The Annunciation and Conception, first of the Precursor: 26 and sixe moneths after, of Christ also him self. 39 The Visitation of our Ladie, vvhere both the mothers do Prophecie. 5• The Natiuitie and Circumcision of the Precursor, vvhere his father doth prophecie, 80 The Precursor is from a childe an Eremite.
1Forasmuch as many have taken in hand to set forth in order a narration of the things that have been accomplished among us,Giacchè molti si sono sforzati di stendere il racconto delle cose avvenute tra noi:BECAVSE many haue gone about to compile a narration of the things that haue been accomplished among vs:Quoniam quidem multi conati sunt ordinare narrationem, quæ in nobis completæ sunt, rerum: 2According as they have delivered them unto us, who from the beginning were eyewitnesses and ministers of the word:Come riferirono a noi quelli, che sin da principio le videro, e furono ministri della parola:according as they haue deliuered vnto vs, vvho from the beginning them selues savv and vvere ministers of the vvord:sicut tradiderunt nobis, qui ab initio ipsi viderunt, et ministri fuerunt sermonis: 3It seemed good to me also, having diligently attained to all things from the beginning, to write to thee in order, most excellent Theophilus,E paruto anche a me, dopo aver diligentemente rinvergato dall'origine il tutto, di scriverlo a te a parte a parte, o Teofilo prestantissimo,it seemed good also vnto me hauing diligently atteined to al things from the beginning, to vvrite to thee in order, good Theophilus,visum est et mihi, assecuto omnia a principio diligenter, ex ordine tibi scribere, optime Theophile, 4That thou mayest know the verity of those words in which thou hast been instructed.Affinchè tu riconosca la verità delle cose, che a te sono state insegnate.that thou maist knovv the veritie of those vvordes vvhere of thou hast been instructed.ut cognoscas eorum verborum, de quibus eruditus es, veritatem. 5There was in the days of Herod, the king of Judea, a certain priest named Zachary, of the course of Abia: and his wife was of the daughters of Aaron, and her name Elizabeth.Bravi al tempo di Erode, re di Giudea, un sacerdote, per nome Zaccaria, della classe di Abia; e la moglie di lui delle figliuole di Aronne, e si chiamava Elisabetta.There vvas in the daies of Herod the king of Ievvrie, a certaine Priest named Zacharie, of the course of Abia: and his vvife of the daughters of Aaron, and her name Elizabeth.Fuit in diebus Herodis, regis Judææ, sacerdos quidam nomine Zacharias de vice Abia, et uxor illius de filiabus Aaron, et nomen ejus Elisabeth. 6And they were both just before God, walking in all the commandments and justifications of the Lord without blame.Ed erano ambedue giusti dinanzi a Dio, camminando irreprensibili in tutti i comandamenti, e nelle leggi del Signore.And they vvere both iust before God, vvalking in al the commaundements and iustifications of our Lord vvithout blame,Erant autem justi ambo ante Deum, incedentes in omnibus mandatis et justificationibus Domini sine querela.
7And they had no son, for that Elizabeth was barren: and they both were well advanced in years.E non avevano figliuolo, per essere Elisabetta sterile, e tutti due di età avanzata.and they had no sonne: for that Elizabeth vvas barren, and both vvere vvel striken in their daies.Et non erat illis filius, eo quod esset Elisabeth sterilis, et ambo processissent in diebus suis. 8And it came to pass, when he executed the priestly function in the order of his course before God,Or avvenne, che, mentre faceva la funzione di sacerdote dinanzi a Dio nell'ordine del suo turno,And it came to passe: vvhen he executed the priestly function in the order of his course before God,Factum est autem, cum sacerdotio fungeretur in ordine vicis suæ ante Deum, 9According to the custom of the priestly office, it was his lot to offer incense, going into the temple of the Lord.Secondo la consuetudine del sacerdozio, toccogli in sorte di entrare nel tempio del Signore a offerirvi l'incenso:according to the custome of the Priestly function, he vvent forth by lot to offer incense, entring into the temple of our Lord:secundum consuetudinem sacerdotii, sorte exiit ut incensum poneret, ingressus in templum Domini: 10And all the multitude of the people was praying without, at the hour of incense.E tutta la turba del popolo orava di fuori nell'ora dell'incenso.and al the multitude of the people vvas praying vvithout at the houre of the incense.et omnis multitudo populi erat orans foris hora incensi. 11And there appeared to him an angel of the Lord, standing on the right side of the altar of incense.E apparve a lui l'Angelo del Signore, stante alla destra dell'altare dell'incenso.And there appeared to him an Angel of our Lord, standing on the right hand of the altar of incense.Apparuit autem illi angelus Domini, stans a dextris altaris incensi. 12And Zachary seeing him, was troubled: and fear fell upon him.E Zaccaria al vederlo turbossi, e il timore lo soprapprese.And Zacharie vvas troubled, seeing him: and feare fel vpon him.Et Zacharias turbatus est videns, et timor irruit super eum. 13But the angel said to him: Fear not, Zachary, for thy prayer is heard: and thy wife Elizabeth shall bear thee a son. And thou shalt call his name John.Ma l'Angelo gli disse: Non temere, o Zaccaria, perché è stata esaudita la tua orazione: e la tua moglie Elisabetta ti partorirà un figliuolo; e gli porrai nome Giovanni:But the Angel said to him, Feare not Zacharie, for thy praier is heard: and thy vvife Elizabeth shal beare thee a sonne, and thou shalt cal his name Iohn:Ait autem ad illum angelus: Ne timeas, Zacharia, quoniam exaudita est deprecatio tua: et uxor tua Elisabeth pariet tibi filium, et vocabis nomen ejus Joannem:
14And thou shalt have joy and gladness: and many shall rejoice in his nativity.E sarà a te di allegrezza, e di giubbilo: e molti si rallegreranno per la nascita di lui:and thou shalt haue ioy and exultation, and many shal reioyce in his natiuitie.et erit gaudium tibi, et exsultatio, et multi in nativitate ejus gaudebunt: 15For he shall be great before the Lord and shall drink no wine nor strong drink: and he shall be filled with the Holy Ghost, even from his mother’s womb.Imperocché egli sarà grande nel cospetto del Signore: non berrà né vino, né sicera: e sarà ripieno di Spirito santo sin dall'utero di sua madre:for he shal be great before our Lord: and vvine and sicer he shal not drinke: and he shal be replenished vvith the Holy Ghost euen from his mothers vvombe.erit enim magnus coram Domino: et vinum et siceram non bibet, et Spiritu Sancto replebitur adhuc ex utero matris suæ: 16And he shall convert many of the children of Israel to the Lord their God.E convertirà molti dei figliuoli d'Israele al Signore Dio loro.and he shal conuert many of the children of Israel to the Lord their God,et multos filiorum Israël convertet ad Dominum Deum ipsorum: 17And he shall go before him in the spirit and power of Elias: that he may turn the hearts of the fathers unto the children and the incredulous to the wisdom of the just, to prepare unto the Lord a perfect people.Ed egli precederà davanti a lui con lo spirito, e con la virtù di Elia: per rivolgere i cuori de' padri verso i loro figliuoli, e gl'increduli alla sapienza dei giusti, per preparare al Signore un popolo perfetto.and he shal goe before him in the spirit and vertue of Elias: that he may conuert the hartes of the fathers vnto the children, and the incredulous to the vvisedom of the iust, to prepare vnto the Lord a perfect people.et ipse præcedet ante illum in spiritu et virtute Eliæ: ut convertat corda patrum in filios, et incredulos ad prudentiam justorum, parare Domino plebem perfectam. 18And Zachary said to the angel: Whereby shall I know this? For I am an old man, and my wife is advanced in years.E Zaccaria disse all'Angelo: Come comprenderò io tal cosa? Imperocché io son vecchio, e la moglie mia è avanzata in età.And Zacharie said to the Angel, Vvhereby shal I knovv this? for I am old: and my vvife is vvel striken in her daies.Et dixit Zacharias ad angelum: Unde hoc sciam ? ego enim sum senex, et uxor mea processit in diebus suis. 19And the angel answering, said to him: I am Gabriel, who stand before God and am sent to speak to thee and to bring thee these good tidings.E l'Angelo gli rispose, e disse: Io sono Gabriele, che sto nel cospetto d'Iddio: e sono stato mandato a parlarti, e recarti questa buona nuova.And the Angel ansvvering said to him, I am Gabriel that assist before God: and am sent to speake to thee, and to euangelize these things to thee.Et respondens angelus dixit ei: Ego sum Gabriel, qui asto ante Deum: et missus sum loqui ad te, et hæc tibi evangelizare.
20And behold, thou shalt be dumb and shalt not be able to speak until the day wherein these things shall come to pass: because thou hast not believed my words, which shall be fulfilled in their time.Ed ecco, che sarai mutolo, e non potrai far parola sino al giorno, che questo succeda, perché non hai creduto alle mie parole, le quali si adempiranno a suo tempo.And behold, thou shalt be dumme, and shalt not be able to speake vntil the day vvherein these things shal be done: for-because thou hast not beleeued my vvordes, vvhich shal be fulfilled in their time.Et ecce eris tacens, et non poteris loqui usque in diem quo hæc fiant, pro eo quod non credidisti verbis meis, quæ implebuntur in tempore suo. 21And the people were waiting for Zachary: and they wondered that he tarried so long in the temple.E il popolo stava aspettando Zaccaria: e si maravigliava del tardare, che egli faceva nel tempio.And the people vvas expecting Zacharie: and they marueled that he made tariance in the temple.Et erat plebs exspectans Zachariam: et mirabantur quod tardaret ipse in templo. 22And when he came out, he could not speak to them: and they understood that he had seen a vision in the temple. And he made signs to them and remained dumb.Ma essendo egli uscito, non poteva parlare ad essi: e compresero, ch'egli aveva avuta una visione nel tempio. Ed egli andava facendo loro dei cenni, e si restò mutolo.And comming forth he could not speake to them, and they knevv that he had seen a vision in the temple. And he made signes to them, and remained dumme.Egressus autem non poterat loqui ad illos, et cognoverunt quod visionem vidisset in templo. Et ipse erat innuens illis, et permansit mutus. 23And it came to pass, after the days of his office were accomplished, he departed to his own house.E avvenne, che, finiti i giorni del suo uffizio, se v'andò a casa sua:And it came to passe, after the daies of his office vvere expired, he departed into his house.Et factum est, ut impleti sunt dies officii ejus, abiit in domum suam: 24And after those days, Elizabeth his wife conceived and hid herself five months, saying:E dopo que' giorni Elisabetta sua moglie rimase incinta, e per cinque mesi si teneva nascosta, dicendo:And after these daies Elizabeth his vvife conceiued: and hid her self fiue moneths, saying,post hos autem dies concepit Elisabeth uxor ejus, et occultabat se mensibus quinque, dicens: 25Thus hath the Lord dealt with me in the days wherein he hath had regard to take away my reproach among men.Così ha fatto con me il Signore, quando si è a me rivolto per togliere la mia ignominia tra gli uomini.For thus hath our Lord done to me in the daies vvherein he had respect to take avvay my reproche among men.Quia sic fecit mihi Dominus in diebus, quibus respexit auferre opprobrium meum inter homines.
