25th Sunday after Pentecost

(v. 23 seqq.) 'When you have completed cleansing it, you shall offer an unblemished calf from the herd and an unblemished ram from the flock. You shall present them before the Lord, and the priests shall sprinkle salt on them and offer them as a burnt offering to the Lord. For seven days you shall make atonement for the altar and consecrate it; then the altar shall be most holy, and whatever touches the altar shall become holy.' On the eighth day and beyond, the priests shall offer your burnt offerings and peace offerings on the altar, and I will be appeased with you, says the Lord God. LXX: And when you have completed the purgation, you shall offer a calf from the herd without blemish, and a ram from the flock without blemish, and you shall offer them before the Lord, and the priests shall sprinkle salt upon them; and they shall offer them as burnt offerings to the Lord. For seven days you shall make atonement with a goat for sin daily, and a calf from the herd, and a ram from the flock without blemish shall be offered for seven days. And they shall purify the altar, and cleanse it, and fill their hands, and accomplish the days. And from the eighth day and beyond, the priests shall offer your burnt offerings upon the altar, for your salvation. And I will receive you, says the Lord God. After the altar and its measurements were shown on the top of the mountain, and the purification and consecration of it were demonstrated to the prophets, through one unblemished calf and a male goat, or two young goats, the first of which we refer to the Lord and Savior, and the two that followed to the apostles and ministers, so that in the consecration of the spiritual altar and specifically pertaining to the Church, it may not seem that the law and the prophets were excluded. Therefore, after the altar had been consecrated, an unblemished calf and a ram are taken and offered in the sight of the Lord; and the sons of Zadok, that is, the righteous priests, sprinkle salt upon their heads, so that both the law and the prophets may be seasoned with the taste of the Gospel. And there is no sacrifice (according to the command of the law and the interpretation of the Apostle, who says (Col. IV, 6): Let your speech be seasoned with salt) that is lacking in salt. Both, however, are offered as a burnt offering to the Lord, like the fat of the letter, which is signified in the Law, and the prophecy, like a cloud of fire of the Lord, that is, the Holy Spirit, of whom Paul says, fervent in spirit (Rom. XII, 11), are transformed into a spiritual and thin substance. We want to know more clearly what the calf of the unblemished herd is, and the ram with the purest fleece from the sheep, let us understand Moses and Elijah (Num. XII, III Reg. XIX); the former of whom was the gentlest among all men who dwelt on the earth; the latter was similar to Moses in fervor of faith. Hence he dared to say: I am left alone. But what is written in Hebrew as 'You shall offer a calf', in the Septuagint it is written as 'the priests shall offer', there is no question about it. And indeed Ezekiel himself, to whom these things are said, is from the number of priests, full of age and perfect; and the grace of prophecy increased the priestly rank in him. And Moses and Elijah appear on the mountain with the Lord, that is, the law and the prophets, who announced to him what he would suffer in Jerusalem. But after the altar is cleansed, for seven days a goat or a young goat is offered for sin daily, and a bull from the herd, and an unblemished ram from the flock, so that through these sacrifices the altar may be cleansed for seven days and made perfect. In seven days the Sabbath is observed, which according to the Apostle (Hebrews IV) is reserved for the people of God: in which we hope for eternal and true rest, and do no servile work of sin. However, in the goat, and the calf, and the ram, three general sins are demonstrated, to which all human beings are subject. For we sin either in thoughts, or in speech, or in action. Thoughts are referred to the ram, which is the first of all sins, and from which the other two sins arise. But the goat, or rather the male goat, is known for its eloquence or discourse, always engaging in higher-level discussions. However, it is specifically designated for agricultural work, being bound to the plow and toil and earthly labor. Therefore, we must offer these blameless things for the true Sabbath, which lasts for seven days, and cleanse the altar, so that our prayer may reach God in purity. The phrase that follows, 'And they shall cleanse it, and fill his hand,' as translated by both the Hebrew and other interpreters, signifies that the offerings for the expiation of the altar itself should also be fulfilled, just as offerings are made for the priests, the people, and the high priest, so that nothing may appear empty in the sight of the Lord. For what reason they set aside the Septuagint: both will clean it, and they will fill their hands, so that the priests may be heard, who when they are full of good works, for this reason their hands are full, after the Sabbath has passed, they may come to the eighth day of resurrection, and may say with the Apostle: We have risen with Christ (Rom. VI, Coloss. III); and beyond the eighth day, they may strive for heavenly things, and may offer burnt offerings for us, or those which are for the peace of our sins and our salvation: so that through the fire of the Holy Spirit, everything that we think, speak, and do, may be transformed into spiritual substance: and the Lord, pleased with such sacrifices, may be appeased towards us.

Who is this gate, if not Mary? Is it not closed because she is a virgin? Mary is the gate through which Christ entered this world, when He was brought forth in the virginal birth and the manner of His birth did not break the seals of virginity.

Some quite emphatically understand this closed gate through which only the Lord God of Israel passes... as the Virgin Mary, who remains a Virgin before and after childbirth. In fact, she remains always a Virgin, in the moment in which the Angel speaks with her and when the Son of God is born.

(Chapter 44, verses 1 onwards) And he brought me back to the way of the outer gate of the sanctuary, which faces eastward and was closed. And the Lord said to me: This gate shall be closed and shall not be opened, and no man shall enter through it, for the Lord God of Israel has entered (or will enter) by it; it shall be closed for the prince. The prince himself shall sit in it to eat bread before the Lord. Through the vestibule (that is, the porch), he shall enter by the gate, and he shall go out by its way. For it is written in Hebrew: 'It shall be shut to the prince.' The Septuagint translated it as: 'It shall be shut, for the leader himself shall sit in it.' There are many gates described in the Scripture of the temple of Ezekiel, both inside and outside. The previous discourse also covers the representation, consecration, and sacrifices of the altar. After this, he comes to the outer gate of the sanctuary, which faces east and is shut. And immediately, the man who was the guide of the prophet and showed him everything spoke to him: This gate that you are looking at will always be shut and will not be opened, and no man will pass through it. And it gives the reason why it is always closed: because the Lord God of Israel has entered, or will enter through it: and it will be closed according to the Hebrew, to the prince, whom the LXX translated as leader. The prince and leader, that is, the Nasi, will sit in it to eat bread before the Lord: and he will enter by way of the vestibule of the gate, and he will go out through it. What is this gate that is always closed, and only the Lord God of Israel enters through it? Namely, the one about which the Savior speaks in the Gospel: Woe to you, scribes and Pharisees, hypocrites! And woe to you, teachers of the law, who take away the key of knowledge! You yourselves do not enter, and you hinder those who are entering (Matthew 23:23). Isaiah also writes about this book under this name: The words of this book shall be like the words of a sealed book: if you give it to a man who cannot read, saying, 'Read this,' he will say, 'I cannot read.' And they shall give the book to a man who knows letters, saying: Read; and he shall say: I cannot read, for it is sealed (Isa. XXIX, 11). But this is the book that no one can unseal or open the seals, neither in heaven, nor on earth, nor under the earth, except for the one of whom it is said in the Apocalypse of John: Behold, the lion of the tribe of Judah, the root and offspring of David, has conquered, so that he may open the book and unseal its seals (Rev. V, 5). For before the Savior assumed a human body and humbled himself, taking on the form of a servant (Phil. II), the Law and the Prophets, and all the knowledge of the Scriptures, were closed, and paradise was closed. But after he hung on the cross, and spoke to the thief, 'Today you will be with me in paradise' (Luke XXIII, 43), immediately the veil of the temple was torn, and everything was opened; and with the veil removed, we say: But we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image, from glory to glory (II Cor. III, 18). But if all things are revealed, for in Christ, according to the words of Paul, all things are revealed (Ibid., XIII), how will the gate be closed and not opened, and a man not pass through it? From these things we learn that even though we have come to the ultimate knowledge, compared to divine knowledge, we now know in part and understand in part; but when that which is perfect comes, then that which is in part will be done away with. Hence, in another place, the Apostle himself speaks of being imperfect and, again, perfect. But if it lacks interpretation, it seems to be the opposite. For he says: Not that I have already obtained, or am already perfect. Brothers, I do not consider myself to have taken hold of it; but one thing I do: forgetting what is behind and straining towards what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus (Philippians 3:12, 14). And when we thought that he, according to his profession, was not yet perfect, and that he was seeking rather than having found what is true, he not only says this about himself, but also about others: Therefore, let us all who are perfect have this same attitude. But the meaning of this place is as follows: Compared to other people who do not have care of the knowledge of the Scriptures or the mysteries of God, I confess that I am perfect; but as for the understanding of the divine majesty, I now see it in an enigma and through a cloud and darkness, and I say with the prophet: Your knowledge is amazing to me, it is confirmed, and I will not be able to attain it (Ps. 138:6). Therefore, this gate, which is closed to everyone (for a man will not pass through it and perish), will be closed to the prince or leader, and it will be opened by his arrival, who will sit in it to eat bread before the Lord, about whom he himself testifies in the Gospel, saying: My food is to do the will of him who sent me, and to accomplish his work (John 4:34). He is the prince and the high priest according to the order of Melchizedek. He is the offering and the priest who, in the presence of the Father, eats heavenly bread with us and drinks wine, of which he speaks in the Gospel: I will not drink of the fruit of this vine until I drink it new with you in my Father's kingdom (Matthew 26:29): in that kingdom, of which he himself and elsewhere says: The kingdom of God is within you (Luke 17:21). And the gate will be closed. No one can truly understand the passion of the Lord, his body and blood as the sacraments of the divine mystery. Such is the greatness of his goodness and the prince of his mercy, that even though he alone sits at the closed door and eats bread before the Lord, he desires to have more companions at his table and feast, and says: Behold, I stand at the door and knock; if anyone opens to me, I will enter in and dine with him, and he with me (Rev. 3:20). But he alone eats bread in the presence of the Lord, because his substance and divine nature are separate from all the substances of creatures. He himself enters and exits through the same gate of the vestibule: for he is both inside and outside, that is, infused and encompassing all; entering through the gate in order to bring with him those who cannot enter without his teaching and help; and exiting in order to bring in others again; and speak to those who do not understand difficult things. But inasmuch as the Eastern gate outside the boundaries of the world is always closed and never opens to human sight, the Gospel of John proves the words of the one who said: No one has ever seen God: the Only Begotten Son, who is in the bosom of the Father, has revealed Him (John 1:18). In other words, it will be closed to everyone except the ruler. The ruler alone will sit in it, to eat the bread of perfect and complete knowledge. For no one knows the Son except the Father, and no one knows the Father except the Son, and those to whom the Son chooses to reveal (Matthew 11:27). Some understand beautifully that the closed gate through which only the Lord God of Israel enters, and the leader to whom the gate is closed, to be the Virgin Mary, who both before childbirth and after childbirth remained a virgin. Indeed, at the time when the angel spoke: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus (Luke 1:35), and when he was born, the virgin remained eternal; to confound those who claim that after the birth of the Savior, she had other sons by Joseph, based on the occasion of his brothers who are mentioned in the Gospel (Mark 3). I know that I wrote a small book in my youth, against Helvidius, the heretic of that time, in Rome.

But just as He who was conceived kept her who conceived still virgin, in like manner also He who was born preserved her virginity intact, only passing through her and keeping her closed. [Ezekiel 44:2] The conception, indeed, was through the sense of hearing, but the birth through the usual path by which children come, although some tell tales of His birth through the side of the Mother of God. For it was not impossible for Him to have come by this gate, without injuring her seal in anyway.

The ever-virgin One thus remains even after the birth still virgin, having never at any time up till death consorted with a man.

On the contrary, It is written (Ezekiel 44:2): "This gate shall be shut, it shall not be opened, and no man shall pass through it; because the Lord the God of Israel hath entered in by it." Expounding these words, Augustine says in a sermon (De Annunt. Dom. iii): "What means this closed gate in the House of the Lord, except that Mary is to be ever inviolate? What does it mean that 'no man shall pass through it,' save that Joseph shall not know her? And what is this—'The Lord alone enters in and goeth out by it'—except that the Holy Ghost shall impregnate her, and that the Lord of angels shall be born of her? And what means this—'it shall be shut for evermore'—but that Mary is a virgin before His Birth, a virgin in His Birth, and a virgin after His Birth?"

What is that gate of the sanctuary, that outer gate facing the east and remaining closed? Is not Mary the gate through whom the Redeemer entered this world?

What means this closed gate in the House of the Lord, except that Mary is to be ever inviolate? What does it mean that 'no man shall pass through it,' save that Joseph shall not know her? And what is this - 'The Lord alone enters in and goeth out by it' - except that the Holy Ghost shall impregnate her, and that the Lord of angels shall be born of her? And what means this—'it shall be shut for evermore' - but that Mary is a virgin before His Birth, a virgin in His Birth, and a virgin after His Birth?

The word was made flesh without sexual intercourse, being conceived altogether without seed; then he was born without injury to her virginity.

Before the Savior took a human body and humbled himself, the law and the prophets and all knowledge of Scriptures were closed, and so paradise was as well.

Some people nobly understand the Virgin Mary as the door that is closed, who before and after birth remained a virgin, through which only the Lord God of Israel enters.

Could it be possible that in that entrance there were both seven steps and eight? Just notice what he says: the east gate, the gate from which the light enters—our Lord and Savior. There is indeed a gate, and no one enters it except the high priest. And what does holy Scripture say about it? "This gate is to remain closed"; it is not opened, moreover, except to the priest. Even so the Covenant, both Old and New, has always been closed; it has not been opened except to the Savior.… One gate, then, has both seven steps and eight. In the Old Testament, for example, the divine mysteries point to the Gospels, and in the New Testament back to the law.

The Lord God, maker of the universe, enters and departs through one gate, made from sensible material and always closed.

There is a key of knowledge to open what is closed.

Even though my God has not come, the law was closed, the prophetic word closed, the text of the Old Testament veiled.

It is very likely that these words refer to the womb of the Virgin, through which no one enters and from which no one departs other than the only one who is the Lord.

So great is the goodness and compassion of our sovereign that when he alone sits in the door that is closed and eats in the presence of the Lord, he wants to have more companions to share with him at table.… For he alone eats bread before the Lord: he separated from the substance all creatures because he himself has the divine nature. He goes in and out of the same door of the forecourt.

Christ himself is a virgin, and his mother is also a virgin; though she is his mother, she is a virgin still. For Jesus has entered in through the closed doors, and in his tomb—a new one hewn out of the hardest rock—no one is laid either before him or after him.… Mary is the east gate, spoken of by the prophet Ezekiel, always shut and always shining and either concealing or revealing the Holy of Holies.

Without seed the Son of God was conceived of the Holy Spirit, and in the Virgin's womb he formed for himself a fleshly body, animate with a reasonable and intelligent soul. From it [he came] forth in one substance but in two natures, perfect God and perfect man. It preserved undefiled, even after birth, the virginity of her that bore him. Being made of like passions with ourselves in all things, yet without sin, he took our infirmities and bore our sicknesses. For, since by sin death entered into the world, he who was to redeem the world had to be without sin, and not by sin subject to death.

As the priest does not eat his food in the house or in any other place, except in the Holy of Holies, so does my Savior eat the bread, and no one can eat with him.

Each one of us asks for "daily bread" and when asking for "daily bread" does not receive either the same bread or the same measure. So without ceasing, thanks to pure prayers and a clean conscience, in the works of justice, we eat daily bread. And if anyone is less pure, he eats the daily bread in another way.

