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Objection 1: It would seem that the Annunciation did not take place
in becoming order. For the dignity of the Mother of God results from
the child she conceived. But the cause should be made known before the
effect. Therefore the angel should have announced to the Virgin the
conception of her child before acknowledging her dignity in greeting
her.
Objection 2: Further, proof should be omitted in things which admit
of no doubt; and premised where doubt is possible. But the angel
seems first to have announced what the virgin might doubt, and which,
because of her doubt, would make her ask: "How shall this be
done?" and afterwards to have given the proof, alleging both the
instance of Elizabeth and the omnipotence of God. Therefore the
Annunciation was made by the angel in unbecoming order.
Objection 3: Further, the greater cannot be adequately proved by
the less. But it was a greater wonder for a virgin than for an old
woman to be with child. Therefore the angel's proof was insufficient
to demonstrate the conception of a virgin from that of an old woman.
On the contrary, it is written (Rm. 13:1): "Those that are
of God, are well ordered." Now the angel was "sent by God" to
announce unto the Virgin, as is related Lk. 1:26. Therefore
the Annunciation was made by the angel in the most perfect order.
I answer that, The Annunciation was made by the angel in a becoming
manner. For the angel had a threefold purpose in regard to the
Virgin. First, to draw her attention to the consideration of a
matter of such moment. This he did by greeting her by a new and
unwonted salutation. Wherefore Origen says, commenting on Luke
(Hom. vi), that if "she had known that similar words had been
addressed to anyone else, she, who had knowledge of the Law, would
never have been astonished at the seeming strangeness of the
salutation." In which salutation he began by asserting her worthiness
of the conception, by saying, "Full of grace"; then he announced
the conception in the words, "The Lord is with thee"; and then
foretold the honor which would result to her therefrom, by saying,
"Blessed art thou among women."
Secondly, he purposed to instruct her about the mystery of the
Incarnation, which was to be fulfilled in her. This he did by
foretelling the conception and birth, saying: "Behold, thou shalt
conceive in thy womb," etc.; and by declaring the dignity of the
child conceived, saying: "He shall be great"; and further, by
making known the mode of conception, when he said: "The Holy Ghost
shall come upon thee."
Thirdly, he purposed to lead her mind to consent. This he did by the
instance of Elizabeth, and by the argument from Divine omnipotence.
Reply to Objection 1: To a humble mind nothing is more astonishing
than to hear its own excellence. Now, wonder is most effective in
drawing the mind's attention. Therefore the angel, desirous of
drawing the Virgin's attention to the hearing of so great a mystery,
began by praising her.
Reply to Objection 2: Ambrose says explicitly on Lk. 1:34,
that the Blessed Virgin did not doubt the angel's words. For he
says: "Mary's answer is more temperate than the words of the
priest. She says: How shall this be? He replies: Whereby shall
I know this? He denies that he believes, since he denies that he
knows this. She does not doubt fulfilment when she asks how it shall
be done."
Augustine, however, seems to assert that she doubted. For he says
(De Qq. Vet. et Nov. Test. qu. li): "To Mary, in doubt
about the conception, the angel declares the possibility thereof."
But such a doubt is one of wonder rather than of unbelief. And so the
angel adduces a proof, not as a cure for unbelief, but in order to
remove her astonishment.
Reply to Objection 3: As Ambrose says (Hexaemeron v): "For
this reason had many barren women borne children, that the virginal
birth might be credible."
The conception of the sterile Elizabeth is therefore adduced, not as
a sufficient argument, but as a kind of figurative example.:
consequently in support of this instance, the convincing argument is
added taken from the Divine omnipotence.
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