26And in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth,Ma il sesto mese fu mandato l'Angelo Gabriele da Dio a una città della Galilea, chiamata Nazaret,And in the sixt moneth, the Angel Gabriel vvas sent of God into a citie of Galilee, called Nazareth,In mense autem sexto, missus est angelus Gabriel a Deo in civitatem Galilææ, cui nomen Nazareth, 27To a virgin espoused to a man whose name was Joseph, of the house of David: and the virgin’s name was Mary.A una vergine sposata ad un uomo della casa di Davidde, nomato Giuseppe, e la Vergine si chiamava Maria.to a virgin despoused to a man vvhose name vvas Ioseph, of the house of Dauid: and the virgins name vvas MARIE,ad virginem desponsatam viro, cui nomen erat Joseph, de domo David: et nomen virginis Maria. 28And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women.Ed entrato l'Angelo da lei, disse: Dio ti salvi, piena di grazia: il Signore è teco: Benedetta tu fra le donne.And the Angel being entred in, said vnto her, HAILE ful of grace, our Lord is vvith thee: blessed art thou among vvomen.Et ingressus angelus ad eam dixit: Ave gratia plena: Dominus tecum: benedicta tu in mulieribus. 29Who having heard, was troubled at his saying and thought with herself what manner of salutation this should be.Le quali cose avendo ella udite, si turbò alle sue parole; e andava pensando, che sorta di saluto fosse questo.Vvho hauing heard, vvas troubled at his saying, and thought vvhat maner of salutation this should be.Quæ cum audisset, turbata est in sermone ejus, et cogitabat qualis esset ista salutatio. 30And the angel said to her: Fear not, Mary, for thou hast found grace with God.E l'Angelo le disse: Non temere, Maria, imperocché hai trovato grazia dinanzi a Dio.And the Angel said to her, Feare not MARIE, for thou hast found grace vvith God.Et ait angelus ei: Ne timeas, Maria: invenisti enim gratiam apud Deum. 31Behold thou shalt conceive in thy womb and shalt bring forth a son: and thou shalt call his name Jesus.Ecco che concepirai, e partorirà un figlio, e gli porrai nome Gesù.Behold thou shalt conceiue in thy vvombe, and shalt beare a sonne: and thou shalt call his name IESVS.Ecce concipies in utero, et paries filium, et vocabis nomen ejus Jesum: 32He shall be great and shall be called the Son of the Most High. And the Lord God shall give unto him the throne of David his father: and he shall reign in the house of Jacob for ever.Questi sarà grande, e sarà chiamato figliuolo dell'Altissimo: e a lui darà il Signore Iddio la sede di Davidde suo padre: e regnerà sopra la casa di Giacobbe in eterno.he shal be great, and shal be called the sonne of the most High, and our Lord God shal giue him the seate of Dauid his father:hic erit magnus, et Filius Altissimi vocabitur, et dabit illi Dominus Deus sedem David patris ejus: et regnabit in domo Jacob in æternum,
33And of his kingdom there shall be no end.E il suo regno non avrà fine.and he shal reigne in the house of Iacob for euer, and of his kingdom there shal be no end.et regni ejus non erit finis. 34And Mary said to the angel: How shall this be done, because I know not man?E Maria disse all'Angelo: la qual modo avverrà questo, mentre io non conosco uomo?And MARIE said to the Angel, Hovv shal this be done? because I knovv not man?Dixit autem Maria ad angelum: Quomodo fiet istud, quoniam virum non cognosco ? 35And the angel answering, said to her: The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God.E l'Angelo le rispose, e disse: Lo Spirito santo scenderà sopra di te, la virtù dell'Altissimo ti adombrerà. E per questo ancora quello, che nascerà di te Santo, sarà chiamato figliuolo di Dio.And the Angel ansvvering, said to her, The Holy Ghost shal come vpon thee, and the povver of the most High shal ouershadovv thee. And therfore also that vvhich of thee shal be borne Holy, shal be called the sonne of God.Et respondens angelus dixit ei: Spiritus Sanctus superveniet in te, et virtus Altissimi obumbrabit tibi. Ideoque et quod nascetur ex te sanctum, vocabitur Filius Dei. 36And behold thy cousin Elizabeth, she also hath conceived a son in her old age: and this is the sixth month with her that is called barren.Ed ecco che Elisabetta tua parente ha concepito anch'essa un figliuolo nella sua vecchiezza: ed è nel sesto mese quella, che diceasi sterile:And behold Elisabeth thy cosin, she also hath conceiued a sonne in her old age: and this moneth, is the sixt to her that is called barren:Et ecce Elisabeth cognata tua, et ipsa concepit filium in senectute sua: et hic mensis sextus est illi, quæ vocatur sterilis: 37Because no word shall be impossible with God.Imperocché nulla sarà impossibile a Dio.because there shal not be impossible vvith God any vvord.quia non erit impossibile apud Deum omne verbum. 38And Mary said: Behold the handmaid of the Lord: be it done to me according to thy word. And the angel departed from her.E Maria disse: Ecco l'ancella del Signore, facciasi di me secondo la tua parola. E l'Angelo si parti da lei.And MARIE said, BEHOLD the handmaid of our Lord, be it done to me according to thy word. And the Angel departed from her.Dixit autem Maria: Ecce ancilla Domini: fiat mihi secundum verbum tuum. Et discessit ab illa angelus. 39And Mary rising up in those days, went into the hill country with haste into a city of Juda.E Maria in quegli stessi giorni andò frettolosamente nella montagna a una città di Giuda:And MARIE rising vp in those daies, vvent vnto the hil countrie vvith speede, into a citie of Iuda.Exsurgens autem Maria in diebus illis, abiit in montana cum festinatione, in civitatem Juda:
40And she entered into the house of Zachary and saluted Elizabeth.Ed entrò, in casa di Zaccaria, e salutò Elisabetta.and she entred into the house of Zacharie, and saluted Elisabeth.et intravit in domum Zachariæ, et salutavit Elisabeth. 41And it came to pass that when Elizabeth heard the salutation of Mary, the infant leaped in her womb. And Elizabeth was filled with the Holy Ghost.E avvenne, che appena Elisabetta udì il saluto di Maria, il bambino saltellò nel suo seno: ed Elisabetta fu ripiena di Spirito santo:And it came to passe: as Elisabeth heard the salutation of MARIE, the infant did leape in her vvombe. and Elisabeth vvas replenished vvith the Holy Ghost:Et factum est, ut audivit salutationem Mariæ Elisabeth, exsultavit infans in utero ejus: et repleta est Spiritu Sancto Elisabeth: 42And she cried out with a loud voice and said: Blessed art thou among women and blessed is the fruit of thy womb.Ed esclamò ad alta voce, e disse: Benedetta tu tra le donne, e benedetto il frutto del tuo ventre.and she cried out vvith a loude voice, and said, BLESSED art thou among vvomen, and blessed is the fruite of thy vvombe.et exclamavit voce magna, et dixit: Benedicta tu inter mulieres, et benedictus fructus ventris tui. 43And whence is this to me that the mother of my Lord should come to me?E donde a me questo, che la madre del Signor mio venga da me?And vvhence is this to me, that the mother of my Lord doth come to me?Et unde hoc mihi, ut veniat mater Domini mei ad me ? 44For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy.Imperocché ecco che appena il suono del tuo saluto giunse alle mie orecchie, saltellò per giubbilo nel mio seno il bambino.For behold as the voice of thy salutation founded in mine eares, the infant in my vvombe did leape for ioy.Ecce enim ut facta est vox salutationis tuæ in auribus meis, exsultavit in gaudio infans in utero meo. 45And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.E beata te, che hai creduto, perché si adempiranno le cose dette a te dal Signore.And blessed is she that beleeued, because those things shal be accomplished that vvere spokē to her by our Lord.Et beata, quæ credidisti, quoniam perficientur ea, quæ dicta sunt tibi a Domino. 46And Mary said: My soul doth magnify the Lord.E Maria disse: l'anima mia esalta la grandezza del Signore:And MARIE said, MY SOVLE doth magnifie our Lord.Et ait Maria: Magnificat anima mea Dominum:
47And my spirit hath rejoiced in God my Saviour.Ed esulta il mio spirito in Dio mio salvatore.And my spirit hath reioyced in God my Sauiour.et exsultavit spiritus meus in Deo salutari meo. 48Because he hath regarded the humility of his handmaid: for behold from henceforth all generations shall call me blessed.Perché ha rivolto lo sguardo alla bassezza della sua serva: conciossiachè ecco che da questo punto beata mi chiameranno tutte le età.Because he hath regarded the humilitie of his handmaid: for behold from hence forth al generations shal call me blessed.Quia respexit humilitatem ancillæ suæ: / ecce enim ex hoc beatam me dicent omnes generationes, 49Because he that is mighty hath done great things to me: and holy is his name.Perché grandi cose ha fatte a me colui, che è potente, e di cui santo è il nome.Because he that is mightie hath done great things to me, and holy in his name.quia fecit mihi magna qui potens est: / et sanctum nomen ejus, 50And his mercy is from generation unto generations, to them that fear him.E la misericordia di lui di generazione in generazione sopra coloro, che lo temono.And his mercie from generation vnto generations, to them that feare him.et misericordia ejus a progenie in progenies / timentibus eum. 51He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart.Fece opere di potenza col suo braccio: dissipò i superbi coi pensieri del loro cuore.He hath shevved might in his arme: he hath dispersed the proude in the conceit of their hart.Fecit potentiam in brachio suo: / dispersit superbos mente cordis sui. 52He hath put down the mighty from their seat and hath exalted the humble.Ha deposto dal trono i potenti, e ha esaltato i piccoli.He hath deposed the mightie from their seate, and hath exalted the humble.Deposuit potentes de sede, / et exaltavit humiles. 53He hath filled the hungry with good things: and the rich he hath sent empty away.Ha ricolmati di beni i famelici, e voti ha rimandati i ricchi.The hungrie he hath filled vvith good things: and the riche he hath sent avvay emptie.Esurientes implevit bonis: / et divites dimisit inanes. 54He hath received Israel his servant, being mindful of his mercy.Accolse Israele suo servo, ricordandosi della sua misericordia:He hath receiued Israel his childe, being mindeful of his mercie,Suscepit Israël puerum suum, / recordatus misericordiæ suæ: 55As he spoke to our fathers: to Abraham and to his seed for ever.Conforme parlò ai padri nostri, ad Abramo, e ai suoi discendenti per tutti i secoli.As he spake to our fathers, to Abraham and his seede for euer.sicut locutus est ad patres nostros, / Abraham et semini ejus in sæcula.
56And Mary abode with her about three months. And she returned to her own house.Maria poi si trattenne con lei circa tre mesi: e se ne tornò a casa sua.And MARIE taried vvith her about three moneths: and she returned into her house.Mansit autem Maria cum illa quasi mensibus tribus: et reversa est in domum suam. 57Now Elizabeth’s full time of being delivered was come: and she brought forth a son.E si compi per Elisabetta il tempo di partorire, e partorì un figliuolo.And Elisabeths ful time vvas come to be deliuered: and she bare a sonne.Elisabeth autem impletum est tempus pariendi, et peperit filium. 58And her neighbors and kinsfolks heard that the Lord had shewed his great mercy towards her: and they congratulated with her.E i vicini, e i parenti di lei udirono, come il Signore aveva segnalata la sua misericordia verso di lei, e se ne congratulavano con essa.And her neighbours and kinsfolke heard that our Lord did magnifie his mercie vvith her, and they did congratulate her.Et audierunt vicini et cognati ejus quia magnificavit Dominus misericordiam suam cum illa, et congratulabantur ei. 59And it came to pass that on the eighth day they came to circumcise the child: and they called him by his father’s name Zachary.E avvenne, che l'ottavo giorno andarono a circoncidere il fanciullo, e lo chiamavano Zaccaria dal nome di suo padre.And it came to passe: on the eight day they came to circumcise the childe, and they called him by his fathers name, Zacharie.Et factum est in die octavo, venerunt circumcidere puerum, et vocabant eum nomine patris sui Zachariam. 60And his mother answering, said: Not so. But he shall be called John.E la madre di lui rispose, e disse: Non già; ma avrà nome Giovanni.And his mother ansvvering, said, Not so, but he shal be called Iohn.Et respondens mater ejus, dixit: Nequaquam, sed vocabitur Joannes. 61And they said to her: There is none of thy kindred that is called by this name.E le dissero: Non v'ha alcuno della tua parentela, che porti tal nome.And they said to her, That there is none in thy kinred that is called by this name.Et dixerunt ad illam: Quia nemo est in cognatione tua, qui vocetur hoc nomine. 62And they made signs to his father, how he would have him called.E facevano cenno a suo padre, come volesse, che fosse chiamato.And they made signes to his father, vvhat he vvould haue him called.Innuebant autem patri ejus, quem vellet vocari eum. 63And demanding a writing table, he wrote, saying: John is his name. And they all wondered.Ed egli, chiesta la tavoletta, scrisse così: Il suo nome è Giovanni. E tutti restarono maravigliati.And demaunding a vvriting table, he vvrote, saying, Iohn is his name. And they al marueled.Et postulans pugillarem scripsit, dicens: Joannes est nomen ejus. Et mirati sunt universi.
64And immediately his mouth was opened and his tongue loosed: and he spoke, blessing God.E in quel ponto fu aperta la sua bocca, e sciolta la sua lingua, e parlava benedicendo Dio.And forthvvith his mouth vvas opened, and his tonge, and he spake blessing God.Apertum est autem illico os ejus, et lingua ejus, et loquebatur benedicens Deum. 65And fear came upon all their neighbours: and all these things were noised abroad over all the hill country of Judea.E furono presi da timore tutti i loro vicini: e per tutta la montagna della Giudea si divulgarono tutte queste cose:And feare came vpon al their neighbours: and al these things vvere bruited ouer al the hil-countrie of Ievvrie:Et factus est timor super omnes vicinos eorum: et super omnia montana Judææ divulgabantur omnia verba hæc: 66And all they that had heard them laid them up in their heart, saying: What an one, think ye, shall this child be? For the hand of the Lord was with him.E tutti quelli, che le avevano udite, le ponderavano in cuor loro, dicendo: Che bambino sarà, mai questo? imperocché la mano del Signore era con lui.and all that had heard, laid them vp in their hart, saying, what an one, trovv ye, shal this childe be? For the hand of our Lord vvas vvith him.et posuerunt omnes qui audierant in corde suo, dicentes: Quis, putas, puer iste erit ? etenim manus Domini erat cum illo. 67And Zachary his father was filled with the Holy Ghost. And he prophesied, saying:E Zaccaria suo padre fu ripieno di Spirito santo: e profetò, dicendo:And Zacharie his father vvas replenished vvith the Holy Ghost: and he prophecied, saying,Et Zacharias pater ejus repletus est Spiritu Sancto: et prophetavit, dicens: 68Blessed be the Lord God of Israel: because he hath visited and wrought the redemption of his people.Benedetto il Signore Dio d'Israele, perché ha visitato, e redento il suo popolo.BLESSED BE OVR LORD God of Israel: because he hath visited and vvrought the redemption of his people:Benedictus Dominus Deus Israël, / quia visitavit, et fecit redemptionem plebis suæ: 69And hath raised up an horn of salvation to us, in the house of David his servant.Ed ha innalzato per noi il principe della salute nella casa di Davidde suo servo.And hath erected the horne of saluation to vs, in the house of Dauid his seruant.et erexit cornu salutis nobis / in domo David pueri sui, 70As he spoke by the mouth of his holy prophets, who are from the beginning.Conforme annunzio per bocca de' santi profeti suoi, che sono stati dal cominciamento de' secoli:As he spake by the mouth of his holy Prophets, that are from the beginning.sicut locutum est per os sanctorum, / qui a sæculo sunt, prophetarum ejus:
71Salvation from our enemies and from the hand of all that hate us.La liberazione da' nostri nemici, e dalle mani di tutti coloro, che ci odiano:Saluation from our enemies, and from the hand of al that hate vs:salutem ex inimicis nostris, / et de manu omnium qui oderunt nos: 72To perform mercy to our fathers and to remember his holy testament.Per fare misericordia co' padri nostri: e mostrarsi memore del testamento suo santo.To vvorke mercie vvith our fathers: and to remember his holy testament,ad faciendam misericordiam cum patribus nostris: / et memorari testamenti sui sancti: 73The oath, which he swore to Abraham our father, that he would grant to us.Conforme al giuramento, col quale ei giurò ad Abramo padre nostro, di concedere a noi:The othe vvhich he svvare to Abraham our father,jusjurandum, quod juravit ad Abraham patrem nostrum, / daturum se nobis 74That being delivered from the hand of our enemies, we may serve him without fear:Che liberi dalle mani de' nostri nemici serviamo a lui scevri di timore.that he vvould giue to vs, That vvithout feare being deliuered from the hand of our enemies, vve may serue him.ut sine timore, de manu inimicorum nostrorum liberati, / serviamus illi 75In holiness and justice before him, all our days.Con santità, e giustizia nel cospetto di lui per tutti i nostri giorni.In holines and iustice before him, al our daies.in sanctitate et justitia coram ipso, / omnibus diebus nostris. 76And thou, child, shalt be called the prophet of the Highest: for thou shalt, go before the face of the Lord to prepare his ways:E tu, bambinello, sarai detto il profeta dell'Altissimo: perché precederai davanti alla faccia del Signore a preparare le sue vie:And thou childe, shalt be called the Prophet of the Highest: for thou shalt goe before the face of our Lord to prepare his vvaies.Et tu puer, propheta Altissimi vocaberis: / præibis enim ante faciem Domini parare vias ejus, 77To give knowledge of salvation to his people, unto the remission of their sins.Per dare al suo popolo la scienza della salute per la remissione de' loro peccati,To giue knovvledge of saluation to his people, vnto remission of their sinnes,ad dandam scientiam salutis plebi ejus / in remissionem peccatorum eorum 78Through the bowels of the mercy of our God, in which the Orient from on high hath visited us:Mediante le viscere della misericordia del nostro Dio: per le quali ci ha visitato il Sol nascente dall'alto:Through the bovvels of the mercie of our God, in vvhich the Orient, from on high, hath visited vs,per viscera misericordiæ Dei nostri, / in quibus visitavit nos, oriens ex alto: 79To enlighten them that sit in darkness and in the shadow of death: to direct our feet into the way of peace.Per illuminare coloro, che giacciono nelle tenebre, e nell'ombra della morte: per guidare i nostri passi nella via della pace.To illuminate them that sit in darkenes, and in the shadovv of death: to direct our feete into the vvay of peace.illuminare his qui in tenebris et in umbra mortis sedent: / ad dirigendos pedes nostros in viam pacis.
80And the child grew and was strengthened in spirit: and was in the deserts until the day of his manifestation to Israel.E il bambino cresceva, e si fortificava nello spirito: e abitava pei deserti sino al tempo di darsi a conoscere a Israele.And the childe grew, and vvas strengthened in spirit, and vvas in the deserts vntil the day of his manifestatiō to Israel.Puer autem crescebat, et confortabatur spiritu: et erat in desertis usque in diem ostensionis suæ ad Israël.
1:1
That have been accomplished.[Ver. 1. Completae sunt. peplerophoremenon. I know the pretended differences betwixt plerophoreisthai, and plerousthai. But divers learned critics, after St. Chrysostom take notice, that they are many times taken for the same. So 2 Timothy 4:5. Ministerium tuum imple. plerophoreson, toutesti, says St. Chrysostom, plerosou. log. th. p. 371. Ed. Savil. and on the 17th ver. of the same chapter, ut per me impleretur, plerophorethe, toutesti, plerothe. (Ibid. p. 376.)] In the Protestant translation, of things most surely believed. They have followed Beza, and Erasmus: but other learned critics have shewn that the same Greek word often signifies to fulfil; and it is clearly proved by St. Chrysostom.
1:3
Having diligently obtained. Here we see, that although the Holy Ghost regulated the pen of the holy writers, that they might not err; they still employed human means to search and find out the truth of things they mentioned. Even so do general councils, and the president thereof, the holy pontiff, discuss and examine all causes by human means, although they have the promise from Jesus Christ of the aid, assistance, and direction of his holy Spirit; (St. John 16:13,) as is manifest from the very first council of the apostles, held at Jerusalem. (Acts 15:7.; Acts 15:28.)