(Verse 4 and following) And he brought me through the way of the north gate in the sight of the house, and I saw, and behold, the glory of the Lord had filled the house of the Lord, and I fell on my face. And the Lord said to me, Son of man, set your heart and see with your eyes, and hear with your ears all that I speak to you concerning all the statutes of the house of the Lord, and concerning all its laws, and set your heart upon the entrance of the temple and on all the exits of the sanctuary. The man who is the leader of the prophet, and who knows everything in the temple by showing, after he showed the closed gate that must never be opened, and yet opened to him who had entered through closed doors. He leads the prophet to the way of the North gate, which is also in the sight of the house, undoubtedly signifying the temple. And when the prophet saw the fullness of the house of the Lord's glory, namely the same house that he saw from the opposite side in the North area, he immediately fell on his face, unable to bear the majesty of the Lord's glory. Because he had been brought low by his humility, the Lord says to him, not as a man but as the Lord: Son of man, set your heart, and so on. In the completion of the tabernacle and the building of the temple constructed by Solomon, the glory of the Lord appeared, which was later destroyed by comparison to the glory of the Gospel, as the Apostle says: For that which was glorified has not been glorified in this respect, because of the excellent glory. For if that which is destroyed is by glory, much more that which remains is in glory (2 Corinthians 3:10). And we must beware lest we think the destruction of the previous glory is an abolition; but we must think thus, that after what is perfect has come, that which was in part will be destroyed: just as if you compare the rays of the sun to a lamp, or the light of a lamp to a small lantern. Therefore, it is also said about John the Baptist: He was a shining lamp in the house (John 5:35). However, when the sun of justice came, the light of the lamp was hidden, as the prophet himself and John the Baptist said: He must increase, but I must decrease (John 3:30). The prophet fell on his face, lest, desiring to see more than human frailty can behold, he should lose even the light of his eyes. Hence the Lord calls him more familiarly "son of man," and commands him to set his heart, and see with his eyes, and hear with his ears. For first the mind must be opened to understand what is said; secondly, the heart must understand with the eyes, concerning which it is said to Abraham: Lift up your eyes and see the stars of heaven (Gen. 15:5); thirdly, it must be heard with these ears, of which the Savior says: He who has ears to hear, let him hear (Luke 8:8), so that he may understand all the ceremonies of the temple and its legal requirements, and finally set his heart on the ways of the temple; for there are different approaches to God. Whether through the paths of the temple, it signifies the order of ceremonies, and the exit of the sanctuary. Therefore, it is the prologue and preparation of the prophet, to understand what he will subsequently learn about the order of the temple. And it should be noted that in this world, the plague which is positioned in the evil and placed in the cold of the North, the celestial order of ceremonies is shown to us.

The Angel, when he announced the hidden mysteries to the Virgin, that he might build up her faith by an example, related to her the conception of a barren woman. When Mary heard it, it was not that she disbelieved the oracle, or was uncertain about the messenger, or doubtful of the example, but rejoicing in the fulfilment of her wish, and consicentious in the observance of her duty, she gladly went forth into the hill country. For what could Mary now, filled with God, (plena Deo) but ascend into the higher parts with haste!

The grace of the Holy Spirit knows not of slow workings. Learn, ye virgins, not to loiter in the streets, nor mix in public talk.

(Geometer.) But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.

She went so that she could offer her congratulations concerning the gift which she had learned her fellow servant had received. This was not in order to prove the word of the angel by the attestation of a woman. Rather it was so that as an attentive young virgin she might commit herself to ministry to a woman of advanced age.

But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer and praise, and abide as it were for three months in it,) to the perfection of faith, hope, and charity.

First, therefore, the encounter of the Virgin greeting is introduced as eager and familiar. — On account of the haste, he says: And Mary arising in those days, went into the hill country with haste, into a city of Judah: as if to say: she did not delay, but arose at dawn, according to that passage in Song of Songs 2: "Arise, make haste, my love, my dove, my beautiful one, and come." Whence that passage in Proverbs 31, which is said of the valiant woman, who "rose up while it was still night and gave prey to her household and food to her handmaids," is fitting for her; for she arose to minister to Elisabeth, who was aged and weak. Whence "neither did the roughness of the journey delay her," according to what is said in the Gloss, and the text indicates, because she went into the hill country, namely with haste, to ascertain the truth, like those spies, Joshua 2: "Go up into the hill country"; or even with the Bridegroom himself, Song of Songs 2: "Behold, he comes leaping upon the mountains and bounding over the hills." Nor did the length of the way delay her, which is noted there: Into a city of Judah, that is, Jerusalem, so that she might now cry out with Isaiah 2: "Come, let us go up to the mountain of the Lord and to the house of the God of Jacob." Nor did she delay on the journey, because with haste, like Rachel, Genesis 29, who, when she saw Jacob, "hastened to tell her father."

Spiritually, moreover, we are given to understand from this that haste is necessary for one who wishes to attain perfection; Hebrews 4: "Let us hasten to enter into that rest"; therefore 1 Corinthians 9: "So run, that you may obtain." Against which it is said of the foolish virgins, Matthew 25, that "they came last"; and Sirach 5: "Do not delay to turn to the Lord, and do not defer from day to day."

(Hom. iv. in Matt.) Or else the Virgin kept to herself all those things which have been said, not revealing them to any one, for she did not believe that any credit would be given to her wonderful story; nay, she rather thought she would suffer reproach if she told it, as if wishing to screen her own guilt.

Better men go to weaker men to give them some advantage by their visits. Thus the Savior came to John to sanctify John's baptism.… Jesus was in her womb, and he hastened to sanctify John, who was still in his own mother's womb. Before Mary came and greeted Elizabeth, the infant did not rejoice in her womb. But as soon as Mary spoke the word that the Son of God, in his mother's womb, had supplied, "the infant [John] leaped in joy." At that moment Jesus made his forerunner a prophet for the first time.

For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste.

The Virgin, having heard from the Angel that Elizabeth had conceived, hastened to her, partly rejoicing in the good fortune of her kinswoman, and partly, as one most prudent, wishing to confirm conclusively whether what had appeared to her was true, so that by the truthfulness of what was said about Elizabeth she might not doubt what concerned herself. For although she hoped, she nevertheless feared lest she might somehow be deceived, and this was not from unbelief, but from a desire to know the matter more precisely. Zachariah lived in the hill country; therefore the Virgin hastens there.

She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which ye ought to show for your kinswomen with child. For Mary, who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from pursuing her purpose, nor the tediousness of the journey from performing her duty.

And she entered the house of Zechariah and greeted Elizabeth. Learn, O virgin, the humility of Mary, so that you may be chaste in body and devout in heart. The younger visits the elder, the virgin greets the wife. For it is fitting that the more chaste the virgin, the more humble she should be, and by deferring to elders, she may commend the habit of chastity with the testimony of humility. Alternatively: Mary to Elizabeth, the Lord came to John, so that this one might be filled with the Holy Spirit, and that one might consecrate baptism. The humility of the greater is indeed the exaltation of the lesser. Consequently, it follows:

The encounter of the Virgin was eager, and it was also familiar; on account of which he says: And she entered the house of Zechariah and greeted Elisabeth. She entered, I say, so that she might dwell together familiarly; Wisdom 8: "Entering into my house, I shall find rest with her." She entered, she did not stand outside, like that "wandering woman, impatient of rest and unable to stay in her house with her feet," Proverbs 7. She also entered, not to quarrel, but to greet, according to what is customary among the Saints: Romans 16: "Greet one another with a holy kiss." She greeted, I say, not only by wishing well, but also by bringing salvation to Jerusalem, so that that word of Isaiah 62 might be fulfilled: "For the sake of Zion I will not be silent, and for the sake of Jerusalem I will not rest, until her just one goes forth as brightness, and her Savior is kindled as a lamp"; and afterward: "Say to the daughter of Zion: Behold, your Savior comes; behold, his reward is with him, and his work before him." — And note that the Virgin first entered the house and afterward greeted, because the Virgin was already beginning to comply with the evangelical precepts: for below in the tenth chapter it is said: "Greet no one along the way"; and afterward it is added: "Into whatever house you enter, first say: Peace to this house." Which the blessed Virgin also did.

Learn also, O virgins, the lowliness of Mary. She came a kinswoman to her next of kin, the younger to the elder, nor did she merely come to her, but was the first to give her salutations; as it follows, And she saluted Elisabeth. For the more chaste a virgin is, the more humble she should be, and ready to give way to her elders. Let her then be the mistress of humility, in whom is the profession of chastity. Mary is also a cause of piety, in that the higher went to the lower, that the lower might be assisted, Mary to Elisabeth, Christ to John.

But soon the blessed fruits of Mary's coming and our Lord's presence are made evident. For it follows, And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb. Mark the distinction and propriety of each word. Elisabeth first heard the word, but John first experienced the grace. She heard by the order of nature, he leaped by reason of the mystery. She perceived the coming of Mary, he the coming of the Lord.

(Geometer.) For the Prophet sees and hears more acutely than his mother, and salutes the chief of Prophets; but as he could not do this in words, he leaps in the womb, which was the greatest token of his joy. Who ever heard of leaping at a time previous to birth? Grace introduced things to which nature was a stranger. Shut up in the womb, the soldier acknowledged his Lord and King soon to be born, the womb's covering being no obstacle to the mystical sight.

We see instances of leaping not only in children but even in animals, although certainly not for any faith or religion or rational recognition of someone coming. But this case stands out as utterly uncommon and new, because it took place in a womb, and at the coming of her who was to bring forth the Savior of humankind. Therefore this leaping, this greeting, so to speak, offered to the mother of the Lord is miraculous. It is to be reckoned among the great signs. It was not effected by human means by the infant, but by divine means in the infant, as miracles are usually wrought.

(Epist. ad Dardanum 57.) But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; lamely, that the mother of Him had come unto her, whose forerunner and herald that child was to be. Such then night be the meaning of so great an event; to be known indeed by grown up persons, but not understood by a little child; for she said not, "The babe leaped in faith in my womb," but leaped for joy. Now we see not only children leaping for joy, but even the cattle; not surely from any faith or religious feeling, or any rational knowledge. But this joy was strange and unwonted, for it was in the womb; and at the coming of her who was to bring forth the Saviour of the world. This joy, therefore, and as it were reciprocal salutation to the mother of the Lord, was caused (as miracles are) by Divine influences in the child, not in any human way by him. For even supposing the exercise of reason and the will had been so far advanced in that child, as that he should be able in the bowels of his mother to know, believe, and assent; yet surely that must be placed among the miracles of Divine power, not referred to human examples.

And it happened when Elizabeth heard the greeting of Mary, the infant leaped in her womb, and Elizabeth was filled with the Holy Spirit. See the distinction and the proprieties of each word. Elizabeth heard the voice first, but John felt the grace first. She heard by the order of nature, he leaped by the reason of the mystery. She sensed the coming of Mary, he sensed the coming of the Lord. These speak of grace, those inwardly work, and they undertake the mystery of piety by the progress of the mothers, and with a double miracle, the mothers prophesy by the spirit of the little ones. The infant leaped, and the mother was filled. The mother was not filled before the child, but as the child was filled with the Holy Spirit, he also filled the mother.

Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the fruit of salvation from her pledge.

Second, the effect of the virginal greeting is introduced, which was the stirring of the mother and the gladdening of the child. — On account of the stirring of the mother it is said: And it came to pass that when Elisabeth heard the greeting of Mary. For Elisabeth had heard the greeting of the Virgin, because she loved her: Song of Songs 8: "You who dwell in the gardens, friends listen for you; make me hear your voice"; and John 8: "He who is of God hears the words of God"; whence First Thessalonians 2: "When you had received from us the word of the hearing of God, you received it not as the word of men, but, as it truly is, the word of God." She heard indeed the word of salvation from her who had conceived the incarnate Word, in whom alone is salvation, according to that word of James 1: "In meekness receive the implanted word, which is able to save your souls."

Therefore the mother was stirred by the word of the Virgin, and the offspring too was gladdened: whence it says: He leaped, with joy, the infant in her womb. In this it is shown that John was the preeminent friend of the Bridegroom, according to what is written of him in John 3: "The friend of the bridegroom, who stands and hears his voice, rejoices with joy because of the bridegroom's voice." He leaped, I say, with desire, as did the Fathers; John 8: "Abraham rejoiced to see my day: he saw it and was glad." He leaped at the presence of the Lord and Savior, as if eager to greet and rise before his Lord, whose forerunner he was. Whence it is said in the Gloss of Bede, "because he could not with his tongue, he greets with an exulting spirit and begins the office of his forerunning. Behold, what the Angel had said is made manifest: 'He shall be filled with the Holy Spirit even from his mother's womb.'" — From this it is given to understand spiritually that a holy purpose cannot remain hidden without manifesting itself, and that interior love bursts forth into action: whence Gregory says: "The love of God is never idle."

That although from the beginning He had been the Son of God, yet He had to be begotten again according to the flesh. In the second Psalm: "The Lord said unto me, Thou art my Son; this day have I begotten Thee. Ask of me, and I will give Thee the nations for Thine inheritance, and the bounds of the earth for Thy possession." Also in the Gospel according to Luke: "And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and she was filled with the Holy Ghost, and she cried out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence does this happen to me, that the mother of my Lord should come to me? " Also Paul to the Galatians: "But when the fulness of the time was come, God sent His Son, horn of a woman." Also in the Epistle of John: "Every spirit which confesses that Jesus Christ is come in the flesh is of God. But whosoever denies that He is come in the flesh is not of God, but is of the spirit of Antichrist."

John jumped for joy to make an announcement concerning his future preaching. The infant of the barren woman exulted before the infant of the virgin. He sought out his mother's tongue and desired to pronounce a prophecy concerning the Lord. Therefore Elizabeth's conception was kept hidden from Mary for six months, until the infant would have limbs sufficiently formed to exult before the Lord with his jumping and become a witness to Mary through his exultation. Moreover, that he exulted in the womb of his mother was not of himself, nor because of his five months, but so that the divine gifts might show themselves in the barren womb that was now carrying him. It was also so that the other womb, that of the Virgin, would know the great gifts given to Elizabeth, and that the two soils might believe in the seeds they had received through the word of Gabriel, cultivator of both grounds. Since John could not cry out in his exultation and render witness to his Lord, his mother began to say, "You are blessed among women, and blessed is the fruit of your womb." Our Lord prepared his herald in a dead womb, to show that he came after a dead Adam. He vivified Elizabeth's womb first, and then vivified the soil of Adam through his body.

Not yet born, already John prophesies and, while still in the enclosure of his mother's womb, confesses the coming of Christ with movements of joy—since he could not do so with his voice. As Elizabeth says to holy Mary, "As soon as you greeted me, the child in my womb exulted for joy." John exults, then, before he is born. Before his eyes can see what the world looks like, he can recognize the Lord of the world with his spirit. In this regard, I think that the prophetic phrase is appropriate: "Before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you." Thus we ought not to marvel that after Herod put him in prison, he continued to announce Christ to his disciples from his confinement, when even confined in the womb he preached the same Lord by his movements.

(vid. etiam Tit. Bos.) He was not filled with the Spirit, until she stood near him who bore Christ in her womb. Then indeed he was both filled with the Spirit, and leaping imparted the grace to his mother; as it follows, And Elisabeth was filled with the Holy Spirit. But we cannot doubt that she who was then filled with the Holy Spirit, was filled because of her son.

However, even these have life, each of them in his mother's womb. Elizabeth exults with joy, (for) John had leaped in her womb; Mary magnifies the Lord, (for) Christ had instigated her within.

Therefore even Elisabeth must be silent although she is carrying in her womb the prophetic babe, which was already conscious of his Lord, and is, moreover, filled with the Holy Ghost. For without reason does she say, "and whence is this to me that the mother of my Lord should come to me? " If it was not as her son, but only as a stranger that Mary carried Jesus in her womb, how is it she says, "Blessed is the fruit of thy womb? What is this fruit of the womb, which received not its germ from the womb, which had not its root in the womb, which belongs not to her whose is the womb, and which is no doubt the real fruit of the womb-even Christ? Now, since He is the blossom of the stem which sprouts from the root of Jesse; since, moreover, the root of Jesse is the family of David, and the stem of the root is Mary descended from David, and the blossom of the stem is Mary's son, who is called Jesus Christ, will not He also be the fruit? For the blossom is the fruit, because through the blossom and from the blossom every product advances from its rudimental condition to perfect fruit.

And John, having received a certain special gift beyond other people, leaps in his mother's womb, which is why he is also "more than a prophet" (Matt. 11:9), for they prophesied after their birth, but he was deemed worthy of such a gift while still in his mother's womb. Notice: the Virgin "greeted Elizabeth," that is, she began to speak with her.

She who had hid herself because she conceived a son, began to glory that she carried in her womb a prophet, and she who had before blushed, now gives her blessing; as it follows, And she spake out with a loud voice, Blessed art thou among women. With a loud voice she exclaimed when she perceived the Lord's coming, for she believed it to be a holy birth. But she says, Blessed art thou among women. For none was ever partaker of such grace or could be, since of the one Divine seed, there is one only parent.

(Geometer.) This fruit alone then is blessed, because it is produced without man, and without sin.

(Severus.) From this place we derive the refutation of Eutyches, in that Christ is stated to be the fruit of the womb. For all fruit is of the same nature with the tree that bears it. It remains then that the virgin was also of the same nature with the second Adam, who takes away the sins of the world. But let those also who invent curious fictions concerning the flesh of Christ, blush when they hear of the real child-bearing of the mother of God. For the fruit itself proceeds from the very substance of the tree. Where too are those who say that Christ passed through the virgin as water through an aqueduct? Let these consider the words of Elisabeth who was filled with the Spirit, that Christ was the fruit of the womb. It follows, And whence is this to me, that the mother of my Lord should come to me?

