed in a coming Redeemer. He led a life without prayer, without fear of hell or desire for heaven, a life without grace and without God. Could such a life as this be rewarded by the everlasting Vision of God? No; its obvious and inevitable sequel could only be found in hell, or in eternal separation from God! He lived his life away from God. He sinned, firstly, by unbelief. Neither he nor his brothers believed much, if at all, in the immortality of the soul, or in what God had revealed to man by Moses and the prophets, namely,
— XLVI. THE PARABLE OF DIVES AND LAZARUS.
the necessity of penance and of hope in the promised Redeemer. He sinned, secondly, by immoderate pride. It was not avarice which made him refuse his help to poor Lazarus, whom he passed every day of his life, but pride, which made him despise the poor man and refuse to vouchsafe one glance at him. Pride made him hard-hearted and unloving, and his self-love speedily developed into selfishness. He sinned, thirdly, by intemperance (gluttony) in eating and drinking, giving splendid banquets every day, for which reason he is also known as the rich glutton.
The Justice of God. The everlasting reward of Lazarus and the everlasting punishment of the glutton teach us to know the justice of God. But God’s justice is also shown by His temporal reward of the rich man, while on earth, for what little good he had done. Perhaps, in his earlier days, Dives had sometimes prayed, or had given an offering to the Temple; and because God, in His Omniscience, knew that this man would remain impenitent to the end, and would go to hell. He gave him his reward on earth. On the other hand, Lazarus had probably committed sins in his youth. But he had heartily repented of them, and by his misery on earth made satisfaction for them, and suffered his temporal punishment in that way; so that when he died he was at once received into the abode of the just. Nothing that is good is left unrewarded, and nothing that is sinful is left unpunished. Thus the fate of Dives ought to serve as a grave warning to the rich not to forget God or the care of their souls, and to make a right use of their riches, especially by alms-deeds. And the everlasting reward of Lazarus ought to bring consolation to the poor and suffering and teach them not to murmur or lose courage, but to endure all in patience and resignation, fixing their hope on God and His everlasting riches. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
Unbelief. He who will not believe the teachers appointed by God (Moses and the prophets under the Old Law, and the Church under the New Law), would not believe, even if one rose from the dead and came to preach to him. Lazarus was called back from the grave by our Lord, and Christ Himself rose from the dead, and yet the majority of the Jews refused to believe!
APPLICATION. Whom would you wish to be like, Lazarus or the rich glutton? Would you prefer to spend your short time on earth in eating and drinking, and then suffer the everlasting torments of hell? Or would you rather be poor and humble on earth, and suffer patiently whatever God sends you, and then rejoice for ever in heaven? You must choose: it is a case of heaven or hell! Fear the just God and keep His commandments. Say to-day a prayer to the Holy Ghost for the gift of holy fear.
“In all thy works remember thy last end, and thou shalt never sin” (Ecclus. 7, 40).
— XLVII. THE DANGER OF RICHES.
Luke 1:26
ANNUNCIATION OF THE BIRTH OF CHRIST
[Luke 1, 26-28. Matthew 1, 18-25]
SIX months later, the angel Gabriel was sent from God to a virgin living in a city of Galilee, called Nazareth ¹ (Fig. 61, p. 386). The virgin’s name was Mary ², and she was espoused to a man called Joseph, and they both belonged to the house of David. The angel being come in ³, said to her: “Hail, full of grace ⁴, the Lord is with thee ⁵; blessed art thou among women.” ⁶
Mary, hearing these words, was disturbed and troubled, wondering what this strange salutation meant ⁷. But the angel spoke again: “Fear not, Mary, for thou hast found grace with God ⁸. Behold, thou shalt conceive in thy womb, and bring forth a son, and thou shalt call His name Jesus ⁹. He shall be great, and shall
¹ Nazareth. See Map.