Witham
Most excellent Theophilus. This word, Theophilus, by its etymology, signifies a lover of God: but here we may rather understand some particular person, by the title given him of most excellent, or best: which, at that time, was given to persons in dignity; as to to Felix, (Acts 23:26.) and to Festus, (Acts 26:25.) (Witham)
Kratiste, may signify most powerful from Kratos, strength, or Kratein, to conquer; or, as most generally given, from Kreitton.
Ven. Bede
Theophilos, may be interpreted either a lover of God, or one beloved of God. Whoever, therefore, loves God, and desires to be beloved by Him, should consider this gospel as penned for himself, and should preserve it as a pledge deposited in his hands. (Ven. Bede)
1:5
Ven. Bede
The Almighty appointed to Moses that there should be but one high priest at a time, to whom, at his decease, a successor should be chosen. This rule obtained till the time of David, by whom, by the inspiration of God, many were appointed at once. (1 Paralipomenon 24.) According to this regulation, Zachary (Zacharias) is said to perform the office of priest, according to the order of his course. (Ven. Bede)
St. Ambrose
Zacharias seems here to be described as high priest, who once a year entered alone in the inward sanctuary with the blood of the victims, which he offered for himself and the sins of the people. (St. Ambrose)
Ven. Bede
He was not chosen by a fresh lot to offer up incense, but by a previous lot, according to which the family of Abia succeeded to the office of high priest. The people waited without, according to Leviticus 16:12.; whilst the high priest carried the incense into the holy of holies, on the 10th day of the 7th month. (Ven. Bede)
Witham
Of the course of Abia.[Ver. 5. De vice Abia, ex ephemerias.] What we read in the Greek for course, is commonly put for the employment of one day, but here for the functions of a whole week. For by appointment of David, (1 Paralipomenon xxiv,) the descendants from Aaron were divided into 24 families; of which the eighth was Abia, from whom descended this Zacharias, who at this time was in the week of his priestly functions. (Witham)
Ven. Bede
It is worthy of remark, that there were three Herods. The first was the one here spoken of, (surnamed Ascalonite, from his palace in the city of Ascalon, in Palestine) the same who murdered the Innocents. The second was the son of the first, (surnamed Antipas) who derided Christ at the time of his passion, the same who beheaded the Baptist. The third was Herod Agrippa, who beheaded St. James, imprisoned St. Peter, and who was afterwards, for his great pride, stricken by an angel, and devoured by worms. Our Saviour was born in the reign of the first Herod, by whom the prophecy of Jacob, related in the book of Genesis (Genesis 49.) was fulfilled: The sceptre shall not be taken, etc. Herod was an Idumaean, and made king of the Jews by the Romans. The Jews, after they entered the land of promise, were first governed by judges, until Saul: then by kings, until the Babylonian captivity; after that by high priests, until the time of Hyrcanus, whom Herod having killed, succeeded. From that period to the present day, they have been governed by strangers. (Ven. Bede, and Denis the Carthusian)
Elizabeth was of the race of Aaron, by her father; but her mother was probably of the race of David, from whom the blessed Virgin, cousin of Elizabeth, descended. See below, ver. 36.
1:6
Witham
Both just, ... walking ... without blame.[Ver. 6. Sine querela, amemptoi, irreprehensibiles.] Not that in the sight of God they were exempt even from all lesser feelings[failings?], which are called venial faults; but only from such sins as might make them forfeit the grace and favour of God. (Witham)
Bristow
Three things are here to be noticed: 1. that good men do keep all God's commandments, which some moderns declare to be impossible; 2. that men are justified not by imputation only of Christ's justice, nor by faith alone, but by walking in the commandments; 3. that keeping and doing the commandments, is properly our justification through Jesus Christ. The Greek word dikaiomata, is properly rendered by Catholics, justifications or commandments, because the keeping of them through Jesus Christ, is justification. But our separated brethren purposely avoid this word against the justification of the Catholics, as one of their leaders in innovation blushes not to advance. Hence Beza, in his annotations on the New Testament, ann. 1556, uses the word constituta, which his scholars render into English by ordinances. (Bristow)
1:9
Witham
It was his lot. The priests drew lots for the different functions to be performed in the same week; and now it fell by lot to Zacharias, to burn or offer up incense, morning and evening, in that part of the temple called the holy, where was the altar of incense: Zacharias was in this part of the tabernacle. (Witham)
See Exodus 30:6, 8.
1:10
Witham
And all the ... people were praying without: that is in that part of the temple called the court of the Israelites. For the Jews themselves were not permitted to enter into the first part of the tabernacle, called the holy, much less into the second part of it, called the holy of holies; the people then prayed, and performed their private devotions, in that division of the temple called the court of the Israelites, and were there waiting for the coming out of the priest Zacharias. (Witham)
We here see that the priest's functions profited the people, though they neither heard nor saw the priest, but only joined in intention with him; and so may the prayers of the priest in the Catholic Church, though offered up in an unknown tongue.
1:12
Bible de Vence
The cause of this fear, was the general sentiment that obtained with the Jews, that they would die immediately on seeing an angel. (Bible de Vence)
1:13
Witham
Thy prayer is heard. We cannot suppose, as St. Augustine observes, (lib. ii. QQ. Evang. ch. I., tom. 3, part 2, p. 249. Ed. Ben.) that he was praying to have children, when his wife was so advanced in years; that he did not think possible; but he was praying for the people, and for the coming of the Messias. See St. Chrysostom, hom. 2:de incomprehensibili, tom. 1, p. 454. Nov. Ed. Ben. (Witham)
St. Augustine
Zacharias so far despaired of having any offspring, that he did not believe the angel, when he made him the promise. When therefore the angel says, thy prayer is heard, we must understand it of the prayer he offered in behalf of the people, to whom salvation and remission of sins were to be brought by Christ. The angel, moreover, told him of the birth of his son, who was to be the precursor of Christ. (St. Augustine)
St. Chrysostom
The son that is to be born of thee, will shew that thy prayer is heard, when he cries out, behold the Lamb of God. (St. Chrysostom)
Ven. Bede
It is always a mark of singular merit, whenever the Almighty either appoints or changes the name of a man. (Ven. Bede)
The name of John is derived from the Hebrew word, Jochanan, which frequently occurs in the Old Testament, as 1 Paralipomenon 3:15.; 1 Paralipomenon 6:9.; 1 Paralipomenon 12:12. etc. and signifies, blessed with grace or divine favour; see also in Isaias 30:18, 19.
1:14
Haydock
This was fulfilled not only at his birth, but ever after by the Catholic Church, celebrating his nativity. (Haydock)
1:15
St. Ambrose
After the angel had assured him of the joy this son should bring to many, he acquaints him of the excellency of his virtue. He shall be great before the Lord. He did not extend the boundaries of empire; he did not obtain the triumphs of war, and force captive and degraded kings to pay him homage: but, what is much greater, preaching in a desert, he renounced the pleasures of the world, and with the greatest fortitude repressed and subdued the concupiscence of the flesh. Therefore it is said, he shall drink no wine, nor strong drink. (St. Ambrose)
Witham
And shall drink no wine, nor strong drink:[Ver. 15. Siceram, sikera, from the Hebrew shecar, or shacar, ebrius fuit.] literally, sicera, by which is signified any liquor that is apt to make a man drunk, according to St. Jerome. (Witham)
Bible de Vence
This prohibition of the angel was a part of the consecration of the Nazarites. See Numbers 6:3. The word sicera properly signifies wine of the palm-tree; and next to wine of the grape, there was no more common liquor, none more intoxicating. (Bible de Vence)
Witham
And he shall be filled with the Holy Ghost, even from his mother's womb; from which words some conjecture, that St. John the Baptist, though conceived in original sin, yet might have been freed from the guilt of it before he came into the world. Of this see St. Augustine, Ep. lvii. now Ep. clxxxvii. ad Dardanum. t. ii, p. 685. Ed. Ben. (Witham)
1:17
Turn the hearts of the fathers, etc. The angel applies these words (Malachias 4:6.) to St. John the Baptist; telling his father, that he shall convert many of the children of Israel, etc. by bringing them to the knowledge of Christ. Secondly, that he shall go before him, or be his precursor and forerunner.
Witham
In the spirit and power of Elias; that is St. John shall be the forerunner of Christ's first coming to redeem mankind, as Elias shall be the forerunner of Christ's second coming to judge the world. Thirdly, that St. John, by converting the Jews, shall also turn the hearts of the fathers to the children, etc. The meaning of which obscure words seems to be, that whereas Moses, Abraham, and the prophets, (whose souls were in a place of rest) knew by a revelation from God, that their children, the Jews, lived in sin and disobedience to the laws of God; and on this account were offended and displeased at them: now when they shall know that they have been converted by the preaching of St. John, they shall rejoice, and be reconciled to their children, the Jews: for as our Saviour tells us, (Luke 15:7.) there is joy in heaven upon any one sinner that doth penance. The angel, to explain the foregoing words, adds, and the incredulous to the wisdom and prudence of the just; that is St. John's preaching shall make them truly wise and just. (Witham)
St. Ambrose
With reason is he said to precede Christ, who was his forerunner both in his birth and in his death. In the spirit of prophecy, and in the power of abstinence, and patience, and zeal, they resembled each other; Elias was in the desert, St. John was in the desert also. The one sought not the favour of king Achab, the other despised the favour of Herod. The one divided the Jordan, the other changed it into a laver of salvation. The one is to be the forerunner of Jesus Christ's second coming, as the other was of his first. (St. Ambrose)
1:18
Witham
Whereby shall I know this? Zacharias could not question the Divine Power, but he doubted of what the angel told him. (Witham)
Dionysius
It was customary with the Jews, when they heard that any wonderful event was to take place, to inquire whether the Almighty had manifested his will by any supernatural sign. Zacharias puts this question to the angel, not through any doubt concerning the omnipotence of God, but because what was promised could not be compassed in the natural order of things: for, I am an old man and my wife is advanced in years. (Dionysius)
1:19
The name Gabriel signifies, the strength of God; or, God is my strength. The angels are sometimes styled by proper names, in order to shew their respective duties; thus, no angel could better be appointed to declare the precursor, as also the Messias himself, than he who was styled the power of God: since he came to declare the coming of one who was to destroy the power of the devil, and overthrow his kingdom. (Nicholas of Lyra) See Tobit 12:15; Apocalypse 1:4.; Apocalypse 8:2.
1:20
Nicholas of Lyra
On account of the many signs the angel had given, that what he said was true, the unbelief of Zacharias seemed inexcusable; for the angel appeared in a holy place, in the temple, and during divine service: he, moreover, foretold what related to the redemption of all the people, and to the glory of God; from all which circumstances, Zacharias ought to have concluded, that it was a good angel, and that what he said would eventually come to pass. (Nicholas of Lyra)
Witham
Shalt be dumb, etc. He seems to have been both dumb and deaf by the Greek text, and by what we may learn from ver. 62; where we find, that those who were present did not speak, but rather made signs to him. (Witham)
1:23
Witham
After the days of his office were accomplished; that is the weekly ministry; for during that time, the priests lodged in buildings joining to the temple, separated from their wives. (Witham)
Ven. Bede
When it fell to the lot of any of the priests to offer incense, they not only separated from their wives, but left their houses; wherefore it is said, as soon as the day, etc. As it was ordained that the priesthood should continue in the family of Aaron, it was necessary they should have wives. But, as we do not now so much seek after priests of the same family, as those who are virtuous, it has been decreed, that priests should observe perpetual continency, that they may be able to assist at all times at the altar. (Ven. Bede)
For the law of perpetual celibacy of the clergy, See St. Jerome, lib. 1:chap. 9:19. advers Jovin. et. ep. 50; also St. Ambrose, in 1 Tim iii.
1:27
The word Miriam, or Mary, is expounded by St. Jerome from different etymologies, to signify in Hebrew, star of the sea, and in Chaldaic, lady. Both interpretations admirably well agree with her, who is the glorious Queen of heaven, our patroness and star, to direct us in the stormy ocean of this world.
St. Bernard
"O you," cries out St. Bernard, "who find yourselves tossed to and fro in this tempestuous life, turn not your eyes away from the brightness of this star, if you would not be overwhelmed in these storms. If the winds of temptations arise; if you fall among the rocks of tribulation; look up to the star, call upon Mary. If you are agitated, and hard driven with the surges of pride, ambition, detraction, jealously, or envy; look up to the star, call upon Mary. If anger, covetousness, or lust, beat furiously on the vessel of your soul; look up to the star, call upon Mary. If you are beginning to founder, and are just sinking into the gulf of melancholy and despair; think on Mary. In dangers, in distresses, in perplexities, think on Mary, call on Mary. Let her name be never absent from your mouth; from your mouth let it constantly descend into your heart; and, that you may obtain the suffrage of her prayers; both in life and death, never depart from the example of her pious conversation." (St. Bernard, hom. 2:super Missus est.)
1:28
Hail, full of grace:[Ver. 28. Gratia plena. See Lucas Burgensis on this place.] by the greatest share of divine graces granted to any creature. This translation, approved by the ancient Fathers, agrees with the ancient Syriac and Arabic versions. There was no need therefore to change it into gracious, with Erasmus; into freely beloved, with Beza; into highly favoured, with the Protestant translators. For if seven deacons (Acts 6:3.) are said to be full of the Holy Ghost, as it is again said of St. Stephen, (Acts 7:55.) and also of the same St. Stephen, (Acts vi. ver. 8.) that he was full of grace, (as the learned Dr. Wells translates it in his amendments made to the Protestant translation) why should any one be offended at this salutation given to the blessed mother of God; who would not have been raised to this highest dignity, had not her soul been first prepared for it by the greatest share of divine graces?
Witham
The Lord is with thee, by his interior graces; and now, at this moment, is about to confer upon thee the highest of all dignities, by making thee truly the mother of God. (Witham)
The Catholic Church makes frequent use of these words which were brought by the archangel from heaven, as well to honour Jesus Christ and his virgin Mother, as because they were the first glad tidings of Christ's incarnation, and man's salvation; and are the very abridgment and sum of the whole gospel. In the Greek Church, they are used daily in the Mass [the Divine Liturgy]. See the Liturgy of St. James, and that of St. Chrysostom.
1:29
Witham
When she had heard. In the Greek text, when she had seen; as if she also saw the angel, as St. Ambrose observed. (Witham)
1:31
St. Thomas Aquinas
It may perhaps in the first instance of reflection, appear shocking to our ideas, that a God should dwell in a human body; but does not the sun emit its rays into all kinds of places, without any detriment to its purity? How much more would the Sun of justice, assuming a most pure body, formed of the purest blood of the spotless Virgin, not only remain free from every the least stain himself, but even impart additional sanctity to his virgin Mother. (St. Thomas Aquinas)
1:32
Witham
He ... shall be called; that is according to the style of the Scriptures, he shall truly be the Son of God. (Witham)
1:33
St. Chrysostom
Those are here called of the house of Jacob, who out of the multitude of the Jews believed in Christ. This is conformable to that text of St. Paul: All are not Israelites that are of Israel, but the children of the promise are accounted for the seed. (Romans 9:6, 8.) (St. Chrysostom, hom. vii. on S. Matt.)
Witham
And of his kingdom there shall be no end: which clearly shews it was not to be a temporal, but a spiritual and an eternal kingdom. (Witham)
1:34
How shall this be done? She only asks about the manner.