[Elizabeth is attributed] properly with a great voice because she recognized the great gifts of God … [and] she sensed that he whom she knew to be present everywhere was also present bodily there. Indeed, by a "great" voice is not to be understood so much a loud voice as a devoted one. She was not capable of praising the Lord with the devotion of a moderate voice. Being full of the Holy Spirit, she was on fire, harboring in her womb the one than whom no one of those born of woman would be greater. She rejoiced that he had come there—he who, conceived from the flesh of a virgin mother, would be called, and would be, the Son of the Most High.

"Blessed is the fruit of your womb"—since through you we have recovered both the seed of incorruption and the fruit of our heavenly inheritance, which we lost in Adam.

And she cried out with a loud voice and said: Blessed are you among women, and blessed is the fruit of your womb. It should be noted that the prophecy about Christ mentioned previously is fulfilled not only through the miracles of events but also through the specificity of the words. For this is the fruit that is promised to the patriarch David under oath: From the fruit of your womb, I will place someone on my throne (Psalm 131). At the same time, it should be observed that Mary is blessed by Elizabeth with the same voice as by Gabriel, showing that she is to be revered by both angels and humans and rightly preferred above all other women.

Mary is blessed by Elisabeth with the same words as before by Gabriel, to show that she was to be reverenced both by men and angels.

This is the fruit which is promised to David, Of the fruit of thy body will I set upon thy throne. (Ps. 132:11.)

Fourth is the fullness of restoring fruits. Isaiah says: "The branch of the Lord will be luster and glory, and the fruit of the earth will be honor and splendor." And when was this? When the woman said: "Blessed art thou among women and blessed is the Fruit of thy womb!"

Third, there is subjoined the great affection of Elizabeth in her greeting and kindly. — On account of its greatness it is said: And Elizabeth was filled with the Holy Spirit and cried out with a loud voice. For the greatness of the voice is a sign of great affection, because "words are signs of the passions"; Sirach 15: "The Lord will fill him with the spirit of wisdom and understanding"; and: "He himself will send forth the words of his wisdom like showers, and in prayer he will give thanks to the Lord." But therefore she cried out with a loud voice, because she contained in her womb him who was the voice of the Word, according to what is said of him in Isaiah 40: "The voice of one crying in the wilderness: Prepare the way of the Lord." To whom it is also said in the same place: "Get up onto a high mountain, you who bring good tidings to Zion; lift up your voice with strength, you who bring good tidings to Jerusalem, lift it up, do not be afraid. Say to the cities of Judah: Behold, your God, behold, the Lord God will come with strength."

Nor was her voice so much loud as it was devout; whence, to express the kindness of her affection, she adds, saying: Blessed are you among women, and blessed is the fruit of your womb. Elizabeth blesses the Virgin together with her offspring, so as to complete the angelic salutation. She wishes blessing upon her and announces her already blessed with that blessing which the Lord had promised to Abraham in Genesis 12: "I will bless you and magnify your name, and you shall be blessed. I will bless those who bless you and curse those who curse you, and in your seed all the families of the earth shall be blessed." This blessing Isaac foretold under the figure of a field, in Genesis 27: "Behold, the smell of my son is like the smell of a full field, which the Lord has blessed." This Jacob confirmed, in the penultimate chapter of Genesis: "The Almighty shall bless you with blessings of heaven above, blessings of the deep lying beneath, blessings of the breasts and of the womb; the blessings of your father are strengthened by the blessings of his fathers, until the desire of the everlasting hills should come." This Moses desired and this he invoked, in Deuteronomy 28: "Blessed is the fruit of your womb and the fruit of your land." And therefore let us sing with David: "You have blessed, O Lord, your land."

Fulfilled also in Mary is that word of Ecclesiasticus 24: "Among the multitude of the elect she shall have praise, and among the blessed she shall be blessed." Blessed indeed was Jael, in Judges 5: "Blessed among women is Jael." Blessed was Ruth, in Ruth 3: "Blessed are you by the Lord, daughter." Blessed was Abigail, in 1 Kings 25: "Blessed are you, who have kept me this day from avenging myself by my own hand." Blessed was Judith, in chapter 13: "Blessed are you, daughter, by the Lord God most high above all women upon the earth." Among these women and above these women, blessed is the Virgin Mary, because those blessings were fulfilled in her.

And when He says, "Hear, O house of David," He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly (ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David. For on this account also, He promised that the King should be "of the fruit of his belly," which was the appropriate [term to use with respect] to a virgin conceiving, and not "of the fruit of his loins," nor "of the fruit of his reins," which expression is appropriate to a generating man, and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all virile influence; yet it certainly is not mentioned that He who was born was not from the will of man. But it has fixed and established "the fruit of the belly," that it might declare the generation of Him who should be [born] from the Virgin, as Elisabeth testified when filled with the Holy Ghost, saying to Mary, "Blessed art thou among women, and blessed is the fruit of thy belly;" [Luke 1:42] the Holy Ghost pointing out to those willing to hear, that the promise which God had made, of raising up a King from the fruit of [David's] belly, was fulfilled in the birth from the Virgin, that is, from Mary. Let those, therefore, who alter the passage of Isaiah thus, "Behold, a young woman shall conceive," and who will have Him to be Joseph's son, also alter the form of the promise which was given to David, when God promised him to raise up, from the fruit of his belly, the horn of Christ the King. But they did not understand, otherwise they would have presumed to alter even this passage also.

Elizabeth, who was filled with the Holy Spirit at that moment, received the Spirit on account of her son. The mother did not inherit the Holy Spirit first. First John, still enclosed in her womb, received the Holy Spirit. Then she too, after her son was sanctified, was filled with the Holy Spirit. You will be able to believe this if you also learn something similar about the Savior. (In a certain number of manuscripts, we have discovered that blessed Mary is said to prophesy. We are not unaware of the fact that, according to other copies of the Gospel, Elizabeth speaks these words in prophecy.) Mary also was filled with the Holy Spirit when she began to carry the Savior in her womb. As soon as she received the Holy Spirit, who was the creator of the Lord's body, and the Son of God began to exist in her womb, she too was filled with the Holy Spirit.

Believe what says the angel who was sent From the Father's throne, or if your stolid ear Catch not the voice from heaven, be wise and hear The cry of aged woman, now with child. O wondrous faith! The babe in senile womb Greets through his mother's lips the Virgin's Son, Our Lord; the child unborn makes known the cry Of the Child bestowed on us, for speechless yet, He caused that mouth to herald Christ as God.

So, the voice of the Virgin was the voice of God incarnating within Her, and therefore He also granted grace to the Forerunner while still in the womb and made him a prophet, for the prophetic words of Elizabeth to Mary were not the words of Elizabeth, but of the infant; and the lips of Elizabeth only served him, just as the lips of Mary served the One dwelling in Her womb — the Son of God. For Elizabeth was then filled with the Spirit when the infant leaped in the womb; if the infant had not leaped, she would not have prophesied. Just as it is said of the prophets that they first entered into a supernatural state and were inspired, and then prophesied, so perhaps John too, as if inspired, first leaped, then prophesied through the lips of his mother. What did he prophesy? "Blessed are You among women." Then, since many holy women bore unworthy children, for example Rebekah bore Esau, he says: "and blessed is the fruit of Your womb." It can also be understood differently: "Blessed are You among women." Then, as if someone were asking: why? — he states the reason: for "blessed is the fruit of Your womb," that is, for "the fruit of Your womb" is God, since God alone is blessed, as David also says: "Blessed is He who comes" (Ps. 117:26). For in Scripture, it is customary to use the conjunction "and" in place of the conjunction "for"; for example: "Give us help from trouble, and vain is the salvation of man" (Ps. 59:13) instead of "for vain is the salvation of man"; and again: "Behold, You were angry, and we sinned" (Isa. 64:5) instead of "for we sinned." He calls the Lord the "fruit of the womb" of the Mother of God, because the conception was without a man. Other infants are the offspring of fathers, but Christ is the fruit of the womb of the Mother of God alone, for She alone bore Him.

But because there have been other holy women who yet have borne sons stained with sin, she adds, And blessed is the fruit of thy womb. Or another interpretation is, having said, Blessed art thou among women, she then, as if some one enquired the cause, answers, And blessed is the fruit of thy womb: as it is said, Blessed be he that cometh in the name of the Lord. The Lord God, and he hath showed us light; (Ps. 118:26, 27.) for the Holy Scriptures often use and, instead of because.

A sinner sometimes seeks in something that which he cannot attain, but the just does attain it. Prov. 13:22, "By the just is the substance of the sinner guarded." Thus Eve sought the fruit, and in that she did not find all that she desired; but the Blessed Virgin in Her Fruit found all that Eve desired. For Eve in her fruit desired three things. First, that which the Devil falsely promised her, that is, that they would be as gods, knowing good and evil. "You shall be," that liar said, "as gods," just as is said in Gen. 3:5. And he lied, because he is a liar, and the father of him. For Eve on account of eating of the fruit was not made like to God, but unlike: because by sinning she receded from God her Savior, whence she was also expelled from Paradise. But this the Blessed Virgin found, and all Christians, in the Fruit of Her womb: because through Christ we are conjoined and assimilated to God. 1 Jn. 3:2, "When He shall appear, we shall be like Him, since we shall see Him just as He is."

Second, in her fruit Eve desired delight, because it was good to eat; but she did not find this, because she immediately recognized herself to be naked, and was sorrowful. But in the Fruit of the Virgin we find sweetness and salvation. Jn 6:55, "He who eats My Flesh has eternal life."

Third, the fruit of Eve was beautiful in sight; but more beautiful was the Fruit of the Virgin, upon Whom the angels desire to look. Psalm 44:3, "Sightly in form before the sons of men": and this is, because He is the Splendor of the Father's glory. Therefore, Eve could not find in her fruit what even no sinner can find in sins. And for that reason, that which we desire, we seek in the Fruit of the Virgin. Moreover, this Fruit is blest by God, because He has so filled Him with every grace that He comes to us by exhibiting reverence to Her: Ephes. 1:3, "Blessed be the God and Father of Our Lord Jesus Christ, who has blest us in every spiritual blessing in Christ": by the angels: Apoc. 7:12, "Blessing and clarity and wisdom and thanksgiving, honor and virtue and fortitude to our God"; by men: the Apostle says in Phil. 2:11, "Let every tongue confess, that the Lord Jesus Christ is in the glory of God the Father." Psalm 117:26, "Blessed is He who comes in the Name of the Lord." Thus, therefore, is the Virgin blessed; but more blessed is Her Fruit.

Now she rightly calls the Lord the fruit of the virgin's womb, because He proceeded not from man, but from Mary alone. For they who are sown by their fathers are the fruits of their fathers.

She says it not ignorantly, for she knew it was by the grace and operation of the Holy Spirit that the mother of the prophet should be saluted by the mother of his Lord, to the advancement and growth of her own pledge; but being aware that this was of no human deserving, but a gift of Divine grace, she therefore says, Whence is this to me, that is, By what right of mine, by what that I have done, for what good deeds?

And how has this happened to me, that the mother of my Lord should come to me? She does not inquire as if she does not know what she indeed recognizes to be of the Holy Spirit, namely, that she is blessed by the mother of the Lord for the advancement of her offspring, but, struck by the novelty of the miracle, she confesses that this is not of her own merit but of divine gift.

"And whence does this happen to me, that the mother of my Lord should come to me?" Oh! What great humility in the mind of the prophet! How true the utterance of the Lord, in which he said, "Upon whom does my spirit rest if not upon one who is humble and quiet and who trembles at my words?" As soon as Elizabeth saw the one who had come to her, she recognized that she was the mother of the Lord. But she discovered in herself no such merit by which she might have become worthy to be visited by such a guest. "Whence does this happen to me," she asked, "that the mother of my Lord should come to me?" Undoubtedly the very Spirit who conferred upon her the gift of prophecy at the same time endowed her with the favor of humility. Filled with the prophetic spirit, she understood that the mother of the Savior had drawn near to her. But being discreet in the spirit of humility, she understood that she herself was less than worthy of Mary's coming.

He therefore introduces an admirative proclamation when Elizabeth says: And whence is this to me, that the Mother of my Lord should come to me? For this is greatly praiseworthy and also wonderful, that a woman should be the Mother of God, and that the Mother of God should visit the handmaid of God. Whence she could say, as Araunah said to King David in the last chapter of 2 Kings: "What is the reason that my lord the king comes to his servant?" For it is a greater thing to be the Mother of God; whence it was a condescension of the Mother of the Lord of all to visit on her own feet another's dwelling. Whence the Virgin glories in Ecclesiasticus twenty-four: "I am the mother of fair love and of fear and of holy hope"; because on account of her maternal dignity the Virgin Mary is to be loved, to be venerated and to be approached with all confidence as the mother of supreme mercy.

This is the prophetess Elisabeth, who by the Holy Spirit was privileged to prophesy both concerning the Lord Christ and the Holy Virgin, speaking thus: And whence is this to me that the mother of my Lord should come to me? Thus both the father and the mother of the forerunner were privileged to announce beforehand the Lord Christ.

(super Ezech. lib. i. Hom. i. 8.) She was touched with the spirit of prophecy at once, both as to the past, present, and future. She knew that Mary had believed the promises of the Angel; she perceived when she gave her the name of mother, that Many was carrying in her womb the Redeemer of mankind; and when she foretold that all things would be accomplished, she saw also what was to follow in the future.

(non occ. vide Theoph. et. Tit. Bost.) Now in saying this, she coincides with her son. For John also felt that he was unworthy of our Lord's coming to him. But she gives the name of "the mother of our Lord" to one still a virgin, thus forestalling the event by the words of prophecy. Divine foreknowledge brought Mary to Elisabeth, that the testimony of John might reach the Lord. For from that time Christ ordained John to be a prophet. Hence it follows, For, to, as soon as the voice of thy salutation sounded, &c.

Just as later, when Christ came to be baptized, John forbade Him out of reverence, saying, "I am not worthy" (Matt. 3:14, 11), so now he proclaims through his mother: "How is it that the Mother of my Lord should come to me?" calling her who bore Him in her womb "Mother" before she had given birth to the Lord. Other women, before they give birth, are not customarily called mothers, out of fear of an unsuccessful delivery, that is, a miscarriage; but with regard to the Virgin there was no such suspicion whatsoever.

For behold, as soon as the sound of your greeting reached my ears, the child leaped for joy in my womb. Elizabeth was embarrassed by the burden of pregnancy as long as she did not know the mystery of the religion. But she who hid herself because she had conceived a son began to boast because she was bearing a prophet. And she who was previously embarrassed now blesses, and she who doubted before is now affirmed. For behold (she says), as soon as the sound of your greeting reached my ears, the child leaped for joy in my womb. Therefore, she cried out with a loud voice when she sensed the Lord's coming, because she believed the birth to be religious. For there was no cause for shame where faith in the given birth of the prophet newly ascended, not affected.

Secondly she adds an approbative indication, when she says: For behold, as soon as the voice of your greeting sounded in my ears, the infant in my womb leapt for joy: and this is a sign that "grace is poured forth upon your lips"; and therefore it is certain that "God has blessed you forever," in the Psalm. And since the infant leapt beyond nature, it is certain that the Lord of nature came to meet him. And since the little infant responds from the womb, it is certain that you have conceived him who calls from the womb, according to that passage of Isaiah forty-nine: "The Lord has called me from the womb, from the bowels of my mother he has remembered my name," etc. And again, since the child leapt for joy, it is certain that what is said in Isaiah has now been truly fulfilled: "Exult and give praise, O habitation of Zion, for great in your midst is the Holy One of Israel"; and that passage of Zechariah nine: "Exult greatly, O daughter of Zion, shout for joy, O daughter of Jerusalem; behold, your king comes to you, just and a savior."

You see that Mary did not hesitate, but believed; and therefore she obtained the fruit of faith. Blessed, he says, are you who believed. But blessed are you also, who have heard and believed; for whatever the soul believes, it conceives and gives birth to the Word of God, and recognizes His works. Let the soul of Mary be in each one of us, so that we may magnify the Lord. Let the spirit of Mary be in each one of us, so that we may rejoice in God. If according to the flesh she is the one mother of Christ, yet according to faith Christ is the fruit of all. Indeed, the soul receives the Word of God, but only if it is immaculate and free from vices, preserving chastity with unblemished modesty.

You see that Mary doubted not but believed, and therefore the fruit of faith followed.

But happy are ye also who have heard and believed, for whatever soul hath believed, both conceives and brings forth the word of God, and knows His works.

And blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord. You see that Mary did not doubt, but believed, and therefore attained the fruit of faith. Blessed (she says) is she who believed. And indeed she is truly blessed, who is more excellent than the priest. While the priest doubted, the virgin corrected the error. Nor is it surprising if the Lord, about to redeem the world, began His work with His mother, so that she through whom salvation was being prepared for all, might receive the first fruit of salvation from the pledge. And it is equally noteworthy how much grace adorned the soul of Elizabeth when Mary entered, whom she enlightened simultaneously concerning the past, present, and future by the spirit of prophecy. For by saying, Blessed is she who believed, she clearly indicates that she recognized by the spirit the words of the angel that were spoken to Mary. And by adding: For there will be a fulfillment of those things which were told you by the Lord, she also foresaw what would follow in the future. And naming her the mother of her Lord, because she understood that she was carrying the Redeemer of the human race in her womb.

Since therefore the precursor leapt wondrously, she now had a certain indication that the Savior had come; and since she now had a certain indication, therefore thirdly there is added to the truth a testimony, or an affirmative oracle, when it is said: Blessed are you who believed, because those things shall be accomplished that were spoken to you by the Lord. For faith makes one blessed: Matthew sixteen: "Blessed are you, Simon Bar-Jonah, because flesh and blood has not revealed this to you, but my Father who is in heaven"; and John twenty: "Blessed are those who have not seen and have believed." — Moreover faith makes the blessed, because by beginning in merit it disposes toward consummation in reward: Philippians one: "Being confident of this very thing, that he who has begun a good work in you will perfect it," and this by the merit of faith; whence Matthew eight: "Go, and as you have believed, let it be done for you"; and so it was done for Mary.

Note that in Scripture not only believers are called blessed, but also those who hope: Psalm: "Blessed is the man whose hope is the name of the Lord." Likewise, those who love: Ecclesiasticus forty-eight: "Blessed are they who saw you and were adorned with your friendship." Likewise, those who fear: Ecclesiasticus twenty-five: "Blessed is he to whom it has been given to have the fear of God"; again, Psalm: "Blessed is the man who fears the Lord." Likewise, those who act: John thirteen: "If you know these things, you will be blessed if you do them"; and below in the eleventh chapter: "Blessed are they who hear the word of God and keep it." Likewise, those who endure: First Peter three: "But even if you suffer something for the sake of righteousness, blessed are you"; and Matthew five: "Blessed are you when men shall revile you and persecute you and shall say all manner of evil against you, lying, for my sake." Likewise, those who contemplate: Third Kings ten: "Blessed are your men, and blessed are your servants, these who stand before you always and hear your wisdom."

For all these reasons the Virgin Mary was blessed, and for a singular reason she was most blessed, because she conceived the Son of God: below in the eleventh chapter: "Blessed is the womb that bore you, and the breasts that you sucked." And for this reason she herself says below in the same chapter: "For behold, from henceforth all generations shall call me blessed." Blessed therefore are you who believed, because by believing you conceived, and by conceiving you brought forth blessedness for all nations as regards its sufficiency. As a figure of this, Genesis thirty: "Leah said: This is for my blessedness, for all women shall call me blessed."

O Mary! Even before You gave birth, You are a Mother, and blessed, because You believed that there would be a fulfillment of what was spoken to You by the Lord.

The mother of our Lord had come to see Elisabeth, as also the miraculous conception, from which the Angel had told her should result the belief of a far greater conception, to happen to herself; and to this belief the words of Elisabeth refer, And blessed art thou who hast believed, for there shall be a performance of those things which were told thee from the Lord.

As evil came into the world by a woman, so also is good introduced by women; and so it seems not without meaning, that both Elisabeth prophesies before John, and Mary before the birth of the Lord. But it follows, that as Mary was the greater person, so she uttered the fuller prophecy.

(Athanasius.) As if she said, Marvellous things hath the Lord declared that He will accomplish in my body, but neither shall my soul be unfruitful before God. It becomes me to offer Him the fruit also of my will, for inasmuch as I am obedient to a mighty miracle, am I bound to glorify Him who performs His mighty works in me.

(in Psalm 33) For the Virgin, with lofty thoughts and deep penetration, contemplates the boundless mystery, the further she advances, magnifying God; And Mary said, My soul doth magnify the Lord.

And Mary said: My soul magnifies the Lord. And my spirit has rejoiced in God my Savior. The Lord has raised me up to such and such an unheard-of honor, which cannot be explained by the service of any language, but can barely be comprehended by the feeling of the innermost heart, and thus I offer all the strength of my soul in praiseful thanks, I joyfully devote whatever I live, feel, and know in contemplation of His greatness, which has no end, because my spirit rejoices in the same Jesus, that is, the Savior, in whose eternal divinity my flesh rejoices in temporal conception. Similar to this is what the Psalmist says: And my soul shall exult in the Lord, and shall be delighted above His salvation (Psalm 35). For he indeed venerated the Father and the Son with equal love.

And Mary said, etc. After the testimony of prophecy follows the song of joy, in which the most blessed Virgin Mary praises divine mercy for the most excellent grace conferred upon her. In this canticle three things are noted. The first is the affection of the one praising. The second is the reason for praising. The third is the amplification of divine praise. For praise is not perfect unless there is present a fitting affection, a fitting cause, and a fitting manner.

There is therefore first intimated the affection of the one praising, as grateful, by magnifying the divine power, when she says: Mary said: My soul magnifies the Lord, that is, the divine power. "For great is our Lord, and great is his power"; and therefore he ought to be praised with great affection, because he works great things; Daniel 4: "I praise and magnify and glorify the King of heaven, because all his works are true"; and to this the devout soul invites in the Psalm: "Magnify the Lord with me, and let us exalt his name together." Then our soul truly magnifies the Lord, when under him it captivates and humbles itself: Sirach 3: "How great is the power of God alone, and he is honored by the humble alone." Whence the Virgin Mary, because she humbled herself beyond all others, magnified the Lord more highly than all others. And therefore she began from magnification, because this was fitting to the humility of the Virgin singing. — It was also fitting to the dignity of God, whose supreme condescension is not known unless his dignity is first known; whence the Apostle: "Who, though he was in the form of God, did not consider it robbery to be equal to God, but emptied himself, taking the form of a servant." — It was also fitting to the intention of the canticle, which is to praise God perfectly: Sirach 43: "Glorifying the Lord as much as you can, he will still surpass, and admirable is his magnificence." — It was also fitting to Mary's canticle, because it was about great, indeed about the greatest benefits; whence Proverbs 8: "Listen, for I am about to speak of great things"; and below: "Because he has done great things for me," etc. — It was also fitting to an orderly progression, which is by beginning from fear: whence the Psalm: "The fear of the Lord is the beginning of wisdom." But the fear of reverence magnifies the Lord.

I think, too, it will do us no harm to remember that, in becoming Man, He bowed His neck beneath the sweet yoke of a heredity and early environment. Humanly speaking, He would have learned this style, if from no one else (but it was all about Him) from His Mother... is this the only aspect in which we can say of His human nature 'He was His Mother's own son'? There is a fierceness, even a touch of Deborah, mixed with the sweetness in the Magnificat to which most painted Madonnas do little justice; matching the frequent severity of His own sayings. I am sure the private life of the holy family was, in many senses, 'mild' and 'gentle', but perhaps hardly in the way some hymn writers have in mind. One may suspect, on proper occasions, a certain astringency; and all in what people at Jerusalem regarded as a rough north-country dialect.

[Mary] revealed to Elizabeth what the angel spoke to her in secret, and that he called her blessed because she believed in the realization of the prophecy and the teaching that she heard. Then Mary gently brought forth the fruit of what she heard from the angel and Elizabeth: "My soul bless the Lord." Elizabeth had said, "Blessed is she who has believed," and Mary replied, "From henceforth all generations will call me blessed." It was then that Mary began to preach the new kingdom.

(super Ezech. lib. i. Hom. i. 8.) She was touched with the spirit of prophecy at once, both as to the past, present, and future. She knew that Mary had believed the promises of the Angel; she perceived when she gave her the name of mother, that Many was carrying in her womb the Redeemer of mankind; and when she foretold that all things would be accomplished, she saw also what was to follow in the future.

For who else is there who can reign uninterruptedly over the house of Jacob for ever, except Jesus Christ our Lord, the Son of the Most High God, who promised by the law and the prophets that He would make His salvation visible to all flesh; so that He would become the Son of man for this purpose, that man also might become the son of God? And Mary, exulting because of this, cried out, prophesying on behalf of the Church, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For He hath taken up His child Israel, in remembrance of His mercy, as He spake to our fathers, Abraham, and his seed for ever." [Luke 1:46-47] By these and such like [passages] the Gospel points out that it was God who spake to the fathers; that it was He who, by Moses, instituted the legal dispensation, by which giving of the law we know that He spake to the fathers.

Therefore Abraham also, knowing the Father through the Word, who made heaven and earth, confessed Him to be God; and having learned, by an announcement [made to him], that the Son of God would be a man among men, by whose advent his seed should be as the stars of heaven, he desired to see that day, so that he might himself also embrace Christ; and, seeing it through the spirit of prophecy, he rejoiced. [Genesis 17:17] Wherefore Simeon also, one of his descendants, carried fully out the rejoicing of the patriarch, and said: "Lord, now lettest Thou Thy servant depart in peace. For mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: a light for the revelation of the Gentiles, and the glory of the people Israel." [Luke 2:29, etc.] And the angels, in like manner, announced tidings of great joy to the shepherds who were keeping watch by night. [Luke 2:8] Moreover, Mary said, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my salvation;" [Luke 1:46] — the rejoicing of Abraham descending upon those who sprang from him — those, namely, who were watching, and who beheld Christ, and believed in Him; while, on the other hand, there was a reciprocal rejoicing which passed backwards from the children to Abraham, who did also desire to see the day of Christ's coming. Rightly, then, did our Lord bear witness to him, saying, "Your father Abraham rejoiced to see my day; and he saw it, and was glad."

Elizabeth prophesies before John. Before the birth of the Lord and Savior, Mary prophesies. Sin began from the woman and then spread to the man. In the same way, salvation had its first beginnings from women. Thus the rest of women can also lay aside the weakness of their sex and imitate as closely as possible the lives and conduct of these holy women whom the Gospel now describes.

Let us consider the Virgin's prophecy. She says, "My soul magnifies the Lord, and my spirit has rejoiced in God my Savior." Two subjects, "soul" and "spirit," carry out a double praise. The soul praises the Lord, the Spirit praises God—not because the praise of the Lord differs from the praise of God but because he who is God is also Lord, and he who is Lord is also God.We ask how a soul can magnify the Lord. The Lord can undergo neither increase nor loss. He is what he is. Thus, why does Mary now say, "My soul magnifies the Lord?" … My soul is not directly an image of God. It was created as the image of an Image that already existed.… Each one of us shapes his soul into the image of Christ and makes either a larger or a smaller image of him. The image is either dingy and dirty, or it is clean and bright and corresponds to the form of the original. Therefore, when I make the image of the Image—that is, my soul—large and magnify it by work, thought and speech, then the Lord himself is magnified in my soul, because it is an image of him. Just as the Lord is thus magnified in our image of him, so too, if we are sinners, he diminishes and decreases. But surely the Lord is not diminished, nor does he decrease. Rather, we create other images in ourselves instead of the Savior's image. Instead of being the image of the Word, or of wisdom, justice and the rest of the virtues, we assume the form of the devil.

Now if the Lord could neither receive increase or decrease, what is this that Mary speaks of, My soul doth magnify (magnificat) the Lord? But if I consider that the Lord our Saviour is the image of the invisible God, and that the soul is created according to His image, so as to be an image of an image, then I shall see plainly, that as after the manner of those who are accustomed to paint images, each one of us forming his soul after the image of Christ, makes it great or little, base or noble, after the likeness of the original; so when I have made my soul great in thought, word, and deed, the image of God is made great, and the Lord Himself, whose image it is, is magnified in my soul.

Elizabeth exults with joy, (for) John had leaped in her womb; Mary magnifies the Lord, (for) Christ had instigated her within. The mothers recognise each their own offspring, being moreover each recognised by their infants, which were therefore of course alive, and were not souls merely, but spirits also.

The Virgin, being completely convinced of the truth of what was foretold to Her, glorifies God, attributing the miracle not to Herself but to Him; for He, She says, looked upon Me, the lowly one, and not I looked upon Him; He showed Me mercy, and not I sought Him out. Observe: first the soul magnifies the Lord, then the spirit rejoices. Or what is the same: he magnifies God who walks worthily of God. You are called a Christian — do not then diminish the dignity and name of Christ through unworthy deeds, but magnify it through the accomplishment of great and heavenly works, and then your spirit too will rejoice, that is, the spiritual gift received by you through great works will leap and prosper, and will not be diminished and, so to speak, put to death.

The soul of Mary therefore magnifies the Lord, and her spirit rejoiced in God, because with soul and spirit devoted to the Father and the Son, she worships with a pious affection the one God from whom are all things. But let every one have the spirit of Mary, so that he may rejoice in the Lord. If according to the flesh there is one mother of Christ, yet, according to faith, Christ is the fruit of all. For every soul receives the word of God if only he be unspotted and free from sin, and preserves it with unsullied purity.

(ubi sup.) The first-fruit of the Spirit is peace and joy. Because then the holy Virgin had drunk in all the graces of the Spirit, she rightly adds, And my spirit hath leaped for joy. (exultavit.) She means the same thing, soul and spirit. But the frequent mention of leaping for joy in the Scriptures implies a certain bright and cheerful state of mind in those who are worthy. Hence the Virgin exults in the Lord with an unspeakable springing (and bounding) of the heart for joy, and in the breaking forth into utterance of a noble affection. It follows, in God my Saviour.

(ubi sup.) But if at any time light shall have crept into his heart, and loving God and despising bodily things he shall have gained the perfect standing of the just, without any difficulty shall he obtain joy in the Lord.

Because the spirit of the Virgin rejoices in the eternal Godhead of the same Jesus. (i. e. the Saviour,) whose flesh is formed in the womb by a temporal conception.

There is also intimated the affection of the one praising not only as grateful, but as joyful, by exulting in the divine salvation, when it is added: And my spirit has exulted in God my savior, that is, in God the savior, so that she could say that word of the Psalm: "My soul shall exult in the Lord and shall delight in his salvation"; and again: "My heart and my flesh have exulted in the living God." Truly she could now say that word of Song of Songs 1: "The king has brought me into his storerooms: we shall exult and rejoice in you," etc. Now there was verified in Mary what the Psalmist desired: "Let all who seek you exult and rejoice in you, and let those who love your salvation always say: Let the Lord be magnified." Since therefore the Virgin Mary sought the Lord and loved his salvation, therefore her soul magnified the Lord, and her spirit exulted in the salvation of God. Therefore that word of Anna is fitting for her, 1 Kings 2: "My heart has exulted in the Lord, and my horn is exalted in my God, because I have rejoiced in your salvation."

And note that spirit is taken for the substance of the soul: Ecclesiastes 3: "Who knows if the spirit," etc.; for the higher part: Malachi 2: "Guard your spirit"; and Romans 8: "The Spirit intercedes for us with unutterable groanings"; for the imagination: First Corinthians 14: "For if I pray in a tongue, my spirit prays," etc. Here, however, it is taken for the soul according to its highest part, and soul is taken in relation to the body, as in First Thessalonians 5: "That your spirit and soul and body may be preserved whole and without complaint at the coming of our Lord Jesus Christ." For because the spirit had inwardly exulted, therefore the soul magnified with her voice — and therefore she places the exultation in the past tense and the magnification in the present tense, because exultation is prior by nature.

But the soul first magnifies the Lord, that it may afterwards rejoice in God; for unless we have first believed, we can not rejoice.

Know also that Scripture, seemingly, simply calls spirit and soul one and the same thing, but properly it distinguishes between them. For it calls the psychical man one who lives according to nature and is guided by human reasoning — for example, when hungry he eats, he hates his enemy, and in general in nothing appears to rise above nature; but it calls spiritual the one who overcomes the laws of nature and sets his mind on nothing human. Such is the distinction in Scripture between soul and spirit (1 Cor. 2:14–15; Gal. 6:8). Perhaps physicians distinguish them differently, but we must attend to Scripture, and let the physicians err.

But he magnifies God who worthily follows Christ, and now that he is called Christian, lessens not the glory of Christ by acting unworthily, but does great and heavenly things; and then the Spirit (that is, the anointing of the Spirit) shall rejoice, (i. e. make him to prosper,) and shall not be withdrawn, so to say, and put to death.

(Isidore.) She gives the reason why it becomes her to magnify God and to rejoice in Him, saying, For he hath regarded the lowliness of his handmaiden; as if she said, "He Himself foresaw, therefore I did not look for Him." I was content with things lowly, but now am I chosen unto counsels unspeakable, and raised up from the earth unto the stars.