² Mary. She was the only child of St. Joachim and St. Anne, and, according to tradition, was presented in the Temple at the age of three years, to be one of the holy virgins who served God there. She, like St. Joseph, was of the family of David. She was brought up and instructed in the Temple, and spent her youth there in prayer, spiritual reading, and manual work; and, later, she was espoused to St. Joseph. Most likely Mary was rapt in devotion, when the angel came to her. That she often and earnestly prayed to God to send the promised Saviour cannot be doubted.
³ Come in. Into her room.
⁴ Grace. Full of sanctifying grace, and therefore so holy that there is no sin in thee. According to the holy Fathers Mary received as much grace as human nature is capable of receiving.
⁵ With thee. Because thou art full of grace, the Lord is in a special manner with thee and in thee.
⁶ Among women. Thou art the most blessed of all women. She was, indeed, the woman chosen to tread on and crush the head of the infernal serpent.
⁷ Strange salutation meant. Mary was not only troubled at the appearance of the angel, as Zachary had been, but also at the manner of his salutation. This salutation must indeed have been startling, for never before and never since has a human being been thus greeted by an angel. The great angel of God saluted the simple virgin as a servant might salute his mistress, or a subject his sovereign. This homage troubled her, and she asked herself what it could mean, and whether the words were really a message from God, or a deception of the devil (as in the case of Eve).
⁸ Found grace with God. Namely, the quite singular grace of being, while yet a virgin, the Mother of the Redeemer, for whose coming thou hast so often prayed. Mary had, therefore, sought and found grace not only for herself, but for all mankind.
⁹ Jesus. i. e. Saviour or Redeemer. KNECHT, Commentary. 3. ed. — II. ANNUNCIATION OF THE BIRTH OF CHRIST.
be called the Son of the Most High, and the Lord God shall give Him the throne of David His father¹; and He shall reign in the house of Jacob for ever, and of His kingdom there shall be no end.²
Mary asked how this could be, seeing that she was a virgin³. The angel answered: “The Holy Ghost shall come upon thee, and the power of the Most High⁴ shall overshadow thee⁵. And
¹ His father. His mother being descended from David, her Divine Son was also, as far as His human nature went, a descendant of David, or, in other words, king David was a forefather of our Lord.
² No end. His kingdom will not come to an end as earthly kingdoms do, but will be an eternal and supernatural kingdom.
³ A virgin. Mary did not, like Zachary, doubt that what the angel announced would come to pass, but she wondered how it could be brought about, for she had vowed to remain ever a virgin. Now, however, the angel explained to this chaste Virgin that she would become a mother and bear a son in a supernatural manner, by the operation of the Holy Ghost.
⁴ The Most High. i. e. the Holy Ghost.
⁵ Overshadow thee. As once the Ark of the Covenant was overshadowed by the pillar of cloud, so will you now be overshadowed by the Holy Ghost.
— II. ANNUNCIATION OF THE BIRTH OF CHRIST.
therefore$^(1)$ also, the Holy which shall be born of thee shall be called the Son of God. And behold, thy cousin Elizabeth, she also hath conceived a son in her old age, because no word shall be impossible with God$^(2)$
Then Mary said: “Behold the handmaid of the Lord; be it done to me according to thy word!"$^(3)$ The angel, having thus delivered his message, and having obtained the consent of Mary, departed from her$^(4)$.
Joseph knew not yet that Mary was the chosen Mother of the Saviour, but an angel of the Lord appeared to him also in his sleep, and said: “Joseph, son of David, fear not to take unto thee Mary, thy wife, for That which is conceived in her, is of the Holy Ghost. And thou shalt call His name Jesus$^(5)$, for He shall save His people from their sins.’
COMMENTARY.
