Thomas Aquinas - Summa Theologica, Part III (Tertia Pars)

Reply Obj. 1: Jerome uses the term "husband" in reference to marriage consummated.

Reply Obj. 2: By marriage Jerome means the nuptial intercourse.

Reply Obj. 3: As Chrysostom says (Hom. i super Matth. [*Opus Imperfectum, among the supposititious works ascribed to St. Chrysostom]) the Blessed Virgin was so espoused to Joseph that she dwelt in his home: "for just as she who conceives in her husband's house is understood to have conceived of him, so she who conceives elsewhere is suspect." Consequently sufficient precaution would not have been taken to safeguard the fair fame of the Blessed Virgin, if she had not the entry of her husband's house. Wherefore the words, "not willing to take her away" are better rendered as meaning, "not willing publicly to expose her," than understood of taking her to his house. Hence the evangelist adds that "he was minded to put her away privately." But although she had the entry of Joseph's house by reason of her first promise of espousals, yet the time had not yet come for the solemnizing of the wedding; for which reason they had not yet consummated the marriage. Therefore, as Chrysostom says (Hom. iv in Matth.): "The evangelist does not say, 'before she was taken to the house of her husband,' because she was already in the house. For it was the custom among the ancients for espoused maidens to enter frequently the houses of them to whom they were betrothed." Therefore the angel also said to Joseph: "Fear not to take unto thee Mary thy wife"; that is: "Fear not to solemnize your marriage with her." Others, however, say that she was not yet admitted to his house, but only betrothed to him. But the first is more in keeping with the Gospel narrative.

We now have to consider the Blessed Virgin's Annunciation, concerning which there are four points of inquiry:

(1) Whether it was befitting that announcement should be made to her of that which was to be begotten of her?

(2) By whom should this announcement be made?

(3) In what manner should this announcement be made?

(4) Of the order observed in the Annunciation. _______________________

FIRST ARTICLE [III, Q. 30, Art. 1]

Whether It Was Necessary to Announce to the Blessed Virgin That Which

Was to Be Done in Her?

Objection 1: It would seem that it was unnecessary to announce to the Blessed Virgin that which was to be done in her. For there seems to have been no need of the Annunciation except for the purpose of receiving the Virgin's consent. But her consent seems to have been unnecessary: because the Virginal Conception was foretold by a prophecy of "predestination," which is "fulfilled without our consent," as a gloss says on Matt. 1:22. There was no need, therefore, for this Annunciation.

Obj. 2: Further, the Blessed Virgin believed in the Incarnation, for to disbelieve therein excludes man from the way of salvation; because, as the Apostle says (Rom. 3:22): "The justice of God (is) by faith of Jesus Christ." But one needs no further instruction concerning what one believes without doubt. Therefore the Blessed Virgin had no need for the Incarnation of her Son to be announced to her.

Obj. 3: Further, just as the Blessed Virgin conceived Christ in her body, so every pious soul conceives Him spiritually. Thus the Apostle says (Gal. 4:19): "My little children, of whom I am in labor again, until Christ be formed in you." But to those who conceive Him spiritually no announcement is made of this conception. Therefore neither should it have been announced to the Blessed Virgin that she was to conceive the Son of God in her womb.

On the contrary, It is related (Luke 1:31) that the angel said to her: "Behold, thou shalt conceive in thy womb, and shalt bring forth a son."

I answer that, It was reasonable that it should be announced to the Blessed Virgin that she was to conceive Christ. First, in order to maintain a becoming order in the union of the Son of God with the Virgin—namely, that she should be informed in mind concerning Him, before conceiving Him in the flesh. Thus Augustine says (De Sancta Virgin. iii): "Mary is more blessed in receiving the faith of Christ, than in conceiving the flesh of Christ"; and further on he adds: "Her nearness as a Mother would have been of no profit to Mary, had she not borne Christ in her heart after a more blessed manner than in her flesh."

Secondly, that she might be a more certain witness of this mystery, being instructed therein by God.

Thirdly, that she might offer to God the free gift of her obedience: which she proved herself right ready to do, saying: "Behold the handmaid of the Lord."

Fourthly, in order to show that there is a certain spiritual wedlock between the Son of God and human nature. Wherefore in the Annunciation the Virgin's consent was besought in lieu of that of the entire human nature.

Reply Obj. 1: The prophecy of predestination is fulfilled without the causality of our will; not without its consent.

Reply Obj. 2: The Blessed Virgin did indeed believe explicitly in the future Incarnation; but, being humble, she did not think such high things of herself. Consequently she required instruction in this matter.

Reply Obj. 3: The spiritual conception of Christ through faith is preceded by the preaching of the faith, for as much as "faith is by hearing" (Rom. 10:17). Yet man does not know for certain thereby that he has grace; but he does know that the faith, which he has received, is true. _______________________

SECOND ARTICLE [III, Q. 30, Art. 2]

Whether the annunciation should have been made by an angel to the

Blessed Virgin?

Objection 1: It would seem that the Annunciation should not have been made by an angel to our Blessed Lady. For revelations to the highest angels are made immediately by God, as Dionysius says (Coel. Hier. vii). But the Mother of God is exalted above all the angels. Therefore it seems that the mystery of the Incarnation should have been announced to her by God immediately, and not by an angel.

Obj. 2: Further, if in this matter it behooved the common order to be observed, by which Divine things are announced to men by angels; in like manner Divine things are announced to a woman by a man: wherefore the Apostle says (1 Cor. 14:34, 35): "Let women keep silence in the churches . . . but if they would learn anything, let them ask their husbands at home." Therefore it seems that the mystery of the Incarnation should have been announced to the Blessed Virgin by some man: especially seeing that Joseph, her husband, was instructed thereupon by an angel, as is related (Matt. 1:20, 21)

Obj. 3: Further, none can becomingly announce what he knows not. But the highest angels did not fully know the mystery of the Incarnation: wherefore Dionysius says (Coel. Hier. vii) that the question, "Who is this that cometh from Edom?" (Isa. 63:1) is to be understood as made by them. Therefore it seems that the announcement of the Incarnation could not be made becomingly by any angel.

Obj. 4: Further, greater things should be announced by messengers of greater dignity. But the mystery of the Incarnation is the greatest of all things announced by angels to men. It seems, therefore, if it behooved to be announced by an angel at all, that this should have been done by an angel of the highest order. But Gabriel is not of the highest order, but of the order of archangels, which is the last but one: wherefore the Church sings: "We know that the archangel Gabriel brought thee a message from God" [*Feast of Purification B.V.M. ix Resp. Brev. O.P.]. Therefore this announcement was not becomingly made by the archangel Gabriel.

On the contrary, It is written (Luke 1:26): "The angel Gabriel was sent by God," etc.

I answer that, It was fitting for the mystery of the Incarnation to be announced to the Mother of God by an angel, for three reasons. First, that in this also might be maintained the order established by God, by which Divine things are brought to men by means of the angels. Wherefore Dionysius says (Coel. Hier. iv) that "the angels were the first to be taught the Divine mystery of the loving kindness of Jesus: afterwards the grace of knowledge was imparted to us through them. Thus, then, the most god-like Gabriel made known to Zachary that a prophet son would be born to him; and, to Mary, how the Divine mystery of the ineffable conception of God would be realized in her."