(Metaphrastes.) She does not call herself blessed from vain glory, for what room is there for pride in her who named herself the handmaid of the Lord? But, touched by the Holy Spirit, she foretold those things which were to come.

For if as the Prophet says, Blessed are they who have seed in Sion, and kinsfolk in Jerusalem, (Isa. 31:9. apud LXX.) how great should be the celebration of the divine and ever holy Virgin Mary, who was made according to the flesh, the Mother of the Word?

(Pseudo-Aug. Serm. de Assumpt 208.) O true lowliness, which hath borne God to men, hath given life to mortals, made new heavens and a pure earth, opened the gates of Paradise, and set free the souls of men. The lowliness of Mary was made the heavenly ladder, by which God descended upon earth. For what does regarded mean but "approved?" For many seem in my sight to be lowly, but their lowliness is not regarded by the Lord. For if they were truly lowly, their spirit would rejoice not in the world, but in God.

Because He has regarded the humility of His handmaid. For behold, from henceforth all generations shall call me blessed. She whose humility is regarded rightly rejoices, named blessed by all, just as on the contrary, she whose pride is condemned with disdain, Eve, that is, woe, or by the name of calamity, punished, languishes. For it was fitting that just as by the pride of our first parent death entered the world, so again by the humility of Mary the entry of life might be opened.

In the following words she teaches us how worthless she felt of herself and that she received by the heavenly grace that was lavished on her every sort of good merit that she had. She says, "For he has considered the humility of his handmaid. For behold from this time on all generations will call me blessed." She demonstrates that in her own judgment she was indeed Christ's humble handmaid, but with respect to heavenly grace she pronounces herself all at once lifted up and glorified to such a degree that rightly her preeminent blessedness would be marveled at by the voices of all nations.

But she, whose humility is regarded, is rightly called blessed by all; as it follows, For, behold, from henceforth all shall call me blessed.

For it was fitting, that as by the pride of our first parent death came into the world, so by the lowliness of Mary should be opened the entrance into life.

Because He has regarded the lowliness, etc. After the affection or devotion of the one praising has been described, there is here added the reason for praising, which is drawn from a twofold cause. The first is the benefit of grace, which made her lovable to God and praiseworthy to men. Because lovable to God, she says: Because He has regarded the lowliness of His handmaid. In Genesis 29, a figure of this preceded in Leah, who, having conceived offspring, said: "The Lord has seen my lowliness; now my husband will love me." And humility was the disposition for the regard of grace: Isaiah, last chapter: "To whom shall I look except to the poor and contrite in spirit and the one who trembles at my words?" Because, as it is said in the Psalm, "the Lord is exalted and regards the lowly, and knows the lofty from afar." Hence concerning the just man, Sirach 11: "The eye of God regarded him for good and raised him from his lowliness"; and therefore the Prophet prayed in the Psalm: "Look upon me and have mercy on me, for I am alone and poor."

That benefit of grace also made her praiseworthy to men, and therefore she adds: For behold, from henceforth all generations shall call me blessed, both men and women: Proverbs, last chapter: "Her children rose up and proclaimed her most blessed; her husband also praised her." Now the Virgin Mary was blessed on account of the merit of chastity: Psalm: "Blessed are the undefiled in the way"; and Apocalypse 16: "Blessed is he who keeps his garments, lest he walk naked and they see his shame"; and Wisdom 3: "Happy is the barren and undefiled woman, who has not known the bed in transgression." — She was also more blessed on account of the counsel of virginity: First Corinthians 7: "But she will be more blessed if she so remains, according to my counsel." — She was also most blessed on account of the privilege of fruitfulness, on account of which the other women proclaim her most blessed, Song of Songs 6: "The daughters of Sion saw her and proclaimed her most blessed."

The Middle Ages carried their reverence for one Woman to a point at which the charge could be plausibly made that the Blessed Virgin became in their eyes almost 'a fourth Person of the Trinity'.

I do not think we are entitled to assume that the use of the word Blessed when we speak of the Virgin Mary is 'necessary'; otherwise, we should have to condemn both the Nicene and the Apostles' Creed for omitting it. Should we not rather recognize that the presence or absence of such prefixes constitutes a difference, not in faith or morals, but simply in style?

who even before his birth announced with great joy the dignity of her son, and said: For behold, from henceforth all generations shall call me blessed.

Those runners gather impetus as they run. Ages afterwards they still speak as if something had just happened. They have not lost the speed and momentum of messengers; they have hardly lost, as it were, the wild eyes of witnesses. In the Catholic Church, which is the cohort of the message, there are still those headlong acts of holiness that speak of something rapid and recent; a self-sacrifice that startles the world like a suicide. But it is not a suicide; it is not pessimistic; it is still as optimistic as St. Francis of the flowers and birds. It is newer in spirit than the newest schools of thought; and it is almost certainly on the eve of new triumphs. For these men serve a mother who seems to grow more beautiful as new generations rise up and call her blessed. We might sometimes fancy that the Church grows younger as the world grows old.

"For behold, from now on all generations will call me blessed." If I take "all generations" literally, I apply it to believers. But, if I search for something more profound, I will notice how valuable it is to join to it, "because he who is powerful has done great things for me." For "everyone who humbles himself will be exalted." God looked upon the blessed Mary's humility, and on account of it "he who is powerful did great things for her, and holy is his name."

But why was she lowly and cast down, who carried in her womb the Son of God? Consider that lowliness, which in the Scriptures is particularly praised as one of the virtues, is called by the philosophers "modestia." And we also may paraphrase it, that state of mind in which a man instead of being puffed up, casts himself down.

"From now on all generations will call Me blessed," not Elizabeth alone, but also the generations of believers. And for what reason will they call Her blessed? Is it for Her virtue? No! But because God has shown His greatness upon Me.

And therefore she says, all generations, not only Elisabeth, but also every nation that believed.

(sup.) What great things hath He done unto thee? I believe that a creature thou gavest birth to the Creator, a servant thou broughtest forth the Lord, that through thee God redeemed the world, through thee He restored it to life.

(in Ps. 33.) But holy is the name of God called, not because in its letters it contains any significant power, but because in whatever way we look at God we distinguish his purity and holiness.

Because He who is mighty has done great things for me, and holy is His name. This refers back to the beginning of the hymn, where it is said: My soul magnifies the Lord. For indeed, the soul to which the Lord deigns to do great things usually magnifies Him with fitting praises, and can exhort her companions of the same vow and purpose saying: Magnify the Lord with me, and let us exalt His name together (Psalm 33). For whoever neglects to magnify the Lord, whom he has known, and to sanctify His name, will be called least in the kingdom of heaven. His name is called holy because, by the peak of His unique power, He surpasses all creation and is far separated from all that He has made. This is better understood in the Greek expression in which the word itself, ἅγιον (hagion), signifies being beyond the earth. By imitation of this, we also, to the extent of our ability, are commanded to be separated from all that is not holy or dedicated to God. The Lord said: Be holy, for I am holy (Leviticus 11). For whoever consecrates himself will rightly be seen as beyond the earth and beyond the world. Such a one can also say, while walking on the earth, we have our conversation in heaven.

But this has reference to the beginning of the hymn, where it is said, My soul doth magnify the Lord. For that soul can alone magnify the Lord with due praise, for whom he deigus to do mighty things.

For in the height of His marvellous power He is far beyond every creature, and is widely removed from all the works of His hands. This is better understood in the Greek tongue, in which the very word which means holy, (ἅγιον) signifies as it were to be "apart from the earth."

The second reason for praising is the miracle of power, which was great and devout. Because it was great, she says: Because he who is mighty has done great things for me. This refers to the mystery of the incarnation, as Bede says in the Gloss; and concerning this, Job 5: "Who does great and unsearchable and wonderful things without number." The mystery of the incarnation is great and inscrutable, and therefore wondrous: and this he who is mighty has done, because "in miraculous things, as Augustine says, the entire reason for the deed is the power of the one doing it"; Ecclesiastes 8: "Whatever he wills, he shall do, because his word is full of power, nor can anyone say to him: Why do you act thus?"

It was also devout, and therefore she says: Holy is his name. Whence he does holy and devout things, to show the holiness of his name; Daniel 3: "Blessed be the name of your glory, which is holy"; and the Psalm: "Holy and terrible is his name." And the reason for this is premised: "He sent redemption to his people." And because holiness befits his name, therefore we pray: "Hallowed be your name," Matthew 6; and again the Psalm: "Holiness befits your house, O Lord, for length of days." Concerning these two, namely greatness and devotion, 1 Timothy 3: "And manifestly great is the sacrament of devotion, which was manifested in the flesh, justified in the spirit, appeared to angels, was preached to the nations, was believed in the world, was taken up in glory"; great indeed by reason of the Divinity, holy by reason of the assumed humanity: above in the same chapter: "That which shall be born of you, the Holy One, shall be called the Son of God." And therefore the Virgin in the conception was magnified and sanctified: the Psalm: "The Most High has sanctified his tabernacle." And these two correspond to the two things stated above, because she was magnified and sanctified, therefore she magnified and exulted: thus she renders the reason most fittingly.

She called Him "Mighty" so that everyone would believe Her words, considering that the Lord is mighty to do this. She called "His Name" "holy" to show that the Most Pure One, being conceived in the womb of a woman, is in no way defiled, but remains Holy.

And therefore she says, all generations, not only Elisabeth, but also every nation that believed.

The Virgin shows that not for her own virtue is she to be pronounced blessed, but she assigns the cause, saying, For he that is mighty hath magnified me.

But where are the great things, if they be not that I still a virgin conceive (by the will of God) overcoming nature? I have been accounted worthy, without being joined to a husband, to be made a mother, not a mother of any one, but of the only-begotten Saviour.

But she says, that is mighty, that if men should disbelieve the work of her conception, namely, that while yet a virgin, she conceived, she might throw back the miracles upon the power of the Worker. Nor because the only-begotten Son has come to a woman is He thereby defiled, for holy is his name.

Mary abode with Elisabeth until she had accomplished the time of her bringing forth; as it is said, And Mary abode, &c.

Now it was not only for the sake of friendship that she abode so long, but for the increase also of so great a prophet. For if at her first coming the child had so far advanced, that at the salutation of Mary he leaped in the womb, and his mother was filled with the Holy Spirit, how much must we suppose the presence of the Virgin Mary to have added during the experience of so long a time? Rightly then is she represented as having shown kindness to Elisabeth, and preserved the mystical number.

(Metaphrastes.) For it is the custom for virgins to go away when the pregnant woman brings forth. But when she reached her own home, she went to no other place, but abode there until she knew the time of her delivery was at hand. And Joseph doubting, is instructed by an Angel.

But Mary remained with her about three months, and returned to her home. Mary stayed so long until, with the completion of Elizabeth's pregnancy, she saw the birth of the precursor of her Lord, especially for whom she had come. It has been said above that every pure soul which has conceived the spiritual desire of the word must soon undergo the high yoke of heavenly exercise, and remain there almost for a period of three months, until it shines with the perfect light of the chief virtues. Describing these months of the most perfect brightness, the Apostle says: "And now these three remain: faith, hope, love. But the greatest of these is love" (I Cor. XIII).

For the chaste soul which conceives a desire of the spiritual word must of necessity submit to the yoke of heavenly discipline, and sojourning for the days as it were of three months in the same place, cease not to persevere until it is illuminated by the light of faith, hope, and charity.

But Mary remained, etc. After the testimony of prophecy and the canticle of joy, the service of benevolence is added, which the Virgin Mary showed to Elizabeth, her kinswoman: in which she is commended for three things, namely for the diligence of her service, the perseverance of her purpose, and the propriety of her companionship. — On account of the diligence of her service, he says: But Mary remained with her, namely with her pregnant kinswoman. She did not depart immediately, but acted according to what the Lord commands his disciples in Matthew 10: "But remain in the same house until you depart." Mary remained; she did not go out like Dinah, of whom Genesis 34 says: "She went out to see the women of that region"; and it follows afterward that she was violated. She remained like a diligent attendant; she did not go about like a curious busybody; 1 Timothy 5, concerning younger widows: "Being idle, they learn to go about from house to house, and not only idle, but also gossips and busybodies, speaking things they ought not." Against which Seneca says: "It is a sign of a well-ordered mind to be able to tarry with oneself and to remain with oneself."

On account of the perseverance of her purpose, he adds: About three months, that is, until the time of the birth, according to what Bede says in the Gloss: "Mary remained so long until, when the time of Elizabeth's delivery was completed, she might see the birth of the forerunner of her Lord, for whose sake she had especially come"; and this was signified in 2 Kings 6, where it is said that "the ark of the Lord remained in the house of Obed-edom for three months." — Mystically, however, by the three months is designated the progress of the three virtues, according to what is said in the Gloss. For "it is necessary that the chaste soul, which conceives the desire of the spiritual word, ascend the lofty heights of the heavenly host and, having remained there as it were for the days of three months, not cease to persevere until it is irradiated with the light of faith, hope, and charity."

On account of the propriety of her companionship, it is added: And she returned to her own home, to dwell with her spouse, the guardian of her virginity; whence she could say that passage from Genesis 30: "The Lord has blessed you at my coming. It is just, therefore, that I should at some time also provide for my own household." She returned to her own home, because her spouse and her household desired her return, according to that passage from Song of Songs 6: "Return, return, O Shulamite, return." Thus therefore the Virgin Mary gives an example to be imitated by all, according to what Ambrose says: "Learn," he says, "from Mary devotion, perseverance, and propriety."

"She returned home after three months," so that the Lord whom she was carrying would not begin service before his servant. She returned to her husband to clarify the matter, for if she had become pregnant through human fruit, it would have been appropriate for her to flee from her husband.

(ordin.) For this promise of heritage shall not be narrowed by any limits, but to the very end of time there shall never lack believers, the glory of whose happiness shall be everlasting.

Mary "remained with Elizabeth about three months," then returned. Since Elizabeth was about to give birth, the Virgin departs because of the multitude of people who would gather for the birth, for it was not fitting for the Virgin to be present under such circumstances. And from the fact that the Virgin returned when the time came for Elizabeth to give birth, it is evident that the Angel came to Mary in the sixth month after the conception of the Forerunner; and Mary remained with Elizabeth about three months; so that is nearly nine months. The Virgin remained with Elizabeth about three months, perhaps because she was struck by the miracle and needed some consolation, which she could find in staying with Elizabeth; but when the birth drew near, she departed.

For in the sixth month of the conception of the forerunner, the Angel came to Mary, and she abode with Elisabeth three months, and so the nine months are completed.

But when Elisabeth was going to bring forth, the Virgin departed, as it follows, And she returned; or, probably because of the multitude, who were about to assemble at the birth. But it became not a virgin to be present on such an occasion.

The Lord had a body. And just as he deigned to assume a physical body for our sake, so also did he deign to be hungry and thirsty. As a result of the fact that he deigned to be hungry and thirsty, he condescended to be fed by those he himself enriched. He condescended to be received as a guest, not from need but from favor.Martha was busy satisfying the needs of those who were hungry and thirsty. With deep concern, she prepared what the Holy of Holies and his saints would eat and drink in her house. It was an important but transitory work. It will not always be necessary to eat and drink, will it? When we cling to the most pure and perfect Goodness, serving will not be a necessity.

(Ser. 103.) But the Lord, who came to his own, and his own received him not, (John 1:12.) was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Saviour, the creature her Creator. But if any should say, "O blessed are they who have been thought worthy to receive Christ into their houses," grieve not thou, for He says, For inasmuch as ye have done it to the least of my brethren, ye have done it unto me. (Matt. 25:40.) But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. (Matt. 4:11.) In wishing therefore to be fed, He came Himself to the feeder.

Now every work and word of our Savior is a rule of piety and virtue For to this enddid He put on our body, that as much as we can we might imitate His conversation. It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth can you, when you set your table before your brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which you yourself afford him? Our Lord did not commend Martha when busied about much serving.

It happened, as they were going, that he entered a certain village, and a certain woman named Martha welcomed him into her house. And she had a sister named Mary. This reading is beautifully connected to the preceding one. For as that one designates love of God and neighbor through words and parables, this one designates it through deeds and truth. These two beloved sisters of the Lord demonstrate the two spiritual lives by which the present holy Church is exercised. Indeed, Martha represents the active life, by which we are united to our neighbor in charity; Mary represents the contemplative life, by which we long for the love of God. For the active life is to give bread to the hungry, to teach the ignorant the word of wisdom, to correct the erring, to bring back the proud to the way of humility, to take care of the sick, to dispense what is expedient to each one, and to foresee how those entrusted to us may be able to subsist. The contemplative life, however, is to retain the love of God and neighbor with the whole mind, but to rest from external action, adhering solely to the desire of the Creator, so that one no longer wishes to act but, having cast aside all cares, the soul burns with the desire to behold the face of its Creator, so that it regrets to bear the burden of the corruptible flesh and with all its desires aspires to join the hymnic choirs of angels, to be mixed with the heavenly citizens, to rejoice in the eternal incorruption in the sight of God.