The Incarnation of the Son of God (the third article of the Creed). The Son of God, who is also called “the Word”, became incarnate, i. e. flesh or man by the power of the Holy Ghost, being “conceived of the Holy Ghost”, i. e. having no human father. St. Joseph being only his foster-father or legal father in the eyes of the law —, and “born of Mary the most pure Virgin”. St. John (1, 18) says: “The Word was made flesh and dwelt among us.” When the Son of God became man, He did not cease to be God, for that would have been quite impossible, but He assumed the human nature unto His Divine
$^(1)$ And therefore. Because by the overshadowing the Son of God descends into the virgin’s womb, therefore he, who is born of her, is the true Son of God, and must be called the Son of God as well as the Son of Mary.
$^(2)$ Impossible with God. In order to strengthen Mary’s faith in the great mystery which he had just revealed to her, the angel announced to her that her cousin Elizabeth was likewise miraculously bearing a son in her old age. Therefore all things are possible with God.
$^(3)$ According to thy word. Mary believed and, full of faithful obedience, said: “God is the Lord. I am His handmaid and will do His will in all things. If it is, therefore, God’s will that I should have a son. I submit myself to His will. Be it done unto me according to thy word, that I shall have a son by the operation of the Holy Ghost!” By these words Mary gave her consent to be the Mother of the Redeemer.
$^(4)$ Departed from her. He disappeared, full of joy, for he had received an answer well pleasing to God.
$^(5)$ Jesus. The name of Jesus was to be given to the Child, because He was, in truth, the Saviour and Redeemer. Joseph obeyed the divine command, and full of reverence took to himself the pure Virgin who was chosen to be the Mother of the Redeemer.
25* — II. ANNUNCIATION OF THE BIRTH OF CHRIST.
Person. There are, therefore, two natures in Jesus Christ, the divine nature and the human nature, but there is only one person in Him, the person of God the Son. Jesus Christ is therefore God and Man, the Son of God and the Son of David, the true Emmanuel, i. e. God with us.
Proof of our Lord’s Divinity taken from the angel’s words. Firstly, Gabriel said that Jesus was the “Son of the Most High” and the “Son of God”. Secondly, he said that Jesus should “save His people from their sins”. Now, God alone can redeem from sin; therefore Jesus must be God.
Fulfilment of the prophecies. This chapter relates how those prophecies were fulfilled which foretold, firstly, that the Redeemer would be born of a virgin; and secondly, that He would be a descendant of David.
Mary co-operated in our salvation by giving her consent to become the Mother of the Saviour. The angel of the Lord was sent to Mary in order to procure this consent. The time had arrived, and the Son of God was ready to descend from heaven and become Man. It only remained for her, whom God the Father had chosen to be the Mother of His Son, to give her consent to be so. The angel of God therefore explained this great mystery, and waited for her answer, on which depended the salvation of the world. While meditating upon that decisive moment, St. Bernard uttered this prayer to Mary: “Now, O Virgin, thou hast heard what is to be, and how it is to be. Both mysteries are exceeding joyous and wonderful. But the angel awaits thine answer, for it is time for him to return to God who sent him. We too, O Mary, our Queen, we who are weighed down by the divine sentence, we wait for thy speech, thy words of mercy. For behold, the price of our redemption is offered to thee; and as soon as thou dost accept it, we shall be saved. We were all created by the eternal word of God, and yet, behold, we die! But if thou wilt speak one little word, we shall live! Speak then, Oh, speak that decisive word. Adam and his unhappy children, banished from Paradise, beseech this of thee! David and all our holy fathers thy fathers too beseech thee! The whole world, prostrate before thee, looks to thee and beseeches! On thy words depend the comfort of the afflicted, the deliverance of the condemned, the salvation of the children of Adam! Hesitate not, O Virgin! Speak, O Mary, that sweet word of consent, which we who are on the earth, and under the earth, now wait for!” Mary, as you know, did utter that decisive word of compliance: “Behold the handmaid of the Lord, be it done to me according to thy word!” By these glorious and precious words she pronounced the longed-for consent. Our Redemption began from the moment in which Mary acknowledged herself to be the handmaid of the Lord, and became the Mother of God! It is therefore reasonable, just, and right that all Christians should honour Mary as
— II. ANNUNCIATION OF THE BIRTH OF CHRIST.
the “cause of our joy”, in the words of her Litany, and should venerate her as the “Mother most pure”, through whom our Redeemer was given to us. The Feast of her Annunciation is kept on March 25th.