Witham
Because I know not man.[Ver. 34. Quia virum non cognosco. St. Augustine, quod profecto non diceret, nisi Deo Virginem se ante vovisset. (De Virginitate, ch. IV, tom. 6, p. 343. Ed. Ben.)] This answer, as St. Augustine takes notice, would have been to no purpose, had she not made a vow to God to live always a virgin. (Witham)
St. Gregory of Nyssa
Listen to the words of this pure Virgin. The angel tells her she shall conceive; but she insists upon her virginity, holding her purity in higher estimation than the promised dignity. (St. Gregory of Nyssa.)
St. Ambrose
She did not doubt the truth of what the angel said, (as Calvin impiously maintained) but she wished it might not happen to the prejudice of her vowed virginity. (St. Ambrose, St. Augustine, Ven. Bede, Theophylactus, etc. etc.)
1:35
The Holy Ghost shall come upon thee, etc. By the divine power thou shalt bring forth, and yet remain always a pure virgin.
Witham
And therefore also the Holy which shall be born of thee, shall be called (shall be) the Son of God. The second person of the ever blessed Trinity, being united to our human nature, remaining unchangeably the same God, and being born of the Virgin Mary; it must needs be true to say that God was born, that God suffered and died for us; and consequently that the blessed Virgin Mary was truly the mother of God, or of him that is truly God; though not the mother of the Godhead: as the Catholic Church declared in the council of Ephesus, (431) against the heretic Nestorius. (Witham)
St. Chrysostom
Seek not for natural order in things that transcend nature. You ask, how shall this be done, since you know not man? This, your ignorance of man, is the very reason why this will take place within you. For had you not been pure, you never would have been deemed worthy of so great a mystery. Not because marriage is bad, but because virginity is far more excellent. The common Lord of all ought in his birth to have something common with all mankind, and still something different. He was conceived and born in the womb like the rest of mankind, but he differed from them in being born of a virgin. (St. Chrysostom, xlix. in Genes.)
1:36
Ven. Bede
We find that Aaron, who was of the tribe of Levi, took a wife of the tribe of Juda, viz. Elizabeth, the sister of Naasson. In the successors of David we find that Joiada, the chief priest, took a wife of the family of David, viz. the daughter of Joram; from which it appears that both the royal and sacerdotal tribes were united, and that Mary and Elizabeth were relatives. It was certainly proper that Christ should be born of both these tribes, because he was in himself both king and priest. (Ven. Bede)
1:38
Witham
Behold the handmaid. With all modesty and humility of heart and mind, the blessed Virgin consented to the divine will: and from that moment in her was conceived the Saviour and Redeemer of the world. (Witham)
St. Ambrose
Thus ought the virgin, who brought forth meekness and humility itself, to shew forth an example of the most profound humility. (St. Ambrose)
1:39
1:41
Witham
The infant leaped in her womb.[Ver. 41. Exultavit, eskirtese. Which signifies to leap, or skip like lambs, etc.] According to the general opinion of the interpreters, this motion of the child at the time was not natural: and some think that God gave to St. John [the Baptist], even in his mother's womb, a passing knowledge of the presence of his Redeemer. See St. Augustine in the above cited letter to Dardanus. (Witham)
1:42
In the same words she is pronounced blessed by Elizabeth, and by the angel Gabriel, both inspired by the Holy Ghost, and this not only to the praise of Jesus, but for his sake, to the praise of Mary, calling her blessed, and her fruit blessed; and thus, as Ven. Bede asserts, holding her up to the veneration of both men and angels.
1:43
Witham
The mother of my Lord. A proof that Christ was truly God, and the blessed Virgin Mary truly the mother of God. (Witham)
St. Jerome praef. in Sophon
Elizabeth was a just and blessed woman; yet the excellency of the mother of God does so far surpass that of Elizabeth, and of every other woman, as the great luminary outshines the smaller stars. (St. Jerome praef. in Sophon.)
1:47
Witham
In God my Saviour, as appears by the Greek text,[Ver. 47. Salutari meo, soteri mou, Salvatori meo.] though literally in Latin, in God my salvation. (Witham)
1:48
Witham
The humility of his handmaid,[Ver. 48. Humilitatem, tapeinosin, not tapeinophrosunen. By which latter word is signified the virtue of humility of mind and heart. But humilis, and humilitas, in Latin, even in Cicero, is put to signify vilem et abjectam conditionem: and so also tapeinos, and tapeinosis in Greek, as in the 70 [the Septuagint] 1 King 1:11. the Latin Vulgate for tapeinesin, has afflictionem famulae tuae. And this is the sense in this and the 52d verse; as it is confirmed by the antithesis, or opposition, betwixt those of a high, and of a low state or condition.] that is the humble, low, and abject condition; as perhaps might be translated both in this and in ver. 52. For the blessed Virgin does not here commend and praise her own virtue of humility; as divers interpreters observe. See St. Francis de Sales, in his introduction to a devout life, part 3, ch. VI. (Witham)
Ven. Bede
As death entered into the world by the pride of our first parents, so was it proper that the path to life should be opened by the humility of Mary. (Ven. Bede)
Theophylactus
Not Elizabeth only, but all nations of believers are to call her blessed. (Theophylactus)
1:51
Witham
The wise men of the Gentiles, the Pharisees and Scribes, were powerful; but these the Almighty cast down, and exalted those, who humbled themselves under his powerful hand. (1 Peter v.) The Jews were proud in their strength, but their incredulity brought on them their humiliation; whilst the low and mean among the Gentiles, have by faith ascended to the summit of perfection. (St. Cyril of Alexandria in St. Thomas Aquinas' catena aurea.) (Witham)
1:53
St. Basil in Ps. xxxiii
The Jews were rich in the possession of the law, and the doctrines of the prophets; but, as they would not humbly unite themselves to the incarnate word [Jesus Christ], they were sent away empty, without faith, without knowledge, deprived of all hopes of temporal goods, excluded from the terrestrial Jerusalem, and also from that which is in heaven. But the Gentiles, oppressed with hunger and thirst, by adhering to their Lord, were filled with all spiritual gifts. (St. Basil in Ps. xxxiii.)
1:63
De Bap. in fine
As then in circumcision, so now in baptism, names are given. And as we see here, and is all the Old Testament, great respect was had of names, so must we be aware of profane and secular names, and rather, according to the catechism of the council of Trent, take names of saints and holy persons, which may put us in mind of their virtues. (De Bap. in fine.)
1:69
As Christ was born of the race of David, he is here called the horn of salvation in the house of David. As Isaias says, a vineyard is planted in the horn, Luke 5.
Witham
A powerful salvation.[Ver. 69. Cornu salutis, keras soterias. Abscissum est cornu Moab. (Jeremias 28:25.) Cornu David. (Psalm 74:5.) See also Psalm 131:17, etc.] According to the letter both of the Latin and Greek text, a horn of salvation. But as it is generally agreed, that by horn, in the phraseology of the Scriptures, is understood strength and power, and that horn sounds awkwardly in English, and other languages, I hope it may be literally enough translated, a powerful salvation. (Witham)
1:71
Witham
That he would save us, etc. Literally, salvation from our enemies. The construction and sense is, that God, as he had declared by his prophets, would grant us salvation, or would save us. (Witham)
Origene † 253 d.C.
This is not to be understood of temporal, but of spiritual enemies. For the Lord Jesus, strong in battle, came to destroy all our enemies, and thus to deliver us from their snares and temptations. (Origen, hom. xvi.)
Psalm xxiii
He is that King of Glory, the Lord strong and powerful, the Lord powerful in battle. (Psalm xxiii.)
1:72
Witham
To remember his holy covenant, that is of his promise, or of the covenant made with Abraham, that he would bless all nations in his seed. (Witham)
Origene † 253 d.C.
At the coming of Christ, Abraham, Isaac and Jacob were made partakers of his mercy. For, we cannot suppose that they who saw his day, and were glad, should not participate in the fruit of his coming; since St. Paul says: he maketh peace through the blood of the cross, both to the things that are on earth, and the things that are in heaven. (Colossians 1:20.) (Origen, hom. x.)
1:73
Witham
According to the oath which he swore.[Ver. 73. Jusjurandum quod juravit, orkon on in the accusative case, for kat orkon, secundum juramentum. Ibid. daturum se nobis, that is se effecturum, etc. tou dounai emin, etc.] The words according to, are no addition to the letter of the text: they only barely express what is here signified; to wit, that God swore to Abraham, that he would grant us, or make it come to pass, that being delivered from our enemies, sin and the devil, we should be in a condition to serve him without fear, in holiness, etc. (Witham)
1:75
It is possible, we here see, to have true justice, not only in the sight of man, or by the imputation of God, but in his sight; and the coming of Christ was to give men such justice.
1:77
Jesus is our salvation, and St. John [the Baptist] was sent to give to the people the knowledge of this salvation: he bore testimony of Christ; (Theophylactus) by whom alone remission of sins can be obtained.
1:78
Witham
The rising light,[Ver. 78. Oriens. e anatole. Vulgò ortus Solis. See Mr. Legh Crit. Sacra on anatello, orior, germino, S. Hierom [St. Jerome] on Jeremias 23:5. tom. 3, p. 634. suscitabo David germen justum, sive orientem justum. And on Zacharias 6:12, p. 1737. Ecce vir, oriens nomen ejus, where he expounds it by anatole, anaphue, and blastema.] or the rising sun, hath visited us from on high. The Rheims translation hath the Orient, the Protestant, the day-spring. Both seem more obscure than they need be. The Latin, as well as the Greek, hath a noun substantive, by which Christ himself is signified. Yet the same word, in both languages, is sometimes taken for a rising light, and sometimes for a bud, or branch; in which latter sense it is expounded by St. Jerome. (Comment in Zachar. p. 1737, tom. 3, Ed. Ben.) But in this place it is rather taken for a light that riseth, by the following words, to enlighten them that sit in darkness, etc. (Witham)
Challoner
The Orient. It is one of the titles of the Messias, the true light of the world, and the sun of justice. (Challoner)
By this he shews that God has forgiven us our sins, not through our merits, but through his own most tender mercy; (Theophylactus) and that we are to solicit this forgiveness through the bowels of his most tender mercy.
1:79
St. Basil on Isai
The Gentiles were in darkness, and given to the adoration of idols, till the light arose and dispelled the darkness, spreading on all sides the splendour of truth. (St. Basil on Isai.)
St. Chrysostom
With reason it is said in this place, who sit in darkness; for we did not walk in darkness, but sat down, as if destitute of all hopes of being delivered. (St. Chrysostom, hom. xiv. on S. Matt.)
St. Gregory
Then our steps are directed in the paths of peace, when in our every action we act conformably to the grace of the Almighty. (St. Gregory, hom. xxxii.)
1:80
St. John remained in the desert till the 30th year of his age. The reason why he concealed himself so long was because he feared the cruelty of Herod; for, though he was not under his jurisdiction, not being on the confines of Bethlehem, yet on account of the remarkable events that took place at his birth, by which he was declared the precursor of the Messias, he had reason to dread the cruelty of the jealous and suspicious Herod. Peter of Alexandria, Nicephorus, Baronius, and others, say, that when he was yet in his mother's arms, he was conveyed into the desert, and there concealed in the caves and fissures of the rocks, where people concealed themselves on the approach of their enemies. Cedrinus adds, that 40 days after their flight, the mother of St. John died; after which, an angel is said to have undertaken the care of the Baptist; but most probably this office was performed by some attendant on St. Elizabeth. (Tirinus) ---The Baptist remained in the desert till he began his public ministry, which by a law of the Jews could not be much before he had attained his 30th year. He is styled by antiquity the first hermit. See St. Jerome in Vita Pauli.
1:5
Of the course of Abia.... that is, of the rank of Abia, which word in the Greek is commonly put for the employment of one day: but here for the functions of a whole week. For, by the appointment of David, 1 Par. 24., the descendants from Aaron were divided into twenty-four families, of which the eighth was Abia, from whom descended this Zachary, who at this time was in the week of his priestly functions.
1:48
Shall call me blessed.... These words are a prediction of that honour which the church in all ages should pay to the Blessed Virgin. Let Protestants examine whether they are any way concerned in this prophecy.
1:69
Horn of salvation.... That is, A powerful salvation, as Dr. Witham translates it. For in the Scripture, by horn is generally understood strength and power.
1:78
The Orient.... It is one of the titles of the Messias, the true light of the world, and the sun of justice.
1:3
3. Hauing diligently atteined.] Sacred writers and holy Coū cels. Hereby vve see that, though the Holy Ghost ruled the penne of holy vvriters that they might not erre, yet did they vse humane meanes to search out and find the truth of the things they wrote of. Euen so doe Councels, and the President of them, Gods vicar, discusse and examine al causes by humane meanes, the assistance of the Holy Ghost concurring and directing them into al truth, according to Christes promise Io. 16, 13: as in the very first Councel of the Apostles them selues at Hierusalem is manifest Act. 15, 7 and 28. Againe here vve haue a familiar preface of the Author as to his frende, or to euery godly Reader (signified by Theophilus) cōcerning the cause and purpose and maner of his vvriting, and yet the very same is confessed Scripture, vvith the vvhole booke folovving. The second booke of the Machabees. Maruel not then if the Author of the second booke of the Machabees vse the like humane speaches both at the beginning and in the later end, 2 Mach. 2, & 15. neither do thou therfore reiect the booke for no Scripture, as our Heretikes doe: or not thinke him a sacred vvriter.
Concordanza Act. 1, 1.
1:5
Liturgia The Gospel vpō the eue of S. Iohn Baptist.
Concordanza 1 Par. 24, 10.
1:6
6. Iust before God.] Against the Heretikes of this time, here it is euident that holy men be iust, not only by the estimation of men, True iustification by obseruing the commaundements. but in deede and before God.
6. In al the commaundements.] Three things to be noted directly against the Heretikes of our time. first, that good men doe keepe al Gods commaundements: which (they say) are impossible to be kept. Againe, that men be iustified not by only imputation of Christes iustice, nor by saith alone, but by walking in the commaundements. Againe, that the keeping and doing of the commaundements is properly our iustification.
6. Iustifications.] Corrupt translation of Heretikes. This word is so vsual in the Scriptures (namely in the Psal. 118) to signifie the commaundements of God, because the keeping of them is iustification, and the Greeke is alwaies so fully correspōdent to the same, that the Heretikes in this place (otherwise pretending to esteeme much of the Greeke) blush not to say, 〈Greek〉. that they auoid this word of purpose against the iustification of the Papists. And therfore one vseth Tullies word forsooth, Beza in Annot. no. Test. 1556. in Latin constituta: and his scholers in their English Bibles say, Ordinances.
1:9
Concordanza Exo. 3, 17.
1:10
We see here that the Priest did his dutie vvithin, the people in the meane time praying vvithout: and that the Priests functions did profite thē, though they neither heard nor saw his doings.
Concordanza Leu. 16, 16.
1:14
14. Ioy and exultation.) This was fulfilled, not only when he was borne, but now also through the whole Church for euer, in ioyful celebrating of his Natiuitie.
14. I know not man.) Hier, ep. 140 in exp. ps. 44. These wordes declare (saith S. Augustine) that she had now vowed virginitie to God. Our B. Lady vowed virginitie. For otherwise neither would she say, How shal this be done? nor haue added, because I know not man. Yea if she had said only the first wordes, How shal this be done? It is euident that she would not haue asked such a question, hovv a vvoman should beare a sonne promised her, if she had married meaning to haue carnal copulation. c. 4 de virgin. As if he should say. If she might haue knovven a man and so haue had a childe, she vvould neuer haue asked, How shal this be done? but because that ordinarie way vvas excluded by her vow of virginitie, therfor she asketh. How? And in asking, How? The plainly declareth that she might not haue a childe by knowing man, because of her vow. See S. Grego. Nyssene de sancta Christi Natiuitate.
1:15
This abstinence foretold and prescribed by the Angel, shevveth that it is a worthy thing, and an acte of religion in S. Iohn, as it was in the Nazarites.