The love of God and our neighbour, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.

For the instruction of the disciples, a human example is subjoined, set forth in a twofold manner.

Now it came to pass, as they went, etc. After he handed down a form of living through the divine precept, here secondly he hands it down through a human example. Whence the Gloss of Bede: "Having given a discourse on the love of God and neighbor, he supplies an example of each." For here is introduced literally an example of perfection, an example of the active and contemplative life, and a comparison of the two. Whence this part has two parts: in the first of which there is set forth a rational comparison; and in the second there is added a judicial determination, at the place: And the Lord answering said to her. Concerning the rational comparison, however, four things are introduced: the first is the fellowship of the divine presence, the second is the leisure of the contemplative life, the third is the exercise of the active life, the fourth is the dispute between the two.

First, therefore, as regards the fellowship of the divine presence, it is said: Now it came to pass, as they went, that he entered into a certain town, either for the sake of preaching the kingdom of God, according to what is said above in the eighth chapter: "He journeyed through cities and towns, preaching and evangelizing the kingdom of God"; or for the sake of seeking lodging, according to what is said above in the ninth chapter, that when the Samaritans were unwilling to receive him and his disciples as guests, they "departed to another town." Concerning this town it is stated more explicitly in John 11: "There was a certain man who was sick, Lazarus of Bethany, of the town of Mary and Martha, his sisters." In this town, I say, he found lodging.

On account of which it is added: And a certain woman, Martha by name, received him into her house, namely, as one who was poor and needy. Hence to such persons he will say that word at the judgment in Matthew 25: "I was a stranger, and you took me in," namely, to those like Martha, such as Job was, of whom it is said in the thirty-first chapter: "The stranger did not remain outside, and my door was open to the traveler." And in that lodging he was present bodily, just as he is present to those in the active and contemplative lives spiritually, according to that word of Revelation 3: "I stand at the door and knock: if anyone shall open to me, I will enter in to him and will sup with him"; because in Proverbs 8 it is said: "My delights are to be with the sons of men"; and conversely, whence Wisdom 8: "Entering into my house, I shall find rest with her: for her conversation has no bitterness, nor her company any weariness."

By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; next also they will receive the reward of charity.

To cling always to God and to the things of God—this must be our major effort, this must be the road that the heart follows unswervingly. Any diversion, however impressive, must be regarded as secondary, low-grade and certainly dangerous. Martha and Mary provide a most beautiful scriptural paradigm of this outlook and of this mode of activity. In looking after the Lord and his disciples, Martha did a very holy service. Mary, however, was intent on the spiritual teaching of Jesus, and she stayed by his feet, which she kissed and anointed with the oil of her good faith.… In saying "Mary chose the good portion," he was saying nothing about Martha, and in no way was he giving the appearance of criticizing her. Still, by praising Mary he was saying that the other was a step below her. Again, by saying "it will not be taken away from her," he was showing that Martha's role could be taken away from her, since the service of the body can only last as long as the human being is there, whereas the zeal of Mary can never end.

The name of which village Luke indeed here omits, but John mentions, calling it Bethany. (John 11.)

Great is the good that comes from hospitality, as Martha showed, and it should not be neglected; but an even greater good is to attend to spiritual discourse. For by the former the body is nourished, but by the latter the soul is given life.

What was Mary enjoying while she was listening? What was she eating? What was she drinking? Do you know? Let's ask the Lord, who keeps such a splendid table for his own people, let's ask him. "Blessed," he says, "are those who are hungry and thirsty for justice, because they shall be satisfied." It was from this wellspring, from this storehouse of justice, that Mary, seated at the Lord's feet, was in her hunger receiving some crumbs. You see, the Lord was giving her then as much as she was able to take. But as for the whole amount, which he was going to give at his table of the future, not even the disciples, not even the apostles themselves, were able to take in at the time when he said to them, "I still have many things to say to you, but you are unable to hear them now." ...What was Mary enjoying? What was she eating? I'm persistent on this point, because I'm enjoying it too. I will venture to say that she was eating the one she was listening to. I mean, if she was eating truth, didn't he say himself, "I am the truth"? What more can I say? He was being eaten, because he was the Bread. "I," he said, "am the bread who came down from heaven." This is the bread which nourishes and never diminishes.

Martha then, setting about and preparing to feed our Lord, was occupied in serving; but Mary her sister chose rather to be fed by the Lord, for it follows, And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

(ubi sup.) Now as was her humility in sitting at His feet, so much the more did she receive from Him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill.

And she also, sitting beside the feet of the Lord, listened to His word, but Martha was distracted by frequent ministering. No one doubts that these things suit both lives. And the uniform perfection of the contemplative life is indeed to have a mind stripped of all earthly things, and, as much as human weakness allows, to unite with Christ. But the frequent ministry of active life is taught by the Master of the nations, who in the numerous statements of his Epistles, recounts his labors by land and sea for Christ, his dangers. In which, also commending the visions and revelations of the Lord, he signifies that he was also completed in the speculative virtue, which is imitable by very few. Hence he says: For whether we are beside ourselves, it is to God; or whether we are sober, it is for your cause (II Cor. V).

Second, with regard to the leisure of the contemplative life, he adds: And she had a sister, named Mary, who was perfect in the leisure of contemplation; whence it is added: Who also, sitting at the feet of the Lord, heard his word. This indeed was the leisure of this woman: to attend to the Lord, to be at rest, to sit, and to be silent. Whence it is said in John eleven that "Mary sat at home," and this at his feet: because, in Deuteronomy thirty-three, "those who approach his feet shall receive of his teaching." By sitting at his feet is understood humility, which ought to be in contemplative persons so that they may abound in the fruits of devotion, according to that verse of the Psalm: "Who sends forth springs in the valleys," etc. But he who so sits as a humble person is watered by the tears of compunction, according to that passage of Jeremiah fifteen: "I sat alone, because you have filled me with bitterness"; and that is the office of the contemplative soul, namely to devote oneself to the tears of compunction and devotion. Whence this Mary, the exemplar of contemplation, is always described as it were weeping: above, namely in chapter seven, where it is said that "standing behind at the feet of the Lord, she began to wash his feet with tears," etc.; and in John eleven, where it is said that "Mary, when she had come where Jesus was, seeing him, fell at his feet. Jesus therefore, when he had seen her weeping, groaned in spirit"; and in John twenty: "Mary stood at the tomb outside, weeping." And the first are tears of compunction; the second, of compulsion; the third, of devotion, which contemplatives ought to have, sitting at the feet of the Lord.

Mary came and sat at his feet. This was as though she were sitting on firm ground at the feet of him who had forgiven the sinful woman her sins. She had put on a crown in order to enter into the kingdom of the Firstborn. She had chosen the better portion, the Benefactor, the Messiah himself. This will never be taken away from her. Martha's love was more fervent than Mary's, for before he had arrived there, she was ready to serve him. "Do you not care that my sister has left me to serve alone?" When he came to raise Lazarus to life, she ran and came out first.

Something of the same thing may be said about the incident of Martha and Mary; which has been interpreted in retrospect and from the inside by the mystics of the Christian contemplative life. But it was not at all an obvious view of it; and most moralists, ancient and modern, could be trusted to make a rush for the obvious. What torrents of effortless eloquence would have flowed from them to swell any slight superiority on the part of Martha; what splendid sermons about the Joy of Service and the Gospel of Work and the World Left Better Than We Found It, and generally all the ten thousand platitudes that can be uttered in favour of taking trouble--by people who need take no trouble to utter them. If in Mary the mystic and child of love Christ was guarding the seed of something more subtle, who was likely to understand it at the time? Nobody else could have seen Clare and Catherine and Teresa shining above the little roof at Bethany.

(6. Mor. c. 18.) Or by Mary who sat and heard our Lord's words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha's care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary's part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.

It is not said of Mary simply that she sat near Jesus, but at His feet, to show her diligence, stedfastness, and zeal, in hearing, and the great reverence which she had for our Lord.

"Sat at Jesus' feet and listened to His word." By the feet one can understand active virtue, for they signify movement and walking. And sitting is a sign of immobility. So whoever sits at the feet of Jesus, that is, whoever becomes firmly established in active virtue and through imitation of the walking and life of Jesus is strengthened in it, that person after this arrives at the hearing of divine utterances or at contemplation. Since Mary also first sat down, and then listened to the words.

(ubi sup.) Martha was well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh; in the beginning was the Word. Behold then what Mary heard, The Word was made flesh. Behold then Him to whom Martha ministered. The one was labouring, the other at rest. But yet Martha, when much troubled in her occupation and business of serving, interrupted our Lord, and complained of her sister. For it follows, And said, Lord, dost thou not care that my sister hath left me to serve alone? For Mary was absorbed in the sweetness of our Lord's words; Martha was preparing a feast for our Lord, in whose feast Mary was now rejoicing. While then she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interrupted by her sister. What must we suppose was her alarm, lest the Lord should say to her, "Rise, and help thy sister?" Our Lord therefore, who was not at a loss, for He had shewn He was the Lord, answered as follows, And Jesus answered and said unto her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, Thou art troubled about many things, that is, thou art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister. There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close unto the Lord. (Ps. 73:28.) The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart. (Acts 4:32.)

(Const. Mon. c. 1.) Now every work and word of our Saviour is a rule of piety and virtue. For to this end did He put on our body, that as much as we can we might imitate His conversation.

(in reg. fus. int. 19.) It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth canst thou, when thou settest thy table before thy brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which thou thyself affordest him? Our Lord did not commend Martha when busied about much serving.

And she stood and said: Lord, do you not care that my sister has left me to serve alone? Tell her therefore to help me. He speaks from the perspective of those who, still ignorant of divine contemplation, consider that the work of brotherly love alone is pleasing to God, and therefore think that all who wish to be devoted to Christ should be bound to this. And it is well described that Martha stood while Mary sat beside the feet of the Lord, because the active life toils in laborious struggle, while the contemplative life, with the tumults of vices pacified, enjoys the desired repose of the mind in Christ.

Third, with regard to the exercise of the active life, it is added: But Martha was busy about much serving; and this as a good active person, avoiding idleness, according to the counsel of the Wise Man, in Ecclesiastes nine: "Whatever your hand is able to do, work diligently, because neither work nor reason nor wisdom nor knowledge shall be in the netherworld, to which you hasten." Martha always did this; whence it is said in John twelve that "Jesus came to Bethany; and they made a supper for him there, and Martha served." And note that it says she was busy, that is, she was doing enough, about much serving, to show that in her work there was at once perfection and due measure, according to the counsel of blessed Peter, in Second Peter one: "Brothers, be the more diligent, that by good works you may make your calling and election sure." For the work of ministry is that which most pleases the Lord, and in which one most imitates Christ, as is said below in chapter twenty-two: "But I am in your midst as one who serves"; and again in Matthew twenty: "The Son of Man did not come to be served, but to serve." Whence such ministry is pleasing and honorable before God and worthy of reward, according to that passage of John twelve: "If anyone serves me, my Father will honor him," etc.

Fourth, as to the dispute between the two, he adds: Who stood and said: Lord, do you not care that my sister has left me to serve alone? Here the industrious Martha complains about the idle Mary, as though she could not alone bear the weight of labor, according to what Moses complained to the Lord in Numbers 11: "I cannot alone sustain all this people, because it is heavy for me." So also Martha, on account of the heaviness of the burden, sought Mary's help, knowing that what is said in Galatians 6 pertains to the law of Christ: "Bear one another's burdens." Therefore she confidently sought Christ's judgment, that she might obtain her sister's help.

For which reason she adds: Tell her therefore to help me, that she might act according to the counsel of the Apostle in Galatians 5: "Through the charity of the Spirit, serve one another"; and in Ephesians 4: "Bearing with one another in charity."

In this dispute Mary is silent; and Gregory gives the reason for this: "Mary does not respond, but as one at leisure commits her cause to the Judge. For if she were preparing a word of response, she would relax her attention to listening." For it is not for contemplatives to contend, but rather to be silent and to listen and to meditate, according to that passage in Lamentations 3: "He shall sit alone and be silent"; whence Job 4: "Moreover, a hidden word was spoken to me, and as if by stealth I received the veins of its whisper." But Mary loses nothing by being silent, because the Lord takes up her cause by defending it. Whence Bernard: "Everywhere the Lord answers for Mary, whether when she is reproached by the Pharisee, above in chapter seven, or when she is accused by her sister, as here, or when by the disciples, as is said in Matthew 26."

Now Martha sometimes complains by placing her own office above others, and then it is blameworthy. Whence the Gloss: "Martha speaks in the person of those who, still ignorant of divine contemplation, say that only the work of fraternal love, which they have learned, is pleasing to God, and therefore think that all who wish to be devoted to Christ should be bound to this work." — Sometimes she complains by preferring Mary's leisure. Whence Bernard: "Do you think that in the house in which Christ is received, the voice of murmuring is heard?" And he adds: "Happy the house and blessed the congregation in which Martha complains about Mary." And the reason for this is that the contemplative life is to be chosen for its own sake without complaint, but Martha, that is, the active life, is to be sustained out of necessity. Whence Jacob chose Rachel, but as was necessary, he first received Leah, as is said in Genesis 29.

It is therefore permissible for Martha to complain in order to be like Mary, because this is of humility; but if she complains about the fact that she is not helped, this is of weakness; but if she complains about the fact that Mary at some time wishes to help, and she herself does not wish it, this is of impiety, because such a complaint impedes the law of charity.

When certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.

Note also the prudence of the Lord. He said nothing to Martha before He received from her an occasion for reproof. But when she attempted to draw her sister away from listening, then the Lord, taking the occasion, reproves her. For hospitality is praiseworthy only so long as it does not distract and draw us away from what is more needful; but when it begins to hinder us in the most important matters, then it is right to prefer the hearing of divine things to it.

Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honoured as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honourable.

Mary was more blessed in accepting the faith of Christ than in conceiving the flesh of Christ. To someone who said, "Blessed is the womb that bore you," he replied, "Rather, blessed are they who hear the word of God and keep it."Finally, for his brothers, his relatives according to the flesh who did not believe in him, of what advantage was that relationship? Even her maternal relationship would have done Mary no good unless she had borne Christ more happily in her heart than in her flesh.

It happened that, as he was saying these things, a certain woman from the crowd lifted up her voice and said to him: "Blessed is the womb that bore you and the breasts that nursed you." This woman is shown to be of great devotion and faith, who, while the scribes and Pharisees were testing and blaspheming the Lord, recognized his incarnation with such sincerity above all, confessed with such confidence, as to confound the calumny of the present nobles and the perfidy of future heretics. For just as the Jews then, by blaspheming the works of the Holy Spirit, denied the true and consubstantial Son of God to the Father, so later heretics, by denying that Mary, ever a virgin, ministered the material of flesh to the only-begotten God born from human members by the operation of the Holy Spirit's power, said that the Son of Man should not be confessed as truly consubstantial to his mother. But if the flesh of the Word of God, born according to the flesh, is proclaimed foreign to the flesh of the virgin mother, the womb that bore him and the breasts that nursed him are blessed in vain. For by what logic is he believed to have been nourished by her milk, whose seed is denied to be conceived? Since both liquids are proven, according to the natural philosophers, to emanate from the origin of one and the same source. Unless perhaps it is thought that the virgin could supply the material of her flesh to nourish the Son of God in the flesh through a lesser and familiar miracle, but could not do so for the incarnation through a greater and unusual miracle. But the Apostle counters this opinion, saying: "God sent his Son, born of a woman, born under the law" (Gal. IV). Nor should we listen to those who believe it should be read as "born of a woman, made under the law," but rather, "made of a woman." For conceived from the virgin's womb, he drew flesh not from nothing, not from elsewhere, but from maternal flesh. Otherwise, he could not truly be called the Son of Man, who would not have originated from a human. And so, in these words spoken against Eutyches, let us lift up our voice with the Catholic Church, of which this woman was a type, lifting up our minds from the midst of the crowds, and let us say to the Savior: "Blessed is the womb that bore you, and the breasts that nursed you" (Luke XI). For truly blessed is the mother, who, as someone said, gave birth to the childbearing King. Who holds heaven and earth through the ages, whose divinity and eternal embrace encompasses all things, his empire remaining without end; who, with a blessed womb, having the joys of a mother with the honor of virginity, has neither been seen to have a first like her nor having a second to follow her.