The Angelical Salutation (the Hail Mary). A pious writer (Ludolphus) says about this salutation: “Mark well: God the Father entrusted the angel with this salutation, sending it by him to the Virgin. Therefore, never can she be addressed in words more honourable, more pleasing, or more agreeable to her.”
The Angelus. Besides the Hail Mary, thrice repeated, the Angelus contains: 1. the message of the angel; 2. the consent of Mary; 3. the result of her consent, namely, the Incarnation of the Son of God. It therefore reminds us of the beginning of our Redemption and of the part Mary had in it. The words which it contains and which are repeated by us three times every day, are more important, more significant and more precious than any other words that human lips can utter, with the exception of the “Our Father”.
The virtues of Mary. The story we have just heard shows forth especially Mary’s faith, chastity, and humility. Firstly, the angel announced to her something stupendous, namely, that God was about to become Man, and that she, without losing her virginity, was to be His Mother: and Mary confidently believed what was told her. Secondly, she had made a vow of virginity, in the full persuasion that the state of virginity was a far higher one and far more pleasing to God than that of maternity. This being perfectly true, God combined the two in her case and gave her the glory of both states. Lastly, her humility has been shown forth. She was troubled by the angel’s respectful manner of salutation, and, in spite of all he had said, she still called herself the handmaid of the Lord. “God resisteth the proud and giveth grace to the humble.” (James 4, 6.) Mary, in real humility, abased herself; therefore God raised her to the highest dignity.
Comparison between Eve and Mary. Eve was the mother of all mankind, according to the flesh: Mary is the spiritual mother of all the faithful. Both entered life without the stain of sin, and in a state of grace; but Eve lost grace, while Mary, on the contrary, preserved it and increased it by corresponding with it. Eve thoughtlessly allowed herself to be deceived by the devil, without asking herself whether it were a good or an evil spirit who spoke through the serpent; but Mary pondered, and asked herself whether the salutation of the angel came from God or not. Eve conversed with the devil, for the ruin of man: Mary with Gabriel, for the salvation of man. Eve sinned by unbelief: while Mary believed the wonderful message which God sent. Eve sinned by pride, wishing to be as God: Mary was humble, calling herself the handmaid of the Lord. Eve was disobedient to God: Mary gave herself over entirely to His will. Eve consented to sin: Mary to God’s will. Eve, by her pride, degraded herself, and brought sin and death on all
— III. THE VISITATION.
mankind: Mary, by her humility, was herself exalted, and through her Divine Son gave grace and life to the world. As far as she could, Mary paid the debt owed by Eve to the human race. Eve was the mother of the curse: Mary of the blessing. She is the true mother of the living, the new and better Eve. These striking contrasts are, of course, the result not of accident, but of the action of the mysterious wisdom and counsel of God, and they teach us to value God’s merciful Providence.
APPLICATION. Do you say the Angelus regularly three times a day? Do you uncover your head when you hear the Angelus-bell ring? Always repeat the Hail Mary very devoutly. Salute our Lady with as much reverence as did the holy angel. And while you are saying the Angelus, meditate on Mary’s humility, and on the love of the Son of God who became Man for love of us.
Luke 1:56
BIRTH OF JOHN THE BAPTIST
[Luke 1, 56. 50]
THE time¹ of her delivery being come, Elizabeth brought forth a son, according to the promise² of the Angel. All her neighbours and her kinsfolk rejoiced with her. Eight days after his birth the child was circumcised. The relatives and friends thought the child should be called Zachary like his father. But Elizabeth answered: “Not so, he shall be called John.‘³ Upon this they reminded her that there was no one in the family who bore that name.