1:16
Concordanza Mal. 4, 6.
1:17
Concordanza Mt. 11, 14.
1:20
Zacharie punished for doubting of the Angels word.
1:23
2•. He departed.) In the old Law (saith S. Hierom) they that offered hostes for the people, were not only not in their houses, but were purified for the time, being separated from their wiues, The continēcie of priests. and they dranke neither wine nor any strong drinke, which are wont to prouoke concupiscence. Much more the Priests of the new Law that must alwaies offer sacrifices, must alwaies be free from matrimonie. Li. 1 c. 19. adu. louin. and ep. 50 c. 3. See S. Ambrose in 1 Tim. 3. And therfore if there were any religion in Caluins Communion, they would at the least giue as much reuerence in this point, as they in the old Law did to their sacrifices, and to the loaues of proposition. 1 Reg. 21.
1:26
Liturgia The Gospel vpō the Annunciation of our Lady, March 25. And on the wenesday of Imber weeke in Aduēt, And for a Votiue Masse of our Lady in Aduent.
Concordanza Mt. 1, 18
1:28
28. Haileful of grace.) Holy Church and al true Christian men doe much and often vse these wordes brought from heauen by the Archangel, Often saying of the AVE MARIE. as wel to the honour of Christ and our B. Ladie, as also for that they were the wordes of the first glad tidings of Christs Incarnation and our Saluation by the same, Liturg. S. Iacobs & Chrys. and be the very abridgement and summe of the whole Gospel. In so much that the Greeke Church vsed it daily in the Masse.
28. Ful of grace.) Corrupt translation of Heretikes. Note the excellent prerogatiues of our B. Lady, and abhorre those Heretikes which make her no better then other vulgar women, S. Athan. de S. Deip. and therfore to take from her fulnes of grace, they say here, Haile freely beloued, contrarie to al significations of the Greeke word, which is at the lest, 〈Greek〉. endued with grace, as S. Paul vseth it Ephes. 1. by S. Chrysostoms interpretation: S. Ephrem in orat. de laud. B. virg. Ambro. in 1 or rather, ful of grace, as both Greeke and Latin fathers haue alwaies here vnderstood it, and the Latines also read it, namely S. Ambrose thus, wel 〈◊〉 she only called ful of grace. vvho only obteined the grace, vvhich no other vvoman deserued, to be replenished with the author of grace. And if they did as wel know the nature of these kind of Greeke wordes, as they would seeme very skilful, they might easily obserue that they signifie fulnes, 〈Greek〉. as when them selues translate the like word (Luc. 1•, 20) ful of sores. Luc. li. 2. Beza. vlcerosus.
The beginning of the AVE MARIE. See the rest v. 42.
1:29
Concordanza Esa. 7, 14.
1:33
Concordanza Dan. 7, 14, 27,
1:34
She doubted not of the thing as Zacharie, but enquired of the meanes.
1:36
36. Elisabeth thy Cosin.) Christ came of both tribes, Iuda and Leui. By this that Elisabeth and our Lady were cosins, the one of the tribe of Leui, the other of Iuda, is gathered that Christ came of both tribes, Iuda and Leui, of the kings and the priests: him self both a king and a priest, and the Anointed (to vvit) by grace spiritually, as they vvere vvith oile materially and corporally. August. 2 de Consens. Euang. c. 1.
1:38
At this very moment when the B. Virgin gaue consent, she conceiued him perfect God and perfect man.
1:39
Liturgia The Gospel vpō the Visitatiō of our Lady, Iul, 2. And vpon the Imber friday in Aduent.
1:41
Iohn the Baptist being yet in his mother: wombe, reioyced and acknowledged the presence of Christ and his mother.
1:42
42. Blessed art thou.) The blessed virgin MARIE. At the very hearing of our Ladies voice, the infant and she vvere replenished vvith the Holy Ghost, and she sang praises not only to Christ, but for his sake to our B. Lady, calling her blessed and her fruite blessed, as the Church doeth also by her vvordes and example in the AVE MARIE.
1:43
43. Mother of my Lord.) Her excellēcie. Elizabeth being an exceding iust and blessed vvoman, yet the vvorthines of Gods mother doth so far excel her and al other vvomen, as the great light the litle starres. Hiero. Praef. in Sophon.
1:46
MAGNIFICAT at Euensong.
1:48
48. Shal call me blessed) This Prophecie is fulfilled, Her honour in al the world. when the Church keepeth her Festiual daies, and when the faithful in al generations say the AVE MARIE, and other holy Antems of our Lady. And therfore the Caluinistes are not among those generations which call our Lady blessed.
Haue the Protestants had alwaies generations to fulfil this prophecie? ordo they call her blessed, that derogate what they can from her graces, blessings, and al her honour?
1:57
Liturgia The Gospel vpō the Natiuitie of S. Iohn Baptist Iun. 24. called Midsōmer day.
1:63
63. Iohn is his name.) Mysterie and signification in names. wee see that names are of signification and importance, God him self changing or giuing names in both Testaments: as, Abraham, Israel, Peter, and the principal of al others, IESVS: and here IOHN, vvhich signifieth, Gods grace or mercie, or, God vvil haue mercie. For he vvas the Precursor and Prophet of the mercie and grace that ensued by CHRIST IESVS. Note also that as then in Circuncision, What names to be giuē in Baptisme. so novv in Baptisme (vvhich ansvvereth therevnto) names are giuen. And as vve see here and in al the old Testament, great respect was had of names: so we must beware of strange, profane, and secular names (now a daies to common) and rather according to the Catechisme of the holy Councel of Trent, c. de bapt. in fine. take names of Saincts and holy men, that may put vs in minde of their vertues.
Concordanza Lu. 1, 13.
1:68
BENEDICTVS at Laudes.
1:73
Concordanza Gen. 22, 6.
1:75
75. Iustice before him.) True iustice, not imputatiue. Here also we see that we may haue true iustice, not only in the sight of men, or by the imputation of God, but in deede before him and in his sight: and that the comming of Christ vvas to giue men such iustice. The Heretikes controule both Greeke and Latin text.
1:76
Concordanza Mal. 3, 1.
1:78
78. The orient.) Maruel not if Heretikes controule the old authentical translation, as though it differed frō the greeke: vvhereas here they make much a doe to cōtroule not only al the greeke interpreters of the old testament, Beza. but also S. Luke him self, for the vvord 〈Greek〉, as differing from the Hebrevv.
Concordanza Zac. 3. 9. 6, 12.
1:79
Concordanza Mal. 4, 2.
1:80
Marke that he was a voluntarie Eremite, and chose to be solitarie from a childe, til he was to preach to the people, in so much that antiquitie counted him the first Eremite. Hiere. in vit. Pauli.
1:1
Tertulliano † 220 d.C. The Prescription Against Heretics 26
… Of no man, I am quite sure, were they afraid,—neither of Jews nor of Gentiles in their violence; with all the greater freedom, then, would they certainly preach in the church, who held not their tongue in synagogues and public places. Indeed they would have found it impossible either to convert Jews or to bring in Gentiles, unless they “set forth in order”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.24.15
… of the events of which he had acquired perfect knowledge, he himself, feeling the necessity of freeing us from their uncertain opinions, delivered in his own Gospel an accurate account of those events in regard to which he had learned the full truth, being aided by his intimacy and his stay with Paul and by his acquaintance with the rest of the apostles.
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 2
… it hath seemed good to me also, who have adhered to them all from the first, to write correctly in order to thee, O excellent Theophilus, that thou mayest know the truth concerning the things in which thou hast been instructed
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 39
3. In proceeding to make mention of these things, I shall adopt, to commend my undertaking, the pattern of Luke the Evangelist, saying on my own account: ‘Forasmuch as some have taken in hand
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 23.17
17. And lead us not into temptation, O Lord . Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, “a man untempted, is a man unproved
san Gregorio di Nissa † 395 d.C. Letters 2
… But inasmuch as, since we composed that written defence of our conduct, again some of the brethren who are of one mind with us begged us to make separately with our own lips a profession of our faith, which we entertain with full conviction
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… lxv. 17 .) Why are not those also called Gospels? But if, while you do not so much as know what “Gospels” mean, you so despise the reading of the Scriptures, what shall I say to you?—Let me speak of something else. Why four Gospels? why not, ten? why not twenty? If “many have taken in hand to set forth a narrative” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.1
… And this was the case not merely because they were persons who could make no rightful claim to have credit given them in their narrations, but also because in a deceitful manner they introduced into their writings certain matters which are condemned at once by the catholic and apostolic rule of faith, and by sound doctrine.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.8
… it seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of those things, wherein thou hast been instructed.”
Pseudo-Clement The Recognitions of Clement 10.71
So great grace of His power did the Holy Spirit show on that day, that all, from the least to the greatest, with one voice confessed the Lord; and not to delay you with many words, within seven days, more than ten thousand men, believing in God, were baptized and consecrated by sanctification: so that Theophilus,
1:2
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.14.2
… Thus also does Luke, without respect of persons, deliver to us what he had learned from them, as he has himself testified, saying, “Even as they delivered them unto us, who from the beginning were eye-witnesses and ministers of the Word.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.pref.3
… so that there is nothing but blasphemy to be found among them. In the preceding book, then, the ideas of the apostles as to all these points have been set forth, [to the effect] that not only did they, “who from the beginning were eye-witnesses and ministers of the word”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.4.7
… One of these books is the Gospel, which he testifies that he wrote as those who were from the beginning eye witnesses and ministers of the word delivered unto him, all of whom, as he says, he followed accurately from the first.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.18
… and another says in the Psalm, ‘With Thee is the well of life, and in Thy Light shall we see light,’ and ‘Thou madest all things in Wisdom ;’ and the Prophets say, ‘And the Word of the Lord came to me ;’ and John, ‘In the beginning was the Word;’ and Luke, ‘As they delivered them unto us which from the beginning were eye-witnesses and ministers of the Word
san Gregorio di Nissa † 395 d.C. Against Eunomius 5.3
… But though they think fit to make this a subject for their insolence, though they make the dispensation of the Cross a reason for partitioning off the Son from equality of glory with the Father, we believe, as those “who from the beginning were eye-witnesses and ministers of the word
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… 3 .) Neither is he content with his own testimony, but refers the whole matter to the Apostles, saying, “Even as they delivered them unto us, which from the beginning were eyewitnesses and ministers of the word.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 7
Knowing therefore this, let us continue steadfastly to hold what “they have delivered unto us, which from the beginning were eye-witnesses, and ministers of the word.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… And the cause is, the Divine power works therein. It means they who heard from the Lord, themselves confirmed us. This is a great thing and trustworthy: which also Luke saith in the beginning of his Gospel, “As they delivered unto us, which from the beginning were eyewitnesses and ministers of the Word.” (
1:3
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… 1 ) Why does he put him in mind of the Gospel? To intimate how strictly he may be depended upon. For at the outset of the former work he says, “It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order.” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 75
… For him on whom He has mercy He also calls. He, therefore, who follows Christ, when asked why he wished to be a Christian, can answer: ‘It seemed good to me.’ In saying this he does not deny that it also pleased God; for from God proceeds the preparation of man’s will inasmuch as it is by God’s grace that God is honoured by His saint.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 2.49
… Moreover, the blessed Ambrose, when he was expounding the passage where the Evangelist Luke says, “It seemed good to me also,”
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.12
Eusebius clearly testifies that the aforesaid term “consubstantial” is not a new one, nor the invention of the fathers assembled at the council; but that, from the very first
1:4
san Panteno † 216 d.C. Pantænus, the Alexandrian Philosopher 1
… There he sat till about a.d. 212, and under him this Christian academy became famous. It had existed as a catechetical school from the Apostles’ time, according to St. Jerome. I have elsewhere noted some reasons for supposing that its founder may have been Apollos.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 1
7. Now Luke tells us also the cause wherefore he proceeds to write: “that thou mayest hold,” saith he, “the certainty of the words wherein thou hast been instructed;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
But now consider the benevolent and Apostolic feelings of the writer: that for the sake of a single individual he took such pains as to write for him an entire Gospel. “That thou mightest have,” he says, “the certainty of those things, wherein thou hast been instructed.” (
1:5
Taziano il Siro † 180 d.C. The Diatessaron 1
… 3] awaiting Zacharias, and they were perplexed at his delaying in the temple. [23] And when Zacharias went out, he was not able to speak unto them: so they knew that he had seen in the temple a vision; and he made signs unto them, and [24] continued dumb. And when the days of his service were completed, he departed to his dwelling.
san Girolamo † 420 d.C. Against the Pelagians 1.12
… “There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, a true worshipper of God, and one who kept himself from every evil thing.” And again: “Who is he that reproveth one that is righteous and free from sin, and speaketh words without knowledge?” Also, in the Gospel according to Luke, we read:
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.2
… Moreover, since this woman’s connection with the priestly family also is a matter not left in absolute obscurity, inasmuch as Luke inserts the statement that Elisabeth, whom he records to be of the daughters of Aaron,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.5
… He hath filled the hungry with good things, and the rich He hath sent empty away. He hath holpen His servant Israel, in remembrance of his mercy: as He spake to our fathers, to Abraham, and to his seed for ever. And Mary abode with her about three months, and returned to her own house.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.9
… “There was in the days of Herod the king of Judæa, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth;”and so on, down to the passage where it is said, “Now when He had left speaking, He said unto Simon, Launch out into the deep, and let down your nets for a draught.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 79.2
… the same are counted for a seed; the same do belong to the inheritance of God. From hence are Joseph that just man, and the Virgin Mary who bore Christ: hence John Baptist the friend of the Bridegroom, and his parents Zacharias and Elisabeth:
1:6
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philadelphians: Shorter and Longer Versions 1
… at whose meekness I am struck with admiration, and who by His silence is able to accomplish more than they who talk a great deal. For he is in harmony with the commandments and ordinances of the Lord, even as the strings are with the harp, and is no less blameless than was Zacharias the priest.
Taziano il Siro † 180 d.C. The Diatessaron 1
[6] There was in the days of Herod the king a priest whose name was Zacharias, of the family of Abijah; and his wife was of the daughters of Aaron, and her name [7] was Elizabeth.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.1
1. Luke also, the follower and disciple of the apostles, referring to Zacharias and Elisabeth, from whom, according to promise, John was born, says: “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.”
Origene † 254 d.C. Origen's Commentary on Matthew 11.10
… And then you are not ashamed to accuse My disciples who transgress no commandment; for they walk “in all His commandments and ordinances blamelessly,”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 5.1.9
… His life was so consistent that, although young, he had attained a reputation equal to that of the elder Zacharias: for he ‘walked in all the commandments and ordinances of the Lord blameless,’
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 4
… For both freedom from covetousness is justice, and universal virtue is also justice; and it is mostly in this latter sense that the Scripture uses the name of justice; as when it saith, “a man that was just and true;” and again, “they were both just.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.19
Now what must we say of Zacharias and Elisabeth, who are often alleged against us in discussions on this question, except that there is clear evidence in the Scripture
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.20
… He said that, “as touching the righteousness which is in the law, he had been blameless.” The same is said also of them: “They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 74
St. Ambrose, however, really opposes those who say that man cannot exist without sin in the present life. For, in order to support his statement, he avails himself of the instance of Zacharias and Elisabeth, because they are mentioned as “having walked in all the commandments and ordinances” of the law “blameless.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 75
… for [Ambrose] says: “It was not from the first unpolluted, for that was impossible for human nature: but it is through God’s grace and nature that because it no longer sins, it comes to pass that it seems unpolluted.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 38
… These are his words: “We must confront them with this answer, from the testimony of the evangelist concerning holy Zacharias and Elisabeth, when he says, ‘And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.’”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 1.53
… Such a standard Zacharias and his wife Elisabeth are said to have maintained in the sight of God, for no other reason than that they, by walking therein, never deceived people by any dissimulation; but as they in their sincerity appeared to men, so were they known in the sight of God.