While the Scribes and Pharisees were tempting our Lord, and uttering blasphemies against Him, a certain woman with great boldness confessed His incarnation, as it follows, And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, &c. by which she refutes both the calumnies of the rulers present, and the unbelief of future heretics. For as then by blaspheming the works of the Holy Spirit, the Jews denied the true Son of God, so in after times the heretics, by denying that the Evervirgin Mary, by the cooperating power of the Holy Spirit, ministered of the substance of her flesh to the birth of the only-begotten Son, have said, that we ought not to confess Him who was the Son of man to be truly of the same substance with the Father. But if the flesh of the Word of God, who was born according to the flesh, is declared alien to the flesh of His Virgin Mother, what cause is there why the womb which bare Him and the paps which gave Him suck are pronounced blessed? By what reasoning do they suppose Him to be nourished by her milk, from whose seed they deny Him to be conceived? Whereas according to the physicians, from one and the same fountain both streams are proved to flow. But the woman pronounces blessed not only her who was thought worthy to give birth from her body to the Word of God, but those also who have desired by the hearing of faith spiritually to conceive the same Word, and by diligence in good works, either in their own or the hearts of their neighbours, to bring it forth and nourish it; for it follows, But he said, Yea rather, blessed are they that hear the word of God, and keep it.

But she was the mother of God, and therefore indeed blessed, in that she was made the temporal minister of the Word becoming incarnate; yet therefore much more blessed that she remained the eternal keeper of the same ever to be beloved Word. But this expression startles the wise men of the Jews, who sought not to hear and keep the word of God, but to deny and blaspheme it.

In Luke: "A certain woman from the crowd, raising her voice, said to him: Blessed is the womb that bore you, and the breasts that nursed you." And Jesus said: "Rather, blessed are those who hear the word of God and keep it."

Not only is she blessed who conceived and nursed him, but also those who follow her. And who are they? Those who hear the word of God and fulfill it. Eve, having transgressed the commandment of God, destroyed the house which God had prepared for us unto salvation; but the wise woman built the house and restored our salvation.

And it came to pass, etc. After the expression of Jewish fraud and the reprobation of the expressed fraud, the Evangelist here adds the commendation of open truth. And this indeed was fitting, so that, with the truth made manifest, Truth itself manifesting itself might be praised openly before the whole multitude. In the description of this commendation, three things are introduced: the first is the condition of the praising person, the second is the expression of divine praise, the third is the approbation of the expressed praise.

First, therefore, as regards the condition of the praising person, he says: And it came to pass, as he spoke these things, namely for the confutation of falsehood: a certain woman from the crowd, lifting up her voice, said to him, for the commendation of truth and the confutation of the Pharisees: in which a twofold condition is noted in the praising person, namely courage and lowliness. Courage is noted in this, that she lifted up her voice, according to that passage of Isaiah 40: "Lift up your voice with strength, lift it up, fear not"; lowliness in this, that a certain woman, not named nor noble, but from the crowd, so that that word of the Psalm might be fulfilled: "The poor and needy shall praise your name." From which it is apparent that the praiser of the divine name ought not to be timid, so as not to dare to praise, nor puffed up, so as to blush at praising, but courageous and humble. Whence, while some were silent from fear, and some blasphemed from pride and swelling: this humble and courageous woman neither was silent with the timid nor reviled with the blasphemers: whence in the Gloss: "With great confidence among blasphemers she confesses the Son of God." Therefore that word of Matthew 15 could be said to her: "O woman, great is your faith," which namely has so greatly strengthened you, since it is said in the last chapter of Proverbs: "Who shall find a strong woman?" In you is verified that word of Ecclesiasticus 26: "Eternal foundations upon solid rock, and the commandments of God in the heart of a holy woman."

Second, as regards the expression of divine praise, it is added: Blessed is the womb that bore you; in which she praises Christ the Son of God, extolling the proclamation of his praise from the blessedness of the Mother: as if to say, blessed is the woman who bore so good a son. And rightly so, because it was fitting for the female sex to praise thus, and not only women, but indeed also men. For above in chapter one the Virgin said: "From henceforth all generations shall call me blessed."

And note that she declares blessed the womb of the Virgin, and this because she carried the Son of God for nine months and six days, which are reckoned as one month: Wisdom 7: "In the womb of my mother I was made flesh in a time of ten months." Whence in praise of the Virgin it is said in Song of Songs 7: "Your womb is like a heap of wheat", because Christ was a grain of wheat, according to what is said in John 12: and with this wheat her womb was filled, and therefore blessed on account of three privileges: because, as Bernard says, "she was made fruitful without corruption, pregnant without heaviness, and a mother without pain"; Isaiah, the last chapter: "Who has ever heard such a thing? And who has seen the like of this"? — Or on account of three miracles. The first is the conjunction of infinitely distant things. For there God was made man: the Creator, a creature: the immense, small: the Word, an infant: the Eternal, temporal, according to that saying in John 1: "And the Word was made flesh"; and Jeremiah 31: "The Lord will create a new thing upon the earth: a woman shall encompass a man". The second miracle is that he who made the womb was made in the womb: whence in the Psalm: "Glorious things are said of you, O city of God"; and afterwards: "A man is born in her, and the Most High himself founded her". Concerning this can be expounded that passage from Sirach 43: "A wondrous vessel, the work of the Most High". The third miracle, that he who contains all things is contained in this womb; he is held there, "whom the whole world cannot hold". Whence the Church sings: "Because him whom the heavens could not contain, you bore in your lap"; whence Isaiah 45: "Truly you are a hidden God".

Nor does she declare the Virgin blessed only on account of the carrying, but the breasts on account of the nursing, when she adds: And the breasts which you sucked, blessed, namely: from which it is given to understand that the most blessed one was nursed from the breasts of the Virgin alone. This was prefigured in Moses, who, as it is said, refused to be nursed by an Egyptian woman: and therefore a Hebrew woman was sought, namely his own mother, as is said in Exodus 2. Now this prefigures the Virgin Mary, at whose breasts Christ nursed, according to that passage in Song of Songs 8: "Who will give you to me as my brother, nursing at the breasts of my mother" etc. Now she joined these two together so that it might be shown that the Virgin Mary was the true and perfect mother of Christ, because she not only bore him but also nourished him: and just as she truly nourished him, so she truly bore him: and in this is refuted, as is said in the Gloss, the impiety of the Manicheans and others who say that he brought with him an ethereal body. Whence Bede: "From the same source flows both milk for nourishing and seed for begetting children. Therefore from the seed of the Virgin, according to the physicians, he who could be nourished by her milk could also be conceived".

"Blessed is the womb that bore you." He took blessedness from the one who bore him and gave it to those who were worshiping him. It was with Mary for a certain time, but it would be with those who worshiped him for eternity. "Blessed are those who hear the word of God and keep it."

Knowing therefore these things, let us neither pride ourselves on children that are of good report, unless we have their virtue; nor upon noble fathers, unless we be like them in disposition. For it is possible, both that he who begat a man should not be his father, and that he who did not beget him should be. Therefore in another place also, when some woman had said, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked;" He said not, "The womb bare me not, neither did I suck the paps," but this, "Yea rather, blessed are they that do the will of my Father." Seest thou how on every occasion He denies not the affinity by nature, but adds that by virtue?

Now, as Marcion was apprehensive that a belief of the fleshly body would also involve a belief of birth, undoubtedly He who seemed to be man was believed to be verily and indeed born. For a certain woman had exclaimed, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked!" And how else could they have said that His mother and His brethren were standing without? But we shall see more of this in the proper place. Surely, when He also proclaimed Himself as the Son of man, He, without doubt, confessed that He had been born.

Besides, how could His kingdom be still standing, with its boundaries, and laws, and functions, whom, even if the whole world were left entire to Him, Marcion's god could possibly seem to have overcome as "the stronger than He," if it were not in consequence of His law that even Marcionites were constantly dying, by returning in their dissolution to the ground, and were so often admonished by even a scorpion, that the Creator had by no means been overcome? "A (certain) mother of the company exclaims, `Blessed is the womb that bare Thee, and the paps which Thou hast sucked; 'but the Lord said, `Yea, rather, blessed are they that hear the word of God, and keep it.'" Now He had in precisely similar terms rejected His mother or His brethren, whilst preferring those who heard and obeyed God.

But there is also another view of the case: in the abjured mother there is a figure of the synagogue, as well as of the Jews in the unbelieving brethren. In their person Israel remained outside, whilst the new disciples who kept close to Christ within, hearing and believing, represented the Church, which He called mother in a preferable sense and a worthier brotherhood, with the repudiation of the carnal relationship. It was in just the same sense, indeed, that He also replied to that exclamation (of a certain woman), not denying His mother's "womb and paps," but designating those as more "blessed who hear the word of God."

While the Pharisees and scribes disparage the miracles of the Lord, a woman, a guileless and simple person, glorifies Him. Where are those who say that the Lord appeared in mere semblance? For behold the testimony that He was even nursed at the breast!

For he was one of those who think themselves skilled in the law, and who keep the letter of the law, while they know nothing of its spirit. From a part of the law itself our Lord proves them to be ignorant of the law, showing that at the very first the law preached the Father and the Son, and announced the sacraments of the Lord's Incarnation; for it follows, And he answering said, Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.

By saying, with all your mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fullness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God. But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding, love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbor. Hence it follows, And your neighbor as yourself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.

And behold, a certain lawyer stood up, tempting him, and saying: Master, what shall I do to possess eternal life? The lawyer, who tests the Lord by asking about eternal life, as I think, took the occasion of testing from the very words of the Lord, where he said: But rejoice, because your names are written in heaven. But by his very temptation he declares how true is that confession of the Lord, with which he speaks to the Father: You have hidden these things from the wise and prudent, and have revealed them to little children.

Our Lord had told His disciples above that their names were written in Heaven; from this it seems to me the lawyer took occasion of tempting our Lord, as it is said, And, behold, a certain lawyer stood up, and tempted him.

The second part treats of the form of living given to the disciples in two ways.

And behold, a certain lawyer etc. After the Evangelist described the form of preaching, here secondly he introduces the form of living. Now one can be instructed in right living in two ways, namely by word and by example; therefore the Evangelist first sets forth for instruction the divine precept; and secondly subjoins a human example, at that passage: It came to pass, as they went, he entered etc. For instruction, the divine precept is set forth, proposed in two ways. Since moreover the instruction of the precept avails only one who understands, therefore first is set forth the precept regulating for living; and secondly is added the teaching aiding toward understanding, at that passage: But Jesus, looking up. Now concerning the expression of the regulative precept, four things are introduced, namely the inquiry into salvific truth, the discovery of the truth sought, the approbation of the truth discovered, and the investigation of the truth approved.

First, therefore, regarding the inquiry into saving truth, he says: And behold, a certain lawyer stood up, testing him. This man was an expert and considered himself an expert; and because he considered himself an expert, he therefore did not ask in order to learn but in order to test, as is the custom of the proud, according to Ecclesiasticus thirteen concerning the rich man: "From much speaking he will test you." But again, because he was an expert, he therefore asked aptly and rightly; for which reason he adds: And saying: Master, what must I do to possess eternal life? He calls him Master because by this very fact it pertains to him to respond to what is asked, according to what is said in Matthew twenty-two: "Master, we know that you are truthful and teach the way of God in truth." Hence, because Christ professed the office of teaching salvation, he therefore poses a question about saving truth. A similar question is said to have been proposed by the young man in Matthew nineteen: "Good Master, what shall I do that I may have eternal life?" These men were asking studiously, not curiously, because not about works already done but about works to be done for the merit of salvation, according to Ecclesiasticus three: "In the many works of his, be not curious; but what God has commanded you, think upon those things always." Hence they ask about the way of going to life, according to the counsel of Jeremiah six: "Stand upon the ways and see, and ask about the ancient paths, which is the good way, and walk in it, and you will find rest for your souls." For these are the things that the Lord teaches in Isaiah forty-eight: "I am the Lord who teaches you profitable things."

Anyone who thoroughly understands the mystery of the incarnation may say to the lawyer, "If you were skillful in the law and in the meaning of its hidden teaching, you would not forget who he is you try to tempt. You thought that he was a mere man, only man, and not God who appeared in human likeness, knows what is secret, and can look into the hearts of those who approach him. In many ways Emmanuel is depicted to you by the shadowing of Moses. You saw him there sacrificed as a lamb, yet conquering the destroyer and abolishing death by his blood. You saw him in the arrangement of the ark, in which the divine law was deposited. In his holy flesh he was as in an ark, being the Word of the Father, the Son that was begotten of him by nature. You saw him as the mercy seat in the holy tabernacle, around which stood the seraphim." He is our mercy seat for pardon of our sins. Yes, and even as man he is glorified by the seraphim, who are the intelligent and holy powers above. They stand around his divine and exalted throne.

For there were in fact certain men who then went about the whole country of the Jews bringing charges against Christ, and saying that He spoke of the commands of Moses as useless, and Himself introduced certain strange doctrines. A lawyer then, wishing to entrap Christ into saying something against Moses, comes and tempts Him, calling Him Master, though not bearing to be His disciple. And because our Lord was wont to speak to those who came to Him concerning eternal life, the lawyer adopts this kind of language.

For in this law given to Adam we recognise in embryo all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself; Thou shalt not kill; Thou shall not commit adultery; Thou shalt not steal; False witness thou shall not utter; Honour thy father and mother; and, That which is another's, shall thou not covet.

But suppose they sent Him the message for the purpose of tempting Him? Well, but the Scripture does not say so; and inasmuch as it is usual for it to indicate what is done in the way of temptation ("Behold, a certain lawyer stood up, and tempted Him; " again, when inquiring about tribute, the Pharisees came to Him, tempting Him ), so, when it makes no mention of temptation, it does not admit the interpretation of temptation.

First of all, nobody would have told Him that His mother and brethren were standing outside, if he were not certain both that He had a mother and brethren, and that they were the very persons whom he was then announcing,-who had either been known to him before, or were then and there discovered by him; although heretics have removed this passage from the gospel, because those who were admiring His doctrine said that His supposed father, Joseph the carpenter, and His mother Mary, and His brethren, and His sisters, were very well known to them. But it was with the view of tempting Him, that they had mentioned to Him a mother and brethren which He did not possess. The Scripture says nothing of this, although it is not in other instances silent when anything was done against Him by way of temptation. "Behold," it says, "a certain lawyer stood up, and tempted Him." And in another passage: "The Pharisees also came unto Him, tempting Him." Who was to prevent its being in this place also indicated that this was done with the view of tempting Him? I do not admit what you advance of your own apart from Scripture.

This lawyer was a boastful man, very arrogant, as is evident from what follows, and moreover crafty. Therefore he approaches the Lord, testing Him, probably thinking that he would trap the Lord in His answers. But the Lord points him to that very Law in which he greatly prided himself.

(in Ps. 44.) By saying, with all thy mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fulness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God.

(Reg. fus. ad int. 2.) But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. (ad int 3.). And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbour. Hence it follows, And thy neighbour as thyself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.

And this way led him by the hand to the truth; on account of which it is added: But he answering said: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with all thy strength and with thy whole mind. This is read in Deuteronomy 6: "Thou shalt love the Lord thy God with thy whole heart," etc. In this commandment the lawgiver reduced all the precepts to one, in which word the entire form of living is enclosed, according to what is said in Matthew 22: "On these two commandments the whole Law depends, and the Prophets."

But there seems to be a contradiction, because here it is said that the lawyer answered; in Matthew 22 it is said that Christ did; here four conditions are set down, there three. But it is clear that this was one question and that was another, as Augustine indicates in the Harmony of the Evangelists, where he says that Christ first answered, according to what Matthew says, and then the lawyer by repeating approved it, as Luke says, and that both occurred is narrated in Mark 12. And thus it is clear that Mark brings these two into harmony.

But nevertheless a disagreement still seems to remain on the part of the conditions of loving, because in Deuteronomy 6 it is said: "Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with all thy strength"; but here is added: With thy whole mind, and in Matthew is omitted: With all thy strength. For understanding this, note that for the perfect manner of loving God it is required that we refer to Him all thoughts, all affections, and all actions. And these three are touched upon in the Law. But because thoughts are of the intellective heart and of the memorative mind, therefore here and in Matthew is added: With thy whole mind, in which there is an explication of the Law. And because he who refers what is interior, namely the act of memory, understanding, and will, to God, consequently refers his works; therefore in these three is enclosed the reference of all the powers. Luke, however, for greater explication adds this very thing, namely: With all thy strength: similarly Mark. — Or, that which is with all thy strength is a determination of the other three conditions, so that according to Augustine the sense is: Thou shalt love the Lord thy God with thy whole heart, namely with the intellect without error; with thy whole soul, that is, with the will without contradiction; with thy whole mind, that is, with the memory without forgetfulness; and with all thy strength, that is, with all virtue without pretense. Or according to Bernard: "With thy whole heart, that is, wisely; with thy whole soul, that is, sweetly; with thy whole mind, that is, strongly"; and in this is enclosed with all thy strength.