Then they made signs⁴ to his father, how he would have him called. But he, being still dumb, made signs, and demanding a tablet⁵ wrote on it: “John is his name.” At the same moment
¹ The time. The time appointed by God. ² The promise. See chapter I.
³ John. The law ordered that a child should be circumcised on the eighth day after his birth, he being thereby admitted to the covenant of God and the communion of the faithful (Old Test. XI). At his circumcision a name was given to the child. Now, how did Elizabeth know that her child was to be called John? She knew it by the inspiration of the Holy Ghost, with whom she had been filled ever since the visit of the Mother of God. It was customary to give a child at his circumcision the name of some relative, and as none of Zachary’s family had the name of John, there was some hesitation about complying with Elizabeth’s wishes, without first learning the opinion of her husband.
⁴ Signs. Zachary being deaf and dumb, they had to inquire of him by signs what name he wished to be given to his son.
⁵ Tablet. Why did he write, “John is his name”? Because this was the name which God, by His angel, had already given to the child. The name of John signifies “Jehovah has had mercy”. What the angel foretold to Zachary had now come to pass; the child was born, had been circumcised, and had received the name ordained by God; so now the sign was no longer required, and Zachary was able to speak and hear again.
— IV. BIRTH OF JOHN THE BAPTIST.
his tongue was loosened, and he spoke. And all those who were present were amazed¹, saying one to another: “What think ye this child shall be? for the hand of the Lord² is with him.
Zachary, filled with the Holy Ghost and in an ecstasy of joy and gratitude, began to prophesy and bless God in the canticle³ which still bears his name:
“Blessed be the Lord God of Israel; because He hath visited⁴ and wrought the redemption of His people,
“And hath raised up a horn of salvation to us, in the house of David His servant,
“As He spoke by the mouth of His holy prophets, who are from the beginning:
“Salvation from our enemies, and from the hand of all that hate us, “To perform mercy to our fathers, and to remember His holy testament:
“The oath which He swore to our father Abraham, that He would grant to us,
“That, being delivered from the hand of our enemies, we may serve Him without fear,
“In holiness and justice before Him, all our days.
“And thou⁵, child, shalt be called the prophet⁶ of the Highest: for thou shalt go before the Lord to prepare⁷ His ways,
“To give knowledge of salvation to His people, unto the remission of their sins.
¹ Amazed. Why? First, because such an unusual name had been given to the child, and secondly because, after naming him, Zachary had been instantaneously cured of his malady.
² The hand of the Lord. They recognised that God had shown His might in the child because he had been given in a wonderful way to his aged parents, and because Zachary was suddenly cured at his circumcision. They felt that God destined this child for something great.
³ The canticle. Canticle of Zachary, in which he first thanks God for giving him a son, chosen to be the immediate precursor of the Redeemer, and secondly for giving redemption to His people, by the speedy coming of the Saviour.
⁴ Visited. Visited by his personal appearance on earth. ⁵ Thou His own son, John.
⁶ Prophet. St. John the Baptist was the last of the prophets, for he proclaimed the immediate approach of the Redeemer, as you will learn in chapters XI and XIII
⁷ Prepare. By instructing the minds and disposing the hearts of the Jews to receive the Divine Saviour, as is explained in the next verse.
— IV. BIRTH OF JOHN THE BAPTIST.
“Through the bowels of the mercy of our God: in which the Orient from on high hath visited us,
“To enlighten them that sit in darkness, and in the shadow of death; to direct our feet into the way of peace”
And the child grew and was strengthened in spirit¹; and was in the desert² until the day of his manifestation to Israel.
COMMENTARY.