Pseudo-Irenaeus Pseud-Irenæus 1
… For he was a man who had contained the full measure of love towards God and his neighbours. His mode of life had been so strict, that though he was a young man, he deserved to be described in the words used in regard to the elderly Zacharias: ‘He had walked therefore in all the commandments and ordinances of the Lord blameless.’
1:7
Taziano il Siro † 180 d.C. The Diatessaron 1
[6] There was in the days of Herod the king a priest whose name was Zacharias, of the family of Abijah; and his wife was of the daughters of Aaron, and her name [7] was Elizabeth. And they were both righteous before God, walking in all his commands, [8] and in the uprightness of God without reproach.
1:8
Taziano il Siro † 180 d.C. The Diatessaron 1
… and his wife was of the daughters of Aaron, and her name [7] was Elizabeth. And they were both righteous before God, walking in all his commands, [8] and in the uprightness of God without reproach. And they had no son, for [9] Elizabeth was barren, and they had both advanced in age.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.1
… “And it came to pass, that while he executed the priest’s office before God in the order of his course, according to the custom of the priest’s office, his lot was to burn incense;” and he came to sacrifice, “entering into the temple of the Lord.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.27
… For it is said also of Zacharias: “And it came to pass that, while he executed the priest’s office before God in the order of his course, according to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.”
1:9
Taziano il Siro † 180 d.C. The Diatessaron 1
… And they were both righteous before God, walking in all his commands, [8] and in the uprightness of God without reproach. And they had no son, for [9] Elizabeth was barren, and they had both advanced in age. And while he discharged [10] [Arabic, p. 2] the duties of priest in the order of his service before God,
1:10
Taziano il Siro † 180 d.C. The Diatessaron 1
… And they had no son, for [9] Elizabeth was barren, and they had both advanced in age. And while he discharged [10] [Arabic, p. 2] the duties of priest in the order of his service before God, according to the custom of the priesthood it was his turn to burn incense; so he entered the [11] temple of the Lord.
1:11
Taziano il Siro † 180 d.C. The Diatessaron 1
… And while he discharged [10] [Arabic, p. 2] the duties of priest in the order of his service before God, according to the custom of the priesthood it was his turn to burn incense; so he entered the [11] temple of the Lord. And the whole gathering of the people were praying without at the [12] time of the incense.
Tertulliano † 220 d.C. On Prayer 16
… If, on the one hand, it is irreverent to sit under the eye, and over against the eye, of him whom you most of all revere and venerate; how much more, on the other hand, is that deed most irreligious under the eye of the living God, while the angel of prayer is still standing by
san Basilio † 379 d.C. De Spiritu Sancto 16
… being, as they are, in a condition of equipoise between virtue and vice, and on this account needing the succour of the Spirit. I indeed maintain that even Gabriel
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 6.44
… holy sacraments which existed among the Jews partook of the nature of the Jews themselves,—those sacraments which the Lord Himself also accepted, and sent the lepers whom He had cleansed to fulfill them, of which when Zacharias was administering them, the angel stood by him, and declared that his prayer had been heard while he was sacrificing in the temple?
1:12
Taziano il Siro † 180 d.C. The Diatessaron 1
… so he entered the [11] temple of the Lord. And the whole gathering of the people were praying without at the [12] time of the incense. And there appeared unto Zacharias the angel of the Lord, standing [13] at the right of the altar of incense;
1:13
Taziano il Siro † 180 d.C. The Diatessaron 1
… so he entered the [11] temple of the Lord. And the whole gathering of the people were praying without at the [12] time of the incense. And there appeared unto Zacharias the angel of the Lord, standing [13] at the right of the altar of incense; and Zacharias was troubled when he saw him, [14] and fear fell upon him.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.24
… Gabriel, when announcing to Zacharias the birth of John, and to Mary the advent of our Saviour among men, says:
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.7
… and notable day of the Lord come, who shall restore the heart of the father to the son, and the heart of a man to his neighbour, lest I come, and utterly smite the earth.” The words of the angel of the Lord, too, who appeared to Zacharias, as he stood at the right hand of the altar of incense, are somewhat to the same effect as the prophecy of Malachi: “And
Origene † 254 d.C. Origen's Commentary on Matthew 13.2
… and that, not apart from God, had he been called John, as is plain from the saying of the angel who appeared to Zacharias, “Fear not, Zacharias, for thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John;”
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… For the love of what is divine and of the things to come possesses it, and willingly it would be wholly joined with them if it could depart along with them. But if, being men, some fear the vision of the good, those who appear immediately take fear away; as Gabriel
1:14
Taziano il Siro † 180 d.C. The Diatessaron 1
… And there appeared unto Zacharias the angel of the Lord, standing [13] at the right of the altar of incense; and Zacharias was troubled when he saw him, [14] and fear fell upon him. But the angel said unto him, Be not agitated, Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt [15] call his name John;
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 6.3
… And that even life and death are in themselves indifferent the birth of S. John and of Judas proves. For in the case of the one his life was so profitable to himself that we are told that his birth brought joy to others also, as we read “And many shall rejoice at his birth;”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Pontianus 2
Glory to God in the highest, and on earth peace to men of good will.
1:15
Taziano il Siro † 180 d.C. The Diatessaron 1
… and Zacharias was troubled when he saw him, [14] and fear fell upon him. But the angel said unto him, Be not agitated, Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt [15] call his name John; and thou shalt have joy and gladness, and many shall rejoice [16] at his birth.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.1
… And then, speaking of John, he thus says: “For he shall be great in the sight of the Lord, and many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to make ready a people prepared for the Lord.”
Origene † 254 d.C. Origen's Commentary on Matthew 13.2
… and that John, separately, “was filled with the Holy Ghost even from his mother’s womb,” and separately, “came before Christ in the spirit and power of Elijah.”
san Girolamo † 420 d.C. The Letters of St. Jerome 52.11
Let your breath never smell of wine lest the philosopher’s words be said to you: “instead of offering me a kiss you are giving me a taste of wine.” Priests given to wine are both condemned by the apostle and forbidden by the old Law. Those who serve the altar, we are told, must drink neither wine nor shechar .
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.20
… Whereas, also, it is said of John the Baptist, “And he shall be filled with the Holy Ghost, even from his mother’s womb.” And his father Zacharias is found to have been filled with the Holy Ghost, so as to say such things of him. And Mary, too, was filled with the Holy Ghost, so as to foretell such things of the Lord, whom she was bearing in her womb.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.26
… for at that age He was baptized by John; but that He came to baptism as without any sin at all, so not without the Holy Spirit. For if it was written of His servant and forerunner John himself, “He shall be filled with the Holy Spirit, even from his mother’s womb,”
1:16
Taziano il Siro † 180 d.C. The Diatessaron 1
… and thou shalt have joy and gladness, and many shall rejoice [16] at his birth. And he shall be great before the Lord, and shall not drink wine nor strong drink, and he shall be filled with the Holy Spirit while he is in his mother’s [17] womb.
Origene † 254 d.C. Origen's Commentary on Matthew 13.2
… And I say that Gabriel in his words to Zacharias suggested what the substance was in Elijah and John that was the same; for he says, “Many of the children of Israel shall he turn to the Lord their God; and he shall go before his face in the spirit and power of Elijah.”
1:17
Taziano il Siro † 180 d.C. The Diatessaron 1
… and thou shalt have joy and gladness, and many shall rejoice [16] at his birth. And he shall be great before the Lord, and shall not drink wine nor strong drink, and he shall be filled with the Holy Spirit while he is in his mother’s [17] womb. And he shall turn back many of the children of Israel to the Lord their [18] God.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.5
… Him, the Father of our Lord Jesus Christ, who had also made promise to Him, that He would send His messenger before His face, who was John, crying in the wilderness, in “the spirit and power of Elias,”
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.11.4
… Truly it was by Him, of whom Gabriel is the angel, who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias.
Tertulliano † 220 d.C. On Monogamy 8
… while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias —the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came “in the power and spirit of Elias”
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 46
… It is a matter of course that His forerunners must appear first, as He says by Malachi and the angel,
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.24
… and that in the same manner John, the beginning of his mission not being narrated, is sent after the analogy of the mission of Isaiah, to baptize,
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.7
… “And thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.” And a little further on:
Origene † 254 d.C. Origen's Commentary on Matthew 10.20
… But the opinion of those who said that Jesus was “a prophet even as one of the prophets,” has no bearing on the question. False, then, is the saying concerning Jesus, whether that recorded to have been the view of Herod, or that spoken by others. Only, the saying, “That John went before in the spirit and power of Elijah,”
Origene † 254 d.C. Origen's Commentary on Matthew 13.2
… it is possible also that these several good spirits may be conceived as being in the same person. And this also we have brought forward, because of John having come before Christ “in the spirit and power of Elijah,”
san Metodio d'Olimpo † 311 d.C. Oration on the Palms 1
IV. O ye disobedient as regards the wisdom of the just,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… That the Light that is exceeding bright should follow the Candle—Forerunner, and the Word, the Voice, and the Bridegroom, the Bridegroom’s friend, that prepared for the Lord a peculiar people
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Thessalonians 4
But fear not. “In those that perish” he will have his strength. For Elijah too will then come to give confidence to the faithful, and this Christ says; “Elijah cometh, and shall restore all things.” ( Matt. xvii. 11 .) Therefore it is said, “In the spirit and power of Elijah.” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.14
… “For what hast thou,” he says, “which thou didst not receive?” But that is one thing, which we have received that we might be; another, that which we have received that we might be holy. Whence it is also written of John, that he “came in the spirit and power of Elias;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 4
6. For mark, beloved brethren, how true it is what I say. When John was conceived, or rather when he was born, the Holy Spirit prophesied that this would be fulfilled in him: “And he shall be,” he said, “the forerunner of the Highest, in the spirit and power of Elias.”
1:18
Taziano il Siro † 180 d.C. The Diatessaron 1
… And he shall turn back many of the children of Israel to the Lord their [18] God. And he shall go before him in the spirit, and in the power of Elijah the prophet, to turn back the heart of the fathers to the sons, and those that obey not to the knowledge of the righteous; and to prepare for the Lord a perfect people. [19]
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.10
… For John’s voice points to that word and demonstrates it. It is therefore a very appropriate punishment that falls on Zacharias on his saying to the angel,
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 18
… I am come to the conclusion of my argument. I will deal with you as though I had as yet prevailed nothing; and you will find yourself on the horns of a dilemma. It is clear that our Lord’s brethren bore the name in the same way that Joseph was called his father:
san Girolamo † 420 d.C. Against the Pelagians 1.12
… “Though I be righteous, mine own mouth shall condemn me: though I be perfect, it shall prove me perverse. If I wash myself with snow-water, and make my hands never so clean, Thou hast dyed me again and again with filth. Mine own clothes have abhorred me.” And of Zacharias it is written, that when the angel promised the birth of a son, he said:
1:19
Taziano il Siro † 180 d.C. The Diatessaron 1
… and to prepare for the Lord a perfect people. [19] And Zacharias said unto the angel, How shall I know this, since I am an old man [20] and my wife is advanced in years?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.6
… Or else let them say to which of them He has given it. Certainly not to the angels; of whom Scripture says that all the angels stood round about the throne. Thus Gabriel said that he stands, as it says: “I am Gabriel that stand before God.”
1:20
Taziano il Siro † 180 d.C. The Diatessaron 1
… and to prepare for the Lord a perfect people. [19] And Zacharias said unto the angel, How shall I know this, since I am an old man [20] and my wife is advanced in years? And the angel answered and said unto him, I am Gabriel, that standeth before God; and I was sent to speak unto thee, and give [21] thee tidings of this.
Tertulliano † 220 d.C. On Idolatry 23
… Silence of voice is an unavailing plea in a case of writing ; and muteness of sound in a case of letters . For Zacharias, when punished with a temporary privation of voice , holds colloquy with his mind , and, passing by his bootless tongue, with the help of his hands dictates from his heart, and without his mouth pronounces the name of his son.
sant'Ippolito † 235 d.C. The Discourse on the Holy Theophany 3
… “I am not the Christ;” I am the servant, and not the lord; I am the subject, and not the king; I am the sheep, and not the shepherd; I am a man, and not God. By my birth I loosed the barrenness of my mother; I did not make virginity barren. I was brought up from beneath; I did not come down from above. I bound the tongue of my father;
san Girolamo † 420 d.C. The Letters of St. Jerome 122.3
… “A just man falleth seven times and riseth up again,” and on the principle laid down that the wickedness of the wicked shall not hurt him in the day that he turns to repentance. In fact Zachariah the father of John who is described as a righteous man sinned in disbelieving the message sent to him and was at once punished with dumbness.
san Girolamo † 420 d.C. The Letters of St. Jerome 133.13
… Of this fact I shall, if God gives me grace, give a full explanation in the work which I have promised ; in this letter it must suffice to say that they are called righteous, not because they are faultless but because their faults are eclipsed by their virtues. In fact Zacharias is punished with dumbness,
san Girolamo † 420 d.C. Against the Pelagians 1.12
… Mine own clothes have abhorred me.” And of Zacharias it is written, that when the angel promised the birth of a son, he said: “Whereby shall I know this? for I am an old man, and my wife well stricken in years.” For which answer he was at once condemned to silence:
san Girolamo † 420 d.C. Against the Pelagians 2
Luke i. 20 . Even Zacharias disbelieved God’s message.
1:21
Taziano il Siro † 180 d.C. The Diatessaron 1
… And the angel answered and said unto him, I am Gabriel, that standeth before God; and I was sent to speak unto thee, and give [21] thee tidings of this. Henceforth thou shalt be speechless, and shalt not be able to speak until the day in which this shall come to pass, because thou didst not trust [22] this my word, which shall be accomplished in its time.
1:22
Taziano il Siro † 180 d.C. The Diatessaron 1
… Henceforth thou shalt be speechless, and shalt not be able to speak until the day in which this shall come to pass, because thou didst not trust [22] this my word, which shall be accomplished in its time. And the people were standing [Arabic, p. 3] awaiting Zacharias, and they were perplexed at his delaying in the temple. [23]
1:23
Taziano il Siro † 180 d.C. The Diatessaron 1
… And the people were standing [Arabic, p. 3] awaiting Zacharias, and they were perplexed at his delaying in the temple. [23] And when Zacharias went out, he was not able to speak unto them: so they knew that he had seen in the temple a vision; and he made signs unto them, and [24] continued dumb.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… That the Light that is exceeding bright should follow the Candle—Forerunner, and the Word, the Voice, and the Bridegroom, the Bridegroom’s friend,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.8
… whereby we are confirmed in our view, that the word officium, “duty,” may also be used with us. For when Zacharias the priest was struck dumb in the temple, and could not speak, it is said: “And it came to pass that as soon as the days of his duty [ officii ] were accomplished, he departed to his own house.”
1:24
Taziano il Siro † 180 d.C. The Diatessaron 1
[25] And after those days Elizabeth his wife conceived; and she hid herself five [26] months, and said, This hath the Lord done unto me in the days when he looked upon me, to remove my reproach from among men.
1:25
Taziano il Siro † 180 d.C. The Diatessaron 1
[25] And after those days Elizabeth his wife conceived; and she hid herself five [26] months, and said,
1:26
Taziano il Siro † 180 d.C. The Diatessaron 1
… And lo, Elizabeth thy kinswoman, she also hath conceived a son in her old [38] age; and this is the sixth month with her, her that is called barren. For nothing is [39] difficult for God. Mary said, Lo, I am the handmaid of the Lord; let it be unto me according unto thy word. And the angel departed from her.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.2
2. And again, speaking in reference to the angel, he says: “But at that time the angel Gabriel was sent from God, who did also say to the virgin, Fear not, Mary; for thou hast found favour with God.”