Or thus: With the whole heart, that is, vigilantly, according to that passage from Song of Songs 5: "I sleep, and my heart watches"; with the whole soul, that is, ardently, according to that passage from Song of Songs 5: "My soul melted when my beloved spoke"; with all your strength, that is, constantly, according to that passage from the last chapter of Song of Songs: "Strong as death is love, hard as hell is jealousy: its lamps are lamps of fire and flames; many waters could not extinguish charity, nor shall rivers overwhelm it"; with all your mind, that is, unceasingly, according to that passage from Deuteronomy 8: "Observe and take care, lest at any time you forget the Lord your God"; and Tobit 4: "In all the days of your life, keep God in your mind." And thus it is clear that the third and fourth conditions are very closely related, and therefore one is sometimes included in the other.

In all the aforesaid conditions, however, it should be understood that insofar as they express a totality of sufficiency, they fall under precept and pertain to the state of the wayfarer; insofar as they express a totality of consummation, they pertain to the state of the fatherland and indicate rather the goal toward which one must tend than impose an obligation to observe. Through this commandment, therefore, the whole person according to his entirety is ordered toward God, and consequently toward himself.

And because one must also be ordered toward one's neighbor, he therefore adds: And your neighbor, supply: love, as yourself. This second precept is found in Leviticus 19, where it says: "You shall love your friend as yourself"; according to the Septuagint translation it says: You shall love your neighbor as yourself, that is, from which you love yourself, namely from the affection and effect of charity; or in which you love yourself, that is, in God; or on account of which you love yourself, that is, on account of God; or toward which you love yourself, that is, toward grace in the present and glory in the future; or in the manner you love yourself, that is, above things and one's own body and below God. For whoever loves his neighbor in this way is a true observer of the Law; whence Romans 13: "He who loves his neighbor has fulfilled the Law."

And truly one ought to love one's neighbor as oneself, on account of the conformity of nature: whence Sirach 13: "Every animal loves its like, so also every person loves his neighbor"; also on account of the unity of grace, according to that passage from Ephesians 4: "Speak the truth, each one with his neighbor, for we are members of one another"; on account of the unity of the eternal reward: Ephesians 4: "One body and one spirit, just as you were called in one hope of your calling." — Therefore, to commend this love, God willed that we be born from one father, Adam; that we be redeemed by the same blood, namely the blood of our Lord Jesus Christ; that we be rewarded with the same reward; the Psalm: "Jerusalem, which is built as a city, whose participation is in the selfsame."

And the saying, "Know thyself," has been taken rather more mystically from this, "Thou hast seen thy brother, thou hast seen thy God." Thus also, "Thou shalt love the Load thy God with all thy heart, and thy neighbour as thyself; " for it is said, "On these commandments the law and the prophets hang and are suspended." With these also agree the following: "These things have I spoken to you, that My joy might be fulfilled: and this is My commandment, That ye love one another, as I have loved you."

But the cavillers did not know even this, as the apostle says, "that he who loveth his brother worketh not evil; " for this, "Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal; and if there be any other commandment, it is comprehended in the word, Thou shall love thy neighbour as thyself." So also is it said, "Thou shall love the Lord thy God with all thy heart, and thou shalt love thy neighbour as thyself." And "if he that loveth his neighbour worketh no evil," and if "every commandment is comprehended in this, the loving our neighbour," the commandments, by menacing with fear, work love, not hatred.

What is the greatest and first commandment of the law? He said to him, "You shall love the Lord your God, and your neighbor as yourself." … All this teaching is held high through the two commandments, as though by means of two wings, that is, through the love of God and of humanity.

We make our friends; we make our enemies; but God makes our next-door neighbour. Hence he comes to us clad in all the careless terrors of nature; he is as strange as the stars, as reckless and indifferent as the rain. He is Man, the most terrible of the beasts. That is why the old religions and the old scriptural language showed so sharp a wisdom when they spoke, not of one's duty towards humanity, but one's duty towards one's neighbour. The duty towards humanity may often take the form of some choice which is personal or even pleasurable. That duty may be a hobby; it may even be a dissipation. We may work in the East End because we are peculiarly fitted to work in the East End, or because we think we are; we may fight for the cause of international peace because we are very fond of fighting. The most monstrous martyrdom, the most repulsive experience, may be the result of choice or a kind of taste. We may be so made as to be particularly fond of lunatics or specially interested in leprosy. We may love negroes because they are black or German Socialists because they are pedantic. But we have to love our neighbour because he is there—a much more alarming reason for a much more serious operation. He is the sample of humanity which is actually given us. Precisely because he may be anybody he is everybody. He is a symbol because he is an accident.

In the feverish summer of this fanaticism there arose the phrase that this or that part of England is being "built over." Now, there is not the slightest objection, in itself, to England being built over by men, any more than there is to its being (as it is already) built over by birds, or by squirrels, or by spiders. But if birds' nests were so thick on a tree that one could see nothing but nests and no leaves at all, I should say that bird civilization was becoming a bit decadent. If whenever I tried to walk down the road I found the whole thoroughfare one crawling carpet of spiders, closely interlocked, I should feel a distress verging on distaste. If one were at every turn crowded, elbowed, overlooked, overcharged, sweated, rack-rented, swindled, and sold up by avaricious and arrogant squirrels, one might at last remonstrate. But the great towns have grown intolerable solely because of such suffocating vulgarities and tyrannies. It is not humanity that disgusts us in the huge cities; it is inhumanity. It is not that there are human beings; but that they are not treated as such. We do not, I hope, dislike men and women; we only dislike their being made into a sort of jam: crushed together so that they are not merely powerless but shapeless. It is not the presence of people that makes London appalling. It is merely the absence of The People.

Therefore, I dance with joy to think that my part of England is being built over, so long as it is being built over in a human way at human intervals and in a human proportion. So long, in short, as I am not myself built over, like a pagan slave buried in the foundations of a temple, or an American clerk in a star-striking pagoda of flats, I am delighted to see the faces and the homes of a race of bipeds, to which I am not only attracted by a strange affection, but to which also (by a touching coincidence) I actually happen to belong. I am not one desiring deserts. I am not Timon of Athens; if my town were Athens I would stay in it. I am not Simeon Stylites; except in the mournful sense that every Saturday I find myself on the top of a newspaper column. I am not in the desert repenting of some monstrous sins; at least, I am repenting of them all right, but not in the desert. I do not want the nearest human house to be too distant to see; that is my objection to the wilderness. But neither do I want the nearest human house to be too close to see; that is my objection to the modern city. I love my fellow-man; I do not want him so far off that I can only observe anything of him through a telescope, nor do I want him so close that I can examine parts of him with a microscope. I want him within a stone's throw of me; so that whenever it is really necessary, I may throw the stone.

Perhaps, after all, it may not be a stone. Perhaps, after all, it may be a bouquet, or a snowball, or a firework, or a Free Trade Loaf; perhaps they will ask for a stone and I shall give them bread. But it is essential that they should be within reach: how can I love my neighbour as myself if he gets out of range for snowballs? There should be no institution out of the reach of an indignant or admiring humanity. I could hit the nearest house quite well with the catapult; but the truth is that the catapult belongs to a little boy I know, and, with characteristic youthful 'selfishness, he has taken it away.

(de Hom. Opif. c. 8.) the soul is divided into three faculties; one merely of growth and vegetation, such as is found in plants; another which relates to the senses, which is preserved in the nature of irrational animals; but the perfect faculty of the soul is that of reason, which is seen in human nature. By saying then the heart, He signified the bodily substance, that is, the vegetative; by the soul the middle, or the sensitive; but by saying the mind, the higher nature, that is, the intellectual or reflective faculty.

(19. Moral. c. 14.) But since it is said, Thou shalt love thy neighbour as thyself, how is he merciful in taking compassion upon another, who still, by unrighteous living, is unmerciful to himself?

Wherefore none of the devices of the devil shall be hidden from you, if, like Paul, ye perfectly possess that faith and love towards Christ which are the beginning and the end of life. The beginning of life is faith, and the end is love. And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, "Thou shalt love the Lord thy God," said also, "and thy neighbour as thyself." Those that profess themselves to be Christ's are known not only by what they say, but by what they practise. "For the tree is known by its fruit."

(Hom. 32. in 1 Cor.) Yet observe how, almost to the same extent of obedience he requires the performance of each command, For of God he says, with all thy heart. Of our neighbour, as thyself. Which if it were diligently kept, there would be neither slave nor free man, neither conqueror nor conquered, (or rather, neither prince nor subject,) rich nor poor, nor would the devil be even known, for the chaff would rather stand the touch of fire than the devil the fervour of love; so surpassing all things is the constancy of love.

To this end then the law commanded a threefold love to God, that it might pluck us away from the threefold fashion of the world, as touching possessions, glory, and pleasure, wherein also Christ was tempted.

From these words it is undoubtingly gathered, that the life which is preached according to God the Creator of the world, and the Scriptures given by Him, is life everlasting. For the Lord Himself bears testimony to the passage from Deuteronomy, Thou shalt love the Lord thy God; (Deut. 6:5.) and from Leviticus, Thou shalt love thy neighbour as thyself. (Lev. 19:18.) But these things were spoken against the followers of Valentinus, Basil, and Marcion. For what else did he wish us to do in seeking eternal life, but what is contained in the Law and the Prophets?

In the true Gospel, a certain doctor of the law comes to the Lord and asks, "What shall I do to inherit eternal life? "In the heretical gospel life only is mentioned, without the attribute eternal; so that the lawyer seems to have consulted Christ simply about the life which the Creator in the law promises to prolong, and the Lord to have therefore answered him according to the law, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength," since the question was concerning the conditions of mere life.

This Spirit, (according to the apostle's showing, ) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: "Thou shalt love the Lord with all thine heart and soul, with all thy strength, and with all thy mind, and thy neighbour as thine own self." When he mentions the fact that "it is written in the law," how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction.

Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.

Look at how precisely the Law commands us to love the Lord. Man is the most perfect of all creatures. Although he has something in common with all of them, he also has something superior. For example, man has something in common with a stone, for he has hair and nails, which are insensible, like a stone. He has something in common with a plant, because he grows and is nourished and begets what is like himself, just as a plant does. He has something in common with the irrational animals, because he has senses, grows angry, and feels desire. But what elevates man above all other animals is that he has something in common with God as well, namely: a rational soul. Therefore the Law, wishing to show that man must wholly in all things surrender himself to God and take captive all the powers of the soul into the love of God, by the words "with all your heart" indicated the coarser power belonging to plants, by the words "with all your soul" indicated the finer power befitting beings endowed with senses, and by the words "with all your mind" designated the distinctive power of man — the rational soul. The words "with all your strength" we must apply to all of these. For we must subject to the love of Christ the vegetative power of the soul as well. But how? — strongly, not weakly; and the sensory power, and it too strongly; and finally the rational power, and it also "with all our strength," so that we must wholly surrender ourselves to God and subject to the love of God our nutritive, sensory, and rational power. The Law, on account of the infancy of its hearers, being unable yet to impart the most perfect teaching, commands to love one's neighbor "as oneself." But Christ taught to love one's neighbor more than even oneself. For He says: no one can show "greater love than if one... lays down... his life... for his friends" (John 15:13).

We must hereby understand that it becomes us to submit every power of the soul to the divine love, and that resolutely, not slackly. Hence it is added, And with all thy strength.

He answered that he knew not his neighbour, because he believed not on Christ, and he who knows not Christ knows not the law, for being ignorant of the truth, how can he know the law which makes known the truth?

But he, wishing to justify himself, said to Jesus: And who is my neighbor? What a great madness of vain glory! The lawyer, to capture the favor of the people, so that he might be seen to have responded wisely, first confesses that he does not know the command of the law, truly according to the Savior's judgment, wise and prudent in the law, but because he does not desire to humble himself with the little ones of Christ, but to justify himself, refusing to receive the blessed eyes of doves washed in the milk of innocence, with which he might see Christ's secrets. Indeed, to him the Lord thus tempered his response, teaching that anyone who shows mercy to another becomes his neighbor, and yet this same parable particularly signifies the Son of God himself, who deigned to become our neighbor through his humanity. For we should not interpret so the neighbor whom we are commanded to love as ourselves so above Christ, as to try to diminish and remove the moral teachings of mutual brotherhood under the rules of allegory.

Fourthly, with regard to the investigation of the truth approved, it is added: But he, wishing to justify himself, that is, to show himself just, "because, as the Interlinear Gloss says, he thought he stood not before God but before man," according to that below in chapter 16: "You are they who justify yourselves before men, but God knows your hearts" etc. — Or, wishing to justify himself, that is, to prepare himself for justice: which is done through faith and the understanding of truth, according to that of Romans 3: "For we reckon that a man is justified by faith without the works of the Law"; therefore, in order to understand the truth handed down, he inquires.

On account of which it is added: He said to Jesus: And who is my neighbor? so that I may understand the commandment, according to that of Hosea 10: "It is the time to seek the Lord, when he shall come who will teach you justice." Therefore he asks about the neighbor diligently, because in Scripture it is spoken of in multiple ways, namely by kinship, according to that of the Psalm: "My friends and my neighbors drew near against me and stood"; and again: "As though a neighbor and as our brother, so was I pleasing" etc. By religion: Sirach 15: "He will exalt him among his neighbors." By compassion or the showing of kindness, according to what follows below in the same chapter: "Which of these do you think was neighbor to him who fell among robbers? And he said: He who showed mercy to him." By natural likeness, according to that of Sirach 13: "Every animal loves its like, so also every man his neighbor." And Augustine says: "By the name neighbor every man is understood." — And therefore, because it was doubtful, and the understanding of neighbor was manifold, for this reason it had to be investigated and inquired into, not only on account of that lawyer, but for the benefit of the faithful, by whom the aforesaid commandment had to be fulfilled, which is the consummation of the commandments.

The second in order, and not any less than this, He says, is, "Thou shalt love thy neighbour as thyself," consequently God above thyself. And on His interlocutor inquiring, "Who is my neighbour?" He did not, in the same way with the Jews, specify the blood-relation, or the fellow-citizen, or the proselyte, or him that had been similarly circumcised, or the man who uses one and the same law. But He introduces one on his way down from the upland region from Jerusalem to Jericho, and represents him stabbed by robbers, cast half-dead on the way, passed by the priest, looked sideways at by the Levite, but pitied by the vilified and excommunicated Samaritan; who did not, like those, pass casually, but came provided with such things as the man in danger required.

The lawyer, when praised by our Saviour for having answered right, breaks forth into pride, thinking that he had no neighbour, as though there was no one to be compared to him in righteousness. Hence it is said, But he willing to justify himself said unto Jesus, And who is my neighbour? For somehow first one sin and then another takes him captive. From the cunning with which he sought to tempt Christ, ho falls into pride. But here when asking, who is my neighbour, he proves himself to be devoid of love for his neighbour, since he did not consider any one to be his neighbour, and consequently of the love of God; for he who loves not his brother whom he sees, cannot love God whom he does not see. (1 John 4:20.)

Some think that their neighbor is their brother, family, relative or their kinsman. Our Lord teaches who our neighbor is in the Gospel parable of a certain man going down from Jerusalem to Jericho.… Everyone is our neighbor, and we should not harm anyone. If, on the contrary, we understand our fellow human beings to be only our brother and relatives, is it then permissible to do evil to strangers? God forbid such a belief! We are neighbors, all people to all people, for we have one Father.

He [the Lord] teaches that the man going down was the neighbor of no one except of him who wanted to keep the commandments and prepare himself to be a neighbor to every one that needs help. This is what is found after the end of the parable, "Which of these three does it seem to you is the neighbor of the man who fell among robbers?" Neither the priest nor the Levite was his neighbor, but—as the teacher of the law himself answered—"he who showed pity" was his neighbor. The Savior says, "Go, and do likewise."

The lawyer, having received praise from the Savior, displayed arrogance. He said: "and who... is my... neighbor?" He thought that he was righteous and had no one equal to himself or close to him in virtue; for he believed that a righteous man's neighbor is only another righteous man. And so, wishing to justify himself and exalt himself above all people, he says with pride: and who is my neighbor?

Now our Saviour defines a neighbour not in respect of actions or honour, but of nature; as if He says, Think not that because thou art righteous thou hast no neighbour, for all who partake of the same nature are thy neighbours. Be thou also their neighbour, not in place, but in affection and solicitude for them.