The Faithfulness of God. His promise to Zachary: “Thy wife shall bear thee a son”, was faithfully kept. The punishment of dumbness pronounced on Zachary, because of his doubt, was accompanied by the promise that his dumbness should cease on the day when all that the angel had foretold came to pass. This promise also was exactly fulfilled, for the moment Zachary asserted that the child’s name was John, his tongue was loosed, and he was able once more to speak. The instant that he obediently executed the angel’s command: “Thou shalt call his name John”, speech was restored to him.
The Divinity of Jesus Christ. Inspired by the Holy Ghost, Zachary in his canticle of praise and thanksgiving testifies to the divine nature of the Redeemer. If John was to be the prophet of the “Highest”, and to go before the face of the “Lord”, then is the Saviour of whom this was foretold both Lord and Highest, or, in other words, God.
The friendly sympathy of their neighbours and relatives with the joy of the aged couple is worthy of praise. Zachary and Elizabeth rejoiced that God had heard their prayer and had given them a son; and their friends really and sincerely shared their joy. He who possesses true brotherly love rejoices at the happiness of his fellow creatures. Those who are envious do not know what love means, being full of nothing but selfishness.
Holy youth. John spent his youth leading a hermit’s life in the desert, till he was thirty years old. Far from the turmoil of the world, he served God with prayer, fasting and contemplation, and grew daily in grace and virtue. Great fortitude was required to lead such a severe and self-denying life for so many years, and therefore the Evangelist says about him that he was “strengthened in spirit”. His angelic and innocent youth prepared John for being a worthy preacher of penance and precursor of the Redeemer. O, how lovely a thing is youth passed in innocence!
¹ In spirit. Taught by the Holy Ghost, he led a truly supernatural life, renouncing the world and its possessions, and resolutely denying himself.
² The desert. In the stony, barren, and, for the most part, uninhabited country on the western shores of the Dead Sea.
— IV. BIRTH OF JOHN THE BAPTIST.
The Benedictus is the name given to Zachary’s canticle of praise. It is a splendid song of thanksgiving for the blessing of redemption, and is therefore daily recited by the priests of the Church in their office at Lauds. In this prayer Zachary exhibits a truly priestly mind. He does not think of himself or of his own happiness, or of the honour which was brought to him by the birth of such a son. His thoughts are occupied by the salvation which God had prepared for the whole world; and he regards his son only in the light of the prophet and precursor, whose birth heralded the near approach of the Saviour.
Birthdays and feast-days. The Church celebrates the nativity of St. John the Baptist on June 24th. In the case of other Saints it is not the day of their birth, but the day of their death which is solemnized, this last being the day of their entry into the glory of heaven. The nativity of only two Saints is celebrated, namely, that of our Lady (Sept. 8th), because she was conceived without the stain of sin, and that of St. John the Baptist, because he was filled with the Holy Ghost before his birth, and was thereby cleansed from original sin. We all come into the world the children of wrath, infected by the taint of original sin, and for this reason Catholics do not celebrate their natural birthday so much as the day of their supernatural birth, or their feast-day, i. e. the feast of the Saint whose name they received in Baptism. On our feast-day we should thank God not only for having given to us and preserved the life of our body, but also for that supernatural and eternal life to which we were born again in holy Baptism, being hereby made members of His holy Church and heirs of heaven. The name of a Saint was given to us in Baptism, in order that he whose name we bear may intercede for us with God, and that we may have a model before us to imitate.
APPLICATION. John came into the world in a state of grace, and grew daily in grace and virtue. You, indeed, came into the world in a state of original sin, but by Baptism this sin was taken from you, and you received sanctifying grace. But have you never lost that grace by mortal sin? Have you spent the years of your youth in piety and the fear of God, or in thoughtlessness and forgetfulness of God? Oh, do not desecrate the beautiful years of your youth by sin and folly, or you will bitterly repent it some day, and, full of sorrow, will exclaim: “Give back to me my youth. Oh, would that I had better employed the years of my youth!” “Remember thy Creator in the days of thy youth” (Eccles. 12, 1).
— V. BIRTH OF JESUS CHRIST.