Tertulliano † 220 d.C. On the Flesh of Christ 2
Clearly enough is the nativity announced by Gabriel.
Tertulliano † 220 d.C. On the Veiling of Virgins 6
… calling the virgin Mary a woman , just as Genesis (does) Eve. For, writing to the Galatians, “God,” he says, “sent His own Son, made of a woman ,” who, of course, is admitted to have been a virgin , albeit Hebion resist (that doctrine). I recognise, too, the angel Gabriel as having been sent to “a virgin .”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.46
But concerning the creation of this (Jesus), he expresses himself thus: That powers emanating from the second tetrad fashioned Jesus, who appeared on earth, and that the angel Gabriel
san Gregorio Taumaturgo † 270 d.C. Four Homilies 2
… And “where sin abounded, grace did much more abound.” And appropriately was grace sent to the holy Virgin. For this word also is contained in the oracle of the evangelic history: “And in the sixth month the angel Gabriel was sent to a virgin espoused to a man whose name was Joseph, of the house and lineage of David; and the virgin’s name was Mary;”
san Gregorio Taumaturgo † 270 d.C. Four Homilies 3
… An angel talks with the Virgin, in order that the serpent may no more have converse with the woman. In the sixth month, it is said, the angel Gabriel was sent from God to a virgin espoused to a man.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.31
… Mark also the accuracy of the Gospel, saying, And in the sixth month the Angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph
sant'Ambrogio † 397 d.C. Concerning Widows 1.3
3. And what is the teaching of the fact that at that time when the whole human race was afflicted by famine and Elias was sent to the widow? And see how for each is reserved her own special grace. An angel is sent to the Virgin,
san Girolamo † 420 d.C. The Letters of St. Jerome 46.2
… The attractions of the world it entirely wants, but its spiritual attractions are for this all the greater. Mary, the mother of the Lord, left the lowlands and made her way to the hill country, when, after receiving the angel’s message, she realized that she bore within her womb the Son of God.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 13.18
… But God judged it better both to take upon Him man through whom to conquer the enemy of the human race, from the race itself that had been conquered; and yet to do this of a virgin, whose conception, not flesh but spirit, not lust but faith, preceded.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.5
… and of His kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born shall be called the Son of God;
1:27
Taziano il Siro † 180 d.C. The Diatessaron 1
[27] And in the sixth month Gabriel the angel was sent from God to Galilee to a [28] city called Nazareth,
Tertulliano † 220 d.C. An Answer to the Jews 9
… the spirit of God’s fear shall fill Him.” For to none of men was the universal aggregation of spiritual credentials appropriate, except to Christ; paralleled as He is to a “flower” by reason of glory, by reason of grace; but accounted “of the root of Jesse,” whence His origin is to be deduced,—to wit, through Mary.
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 59
… This is why Mary is truly presupposed, in order that He may take it from her, and offer it for us as His own. And this Isaiah pointed to in his prophecy, in the words: ‘Behold the Virgin ,’ while Gabriel is sent to her—not simply to a virgin, but ‘to a virgin betrothed to a man
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 2
Of which then is it necessary to speak first? How the Virgin is of David. How then shall we know that she is of David? Hearken unto God, telling Gabriel to go unto “a virgin betrothed to a man (whose name was Joseph), of the house and lineage of David.”
sant'Agostino d'Ippona † 430 d.C. On the Good of Marriage 8
… As, therefore, that was good, which Martha was doing, being engaged in the ministering unto the Saints, but that better, which Mary, her sister, sitting at the feet of the Lord, and hearing His word; thus we praise the good of Susanna in married chastity, but yet we set before her the good of the widow Anna, and, much more, of the Virgin Mary.
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 1.12
… both parents of Christ are mentioned together in the succession) had to be extended, as it is in fact, down rather to Joseph’s name, that no wrong might be done, in the case of this marriage, to the male, and indeed the stronger sex, while at the same time there was nothing detrimental to truth, since Joseph, no less than Mary, was of the seed of David,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.2
The angel of the Lord was sent to the holy Virgin, who was descended from David’s line
1:28
Taziano il Siro † 180 d.C. The Diatessaron 1
[27] And in the sixth month Gabriel the angel was sent from God to Galilee to a [28] city called Nazareth, to a virgin given in marriage to a man named Joseph, of the [29] house of David; and the virgin’s name was Mary.
san Gregorio Taumaturgo † 270 d.C. Four Homilies 1
… and your joy no man taketh from you.” To-day is the illustrious and ineffable mystery of Christians, who have willingly set their hope like a seal upon Christ, plainly declared to us. To-day did Gabriel, who stands by God, come to the pure virgin, bearing to her the glad annunciation, “Hail, thou that art highly favoured!
san Pietro I di Alessandria † 311 d.C. Fragments from the Writings of Peter 9
In the meanwhile the evangelist says with firmness, “The Word was made flesh, and dwelt among us.” From this we learn that the angel, when he saluted the Virgin with the words, “Hail, thou that art highly favoured, the Lord is with thee,”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.7
85. But of what creature can it be said that it fills all things, as is written of the Holy Spirit: “I will pour My Spirit upon all flesh.” This cannot be said of an Angel. Lastly, Gabriel himself, when sent to Mary, said: “Hail, full of grace,”
sant'Ambrogio † 397 d.C. Concerning Virgins 2.2
11. And so, too, when Gabriel visited her,
sant'Ambrogio † 397 d.C. Concerning Widows 4
24. Let us remember then how Mary, how Anna, and how Susanna are spoken of. But since not only must we celebrate their praises but also follow their manner of life, let us remember where Susanna, and Anna, and Mary
san Girolamo † 420 d.C. The Letters of St. Jerome 22.38
Set before you the blessed Mary, whose surpassing purity made her meet to be the mother of the Lord. When the angel Gabriel came down to her, in the form of a man, and said: “Hail, thou that art highly favored; the Lord is with thee,”
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 36
… And so the angel, when he announced to Christ’s mother the coming birth, saluted her thus: “Hail, thou that art full of grace;”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.2
… For it is evident that our Lord sprang out of Judah, of which tribe no one turned his attention to the altar , as the divine apostle said: but about this we will speak more accurately later. And bearing glad tidings to her, he said, Hail thou highly favoured one, the Lord is with thee
1:29
Taziano il Siro † 180 d.C. The Diatessaron 1
… and the virgin’s name was Mary. And the angel entered unto her and said unto her, Peace be unto thee, thou who art filled with grace. Our Lord [30] is with thee, thou blessed amongst women.
san Gregorio Taumaturgo † 270 d.C. Four Homilies 1
… He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob for ever: and of His kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man?”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.18
… This it is that, at the very outset of her recognition, commends the Mother of the Lord to those who read the Scriptures, and, as a credible witness, declares her worthy to be chosen to such an office. For when in her chamber, alone, she is saluted by the angel, she is silent, and is disturbed at his entrance,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 4
… For wondrous indeed was that Virgin, and Luke points out her excellency, saying, that when she heard the salutation, she did not straightway pour herself out, neither did she accept the saying, but “was troubled,” seeking “what manner of salutation this might be.”
san Girolamo † 420 d.C. The Letters of St. Jerome 107.7
… Let her imitate the retirement of Mary whom Gabriel found alone in her chamber and who was frightened,
1:30
Taziano il Siro † 180 d.C. The Diatessaron 1
… and the virgin’s name was Mary. And the angel entered unto her and said unto her, Peace be unto thee, thou who art filled with grace. Our Lord [30] is with thee, thou blessed amongst women. And she, when she beheld, was agitated [31] at his word, and pondered what this salutation could be.
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.12
… Behold, thou shalt conceive, and shalt bring forth a son, and shalt call His name Jesus. The same shall be great, and He shall be called the Son of the Highest; and the Lord God shall give Him the throne of His father David, and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
Everywhere it is Angels as at the Nativity, “for that which is conceived in her,” saith one, “is by the Holy Ghost” ( Matt. i. 20 ): and again to Mary, “Fear not, Mary.” (
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 36
… And so the angel, when he announced to Christ’s mother the coming birth, saluted her thus: “Hail, thou that art full of grace;” and shortly afterwards, “Thou hast found grace with God.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.2
… but about this we will speak more accurately later. And bearing glad tidings to her, he said, Hail thou highly favoured one, the Lord is with thee . And she was troubled at his word, and the angel said to her, Fear not, Mary, for thou hast found favour with God, and shalt bring forth a Son and shalt call His name Jesus
1:31
Taziano il Siro † 180 d.C. The Diatessaron 1
… And the angel entered unto her and said unto her, Peace be unto thee, thou who art filled with grace. Our Lord [30] is with thee, thou blessed amongst women. And she, when she beheld, was agitated [31] at his word, and pondered what this salutation could be. And the angel said unto [32] her, Fear not, Mary, for thou hast found favour with God.
Tertulliano † 220 d.C. On the Flesh of Christ 21
… For in that case a virgin did not conceive, and did not bring forth; since whatever she brought forth from the conception of the Word, is not her own flesh. But is this the only statement of prophecy which will be frustrated? Will not the angel’s announcement also be subverted, that the virgin should “conceive in her womb and bring forth a son?”
san Basilio † 379 d.C. The Hexæmeron 2.4
… Thus, these words “the earth was invisible” are explained by those that follow; “the deep” covered it and itself was in darkness. Thus, the deep is not a multitude of hostile powers, as has been imagined;
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 10
… Wherefore that holy Thing which shall be born of Thee shall be called the Son of God.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.18
18. Now in the first place for the instruction of the women, our sisters, such saintly modesty of the Virgin Mary must not be passed over, brethren. She had given birth to Christ—the Angel had come to her, and said, “Behold, thou shall conceive in thy womb, and bring forth a Son, and shalt call His name Jesus.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.30
… For when Zacharias was yet dumb, the mother gave a name to her newborn son. And when they who were present “made signs to his father what he would have him called, he took a writing-table and wrote” the name which she had already pronounced. So to Mary too the Angel saith, “Behold, thou shalt conceive a Son, and shalt call His name Jesus.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.21
21. “My hand shall hold Him fast, and My arm shall strengthen Him” ( ver. 21 ): because there was a taking up of man; because flesh was assumed in the Virgin’s womb,
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 131
… And, again, Gabriel says to the blessed Virgin, “Behold thou shalt conceive in thy womb, and bring forth a son and shalt call His name Jesus”
1:32
san Giustino † 165 d.C. The First Apology 33
… And the angel of God who was sent to the same virgin at that time brought her good news, saying, “Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins,”
Taziano il Siro † 180 d.C. The Diatessaron 1
… Our Lord [30] is with thee, thou blessed amongst women. And she, when she beheld, was agitated [31] at his word, and pondered what this salutation could be. And the angel said unto [32] her, Fear not, Mary, for thou hast found favour with God. Thou shalt now conceive, [33] and bear a son, and call his name Jesus .
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.2
… for thou hast found favour with God.” And he says concerning the Lord: “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.16.3
… “He shall he great, and shall be called the Son of the Highest; and the Lord shall give unto Him the throne of His father David;”
Origene † 254 d.C. Origen's Commentary on Matthew 13.26
… And so we must suppose that there is a certain measure of spiritual stature unto which the most perfect soul can attain by magnifying the Lord, and become great. Thus, then, these became great, of whom this is written, Isaac, and Moses, and John, and the Saviour Himself above all; for also about Him Gabriel said, “He shall be great;”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.23
… Take, too, as my witnesses the children who cried aloud, Hosanna to the Son of David , blessed is the King of Israel . And the blind men also say, Son of David, have mercy on us . Gabriel too testifies plainly to Mary, saying, And the Lord God shall give unto Him the throne of His father David
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.3
6. Whereas, then, Matthew had in view the kingly character, and Luke the priestly, they have at the same time both set forth pre-eminently the humanity of Christ: for it was according to His humanity that Christ was made both King and Priest. To Him, too, God gave the throne of His father David, in order that of His kingdom there should be none end.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.18
… She had given birth to Christ—the Angel had come to her, and said, “Behold, thou shall conceive in thy womb, and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 10.15
… For so likewise is it said by the Angel: “God shall give unto Him the throne of His father David.”
1:33
Taziano il Siro † 180 d.C. The Diatessaron 1
… And the angel said unto [32] her, Fear not, Mary, for thou hast found favour with God. Thou shalt now conceive, [33] and bear a son, and call his name Jesus . This shall be great, and shall be called the Son of the Most High; and the Lord God will give him the throne of [34] David his father: and he shall rule over the house of Jacob for ever;
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.9.2
… myrrh , because it was He who should die and be buried for the mortal human race; gold , because He was a King, “of whose kingdom is no end;”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.27
… uttering such blasphemies to his own perdition. For he has not listened to the Lord, saying, The Son abideth for ever . He has not listened to Gabriel, saying, And He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
… Must He cease to be King, or be removed from Heaven? Why, who shall make Him cease, or for what cause? What a bold and very anarchical interpreter you are; and yet you have heard that Of His Kingdom there shall be no end .
sant'Agostino d'Ippona † 430 d.C. City of God 22.1
… This blessedness is named eternal, not because it shall endure for many ages, though at last it shall come to an end, but because, according to the words of the gospel, “of His kingdom there shall be no end.”
sant'Agostino d'Ippona † 430 d.C. Concerning the Nature of Good, Against the Manichæans 22
… For every measure in so far as it is a measure is good; whence nothing can be called measured, modest, modified, without praise, although in another sense we use measure for limit, and speak of no measure where there is no limit, which is sometimes said with praise as when it is said: "And of His kingdom there shall be no limit."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 55.9
… For it was foretold, foretold distinctly, that they should perish. For we cannot deny that it was foretold. Thy Lord for whom thou art waiting, hath told thee, “Nation shall rise up against nation, and kingdom against kingdom.” The kingdoms of the earth have their changes; He will come of whom it is said, “and of His kingdom there shall be no end.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.4
… Observe now how this is being fulfilled and done in the Church, and in these times.…Every earthly commonwealth, sometime assuredly to perish, whereof the kingdom is to pass away, when there shall come that kingdom, whereof we pray, “Thy kingdom come;” and whereof hath been foretold, “And of His kingdom shall be no end:”
1:34
Taziano il Siro † 180 d.C. The Diatessaron 1
… Thou shalt now conceive, [33] and bear a son, and call his name Jesus . This shall be great, and shall be called the Son of the Most High; and the Lord God will give him the throne of [34] David his father: and he shall rule over the house of Jacob for ever; and to his [35] kingdom there shall be no end.
san Gregorio Taumaturgo † 270 d.C. Twelve Topics on the Faith 4
How could one say that Christ was born of the seed of man by the Virgin, when the holy Gospel and the angel, in proclaiming the good tidings, testify of Mary the Virgin that she said, “How shall this be, seeing I know not a man?”
san Basilio † 379 d.C. The Letters 235.3
… “The Lord knoweth them that are his.” Does He know the essence of them that are His, but is ignorant of the essence of those who disobey Him? “Adam knew his wife.” Did he know her essence? It is said of Rebekah “She was a virgin, neither had any man known her,” and “How shall this be seeing I know not a man?”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.32
32. But thou wonderest at the event: even she herself who bare him wondered at this. For she saith to Gabriel, How shall this be to me, since I know not a man? But he says, The Holy Ghost shall came upon thee, and the power of the Highest shall overshadow thee: wherefore also the holy thing which is to be born shall be called the Son of God
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 4
… Since if she herself, who was to receive so great a favor, is affected somewhat after the manner of man, and saith, “How shall this be, seeing I know not a man?”
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 4
… and his parents knew not of it.” Observe also what Mary herself, who had replied to Gabriel with the words,
sant'Agostino d'Ippona † 430 d.C. City of God 16.24
… Now he does not say, How shall I know, as if he did not yet believe; but he says, “Whereby shall I know,” meaning that some sign might be given by which he might know the manner of those things which he had believed, just as it is not for lack of faith the Virgin Mary says, “How shall this be, seeing I know not a man?”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.5
… but also because it is most plainly and expressly said in the Gospel in answer to the Virgin Mary, when she asked of the angel, “How shall this be?” “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.”
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 4
… but, before He was conceived, chose it, already dedicated to God, as that from which to be born. This is shown by the words which Mary spake in answer to the Angel announcing to her her conception; “How,” saith she, “shall this be, seeing I know not a man?”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.57
… nor should they, from whose infant age the Lord has inculcated in us a lesson of humility, be lifted up into pride by the error of others. He only was born without sin whom a virgin conceived without the embrace of a husband,—not by the concupiscence of the flesh, but by the chaste submission of her mind.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 99.7
… for I perceive that virtue is gone out of me.” For that the Holy Spirit is also designated by the name of virtue, is both clear from the passage where the angel, in reply to Mary’s question, “How shall this be, seeing I know not a man?” said, “The Holy Ghost shall come upon thee, and the power [virtue] of the highest shall overshadow thee;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.18
… Of which Holy Spirit, when, sent to His Mother full of grace, the Angel was speaking, to her enquiring in what manner it could come to pass that she was announced as going to bear, seeing she knew not a man:
Teodoreto di Cirro † 458 d.C. Counter-statements of Theodoret 1
… saying in reply to Mary when she asked, “How shall this be, seeing I know not a man?” “The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee; therefore also that holy thing that shall be born of thee shall be called the Son of God.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.2
… And she was troubled at his word, and the angel said to her, Fear not, Mary, for thou hast found favour with God, and shalt bring forth a Son and shalt call His name Jesus ; for He shall save His people from their sins . Hence it comes that Jesus has the interpretation Saviour. And when she asked in her perplexity, How can this be, seeing I know not a man
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.13
… How shall this be , said the holy Virgin, seeing I know not a man? And the archangel Gabriel answered her: The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee
1:35
san Giustino † 165 d.C. Dialogue with Trypho 100
… But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God;
Taziano il Siro † 180 d.C. The Diatessaron 1
… This shall be great, and shall be called the Son of the Most High; and the Lord God will give him the throne of [34] David his father: and he shall rule over the house of Jacob for ever; and to his [35] kingdom there shall be no end. Mary said unto the angel, How shall this be to [36] me when no man hath known me?
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.21.4
… therefore also that holy thing which shall be born of thee shall be called the Son of God;”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.1.3
3. Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of [the natural] birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her:
Tertulliano † 220 d.C. An Answer to the Jews 13
… “Before daybreak shall they arise unto Me, saying, Let us go and return unto the Lord our God, because Himself will draw us out and free us. After a space of two days, on the third day” —which is His glorious resurrection—He received back into the heavens (whence withal the Spirit Himself had come to the Virgin
Tertulliano † 220 d.C. The Five Books Against Marcion 4.7
… so did he acknowledge Him whom he knew (to be both). For he remembered how that the prophet had prophesied of “the Holy One” of God, and how that God’s name of “Jesus” was in the son of Nun. These facts he had also received from the angel, according to our Gospel: “Wherefore that which shall be born of thee shall be called the Holy One , the Son of God;”
Tertulliano † 220 d.C. On the Flesh of Christ 14
… Forasmuch, however, as it has been declared concerning the Son Himself, “Thou hast made Him a little lower than the angels” how will it appear that He put on the nature of angels if He was made lower than the angels, having become man, with flesh and soul as the Son of man? As “the Spirit of God,” however, and “the Power of the Highest,”
Tertulliano † 220 d.C. Against Praxeas 26
… it is sufficient to remark that He who had to be born of a virgin is announced in express terms by the angel himself as the Son of God: “The Spirit of God shall come upon thee, and the power of the Highest shall overshadow thee; therefore also the Holy Thing that shall be born of thee shall be called the Son of God .”
Tertulliano † 220 d.C. Against Praxeas 27
… whereas these relations are not themselves the same as He whose relations they are said to be, but they proceed from Him and appertain to Him. However, another refutation awaits them on this point of their heresy. See, say they, it was announced by the angel: “Therefore that Holy Thing which shall be born of thee shall be called the Son of God.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.30
… the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), “The Holy Ghost will come upon thee”—Sophia is the Spirit—“and the power of the Highest will overshadow thee”—the Highest is the Demiurge,—“wherefore that which shall be born of thee shall be called holy.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 7.14
… This, he says, is that which has been declared: “The Holy Spirit will come upon thee,”
sant'Ippolito † 235 d.C. The Discourse on the Holy Theophany 9
… This is the Spirit that was given to the apostles in the form of fiery tongues. This is the Spirit that David sought when he said, “Create in me a clean heart, O God, and renew a right spirit within me.” Of this Spirit Gabriel also spoke to the Virgin, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.”
Origene † 254 d.C. Origen De Principiis 1.3.2
… where it is said, “The Holy Spirit which is in thee.” And in the New Testament we have abundant testimonies, as when the Holy Spirit is described as having descended upon Christ, and when the Lord breathed upon His apostles after His resurrection, saying, “Receive the Holy Spirit;” and the saying of the angel to Mary, “The Holy Spirit will come upon thee;”
Origene † 254 d.C. Origen De Principiis 2.6.7
… But we see also very many other statements in holy Scripture respecting the meaning of the word “shadow,” as that well-known one in the Gospel according to Luke, where Gabriel says to Mary, “The Spirit of the Lord shall come upon thee, and the power of the Highest shall overshadow thee.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.7
… On these points I cannot now enlarge; this work must not be unduly expanded. To establish the fact that power is different from spirit, it will be enough to cite the text,
Origene † 254 d.C. Origen's Commentary on Matthew 10.17
… Now those who say so wish to preserve the honour of Mary in virginity to the end, so that that body of hers which was appointed to minister to the Word which said, “The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee,”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.11
… “And the angel, answering, said to her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Wherefore that holy thing which is born of thee shall be called the Son of God.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 24
… “The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore also the Holy Thing which is born of thee shall be called the Son of God.”
san Gregorio Taumaturgo † 270 d.C. Twelve Topics on the Faith 4
… therefore also that holy thing which shall be born of thee shall be called the Son of the Highest.”
san Pietro I di Alessandria † 311 d.C. Fragments from the Writings of Peter 2
… For he shows that He was conceived in the womb, and was to become flesh; as it is written, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God;”
san Pietro I di Alessandria † 311 d.C. Fragments from the Writings of Peter 9
… therefore also that holy thing which shall be born of thee shall be called the Son of God.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 2.26
… an Angel blesses Mary and promises that she, a virgin, shall be the mother of the Son of God. Conscious of her virginity, she is distressed at this hard thing; the Angel explains to her the mighty working of God, saying, The Holy Ghost shall come from above into thee, and the power of the Most High shall overshadow thee
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 10.17
… Calling Him ‘Man’ he expresses His birth from the Virgin, who in the exercise of her office as mother, performed the duties of her sex in the conception and birth of man. And when he says, The second man from heaven he testifies His origin from the Holy Ghost, Who came upon the Virgin
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.26
… For he says, ‘The Holy Ghost shall come upon thee, and the Power of the Highest shall overshadow thee: therefore also that Holy Thing which shall be born of thee, shall be called the Son of God
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.2
… Now His death on the cross witnesses to His birth from the woman. For He that died was also born. And the Annunciation of Gabriel declares His generation by the Father, namely [the power of the Highest shall overshadow thee].
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.6
6. This is the Holy Ghost, who came upon the Holy Virgin Mary; for since He who was conceived was Christ the Only-begotten, the power of the Highest overshadowed her , and the Holy Ghost came upon her
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
XXIX. This, then, is what may be said by one who admits the silence of Scripture. But now the swarm of testimonies shall burst upon you from which the Deity of the Holy Ghost
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 38
… and in all points except sin was made man. Conceived by the Virgin,
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.7
… “For the Spirit of the Lord filled the whole world.” And you find it said of all who had consorted with the Apostles that, “filled with the Holy Spirit they spoke the word of God with boldness.” You see that the Spirit gives both fulness and boldness, Whose operation the archangel announces to Mary, saying: “The Holy Spirit shall come on thee.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.5
… since the Lord Himself, Whom the Angels serve, was begotten by the Holy Spirit coming upon the Virgin, as, according to Matthew, the Angel said to Joseph: “Joseph, thou son of David, fear not to take Mary thy wife, for that which shall be born of her is of the Holy Spirit.” And according to Luke, he said to Mary: “The Holy Spirit shall come upon thee.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.11
… Since, then, the mystery of the Incarnation is to be adored, and the Incarnation is the work of the Spirit, as it is written, “The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee, and that Holy Thing Which shall be born of thee shall be called the Son of God,”
sant'Ambrogio † 397 d.C. On the Mysteries 3
13. You hear that our fathers were under the cloud, and that a kindly cloud, which cooled the heat of carnal passions. That kindly cloud overshadows those whom the Holy Spirit visits. At last it came upon the Virgin Mary, and the Power of the Highest overshadowed her,
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 32
… There is a fourth sort of human generation of which I can tell you. “The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee. Wherefore that
sant'Agostino d'Ippona † 430 d.C. City of God 16.24
… And when she asked this, she was told, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.”
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 37
… For when the Virgin asked the angel how this which he had announced should be, seeing she knew not a man, the angel answered, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 16.15
… and yet He is like, for He too was born of a woman, to whom it was said, "That holy thing which shall be born of thee shall be called the Son of God."
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 30
… And, moreover, when the Virgin asked how that should come to pass which was told her by the angel, the angel answered, “The Holy Ghost shall come over on to thee and the power of the Highest shall overshadow thee, therefore that holy thing that shall be born of thee shall be called the Son of God.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 32.6
… that Anna the widow, a prophetess, also recognized Him; that John, who baptized Him, recognized Him; that Zacharias, being filled with the Holy Ghost, said many things; that Mary herself received the Holy Ghost to conceive the Lord.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.10
Apart from this bond of mortal concupiscence was Christ born without a male, of a virgin conceiving by the Holy Ghost. He cannot be said to have been conceived in iniquity, it cannot be said, In sins His mother nourished Him in the womb, to whom was said, “The Holy Ghost shall come upon thee, and the Virtue of the Highest shall overshadow thee.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.18
… …he saith, “The Holy Spirit shall come over upon thee, and the virtue of the Most Highest shall overshadow thee,” that is, shall make a shadow for thee, “wherefore that Holy Thing which shall be born of thee, shall be called the Son of God.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 5.5
… for the archangel thus describes the manner of His conception: “The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee: therefore that which shall be born of thee shall be called holy, the Son of God.”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.2
… Hear then what the archangel Gabriel announces to the Virgin Mary. “The Holy Ghost,” he says, “shall come upon thee, and the power of the Most High shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.6
… “The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“Again the true lawgiver, of whom Moses was a type, hewed for Himself out of our earth the slabs of nature. No wedlock fashioned for Him the flesh that was to receive the godhead, but He Himself is made the hewer of His own flesh, graven as it is by the finger of God. For the Holy Ghost came upon the Virgin, and the power of the Highest overshadowed her.
papa san Leone I Magno † 461 d.C. Letters 28
… Or is it possible that he thought our Lord Jesus Christ was not of our nature for this reason, that the angel, who was sent to the blessed Mary ever Virgin, says, “The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee: and therefore that Holy Thing also that shall be born of thee shall be called the Son of God
papa san Leone I Magno † 461 d.C. Sermons 22
… For when God was born in the flesh, God Himself was the Father, as the archangel witnessed to the Blessed Virgin Mary: “because the Holy Spirit shall come upon thee, and the power of the most High shall overshadow thee: and therefore, that which shall be born of thee shall be called holy, the Son of God
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.2
… Hence it comes that Jesus has the interpretation Saviour. And when she asked in her perplexity, How can this be, seeing I know not a man ? the angel again answered her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that holy thing which shall be born of thee shall be called the Son of God
1:36
Taziano il Siro † 180 d.C. The Diatessaron 1
… and to his [35] kingdom there shall be no end. Mary said unto the angel, How shall this be to [36] me when no man hath known me? The angel answered and said unto her, The [Arabic, p. 4] Holy Spirit will come, and the power of the Most High shall rest upon thee, and therefore shall he that is born of thee be pure, and shall be called the Son [37] of God.
san Gregorio Taumaturgo † 270 d.C. Four Homilies 3
… And how is this made plain? The archangel himself gives us the interpretation, when he says to the virgin: “Behold, thy relation Elisabeth, she hath also conceived a son in her old age: and this is now the sixth month with her, who was called barren.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 17
He puts the “I knew Him not” repeatedly. On what account, and wherefore? He was His kinsman according to the flesh. “Behold,” saith the angel, “thy cousin Elisabeth, she also hath received a son.” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.3
… And of this Zacharias the same evangelist has recorded the fact, that the woman whom he had for wife was one of the daughters of Aaron, which is to say she belonged to the tribe of the priests.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.2
… Moreover, since this woman’s connection with the priestly family also is a matter not left in absolute obscurity, inasmuch as Luke inserts the statement that Elisabeth, whom he records to be of the daughters of Aaron, was her cousin,
1:37
Taziano il Siro † 180 d.C. The Diatessaron 1
… 4] Holy Spirit will come, and the power of the Most High shall rest upon thee, and therefore shall he that is born of thee be pure, and shall be called the Son [37] of God. And lo, Elizabeth thy kinswoman, she also hath conceived a son in her old [38] age; and this is the sixth month with her, her that is called barren.
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 66
… Men, however, ask why He does not do this; but they who raise the question consider not duly the fact that they are human. I am quite certain that, as nothing is impossible with God
1:38
san Giustino † 165 d.C. Dialogue with Trypho 100
… But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; and she replied, ‘Be it unto me according to thy word.’ ”
Taziano il Siro † 180 d.C. The Diatessaron 1
… And lo, Elizabeth thy kinswoman, she also hath conceived a son in her old [38] age; and this is the sixth month with her, her that is called barren. For nothing is [39] difficult for God.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.22.4
4. In accordance with this design, Mary the Virgin is found obedient, saying, “Behold the handmaid of the Lord; be it unto me according to thy word.”
Tertulliano † 220 d.C. To His Wife 2.6
… From hell what mention of God (arises)? what invocation of Christ? Where are the fosterings of faith by the interspersion of the Scriptures (in conversation)? Where the Spirit? where refreshment? where the divine benediction? All things are strange, all inimical, all condemned; aimed by the Evil One for the attrition of salvation!
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.56
… and that none who are born of the woman, that trusted the serpent and so was corrupted through desire, are delivered from the body of this death, except by the Son of the virgin who believed the angel and so conceived without desire.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.21
21. “And save the Son of Thine handmaid.” The Lord is the Son of the handmaid. Of what handmaid? Her who when He was announced as about to be born of her, answered and said, “Behold the handmaid of the Lord: be it unto me according to Thy word.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… Wherefore we acknowledge one Christ, one Son, our Lord Jesus Christ; knowing that being coeternal with His own Father as touching His Godhead, by virtue of which also He is creator of all, He deigned, after the assent of the Holy Virgin, when she said to the angel ‘Behold the handmaid of the Lord, be it unto me according to thy word’
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.67
… But the Only-begotten Son, the Word before the Ages, was made man. He is, then, the true God and eternal life. Certainly, when the holy Virgin was about to conceive Him, and heard the angel speaking to her, she said, Behold the hand-maid of the Lord; be it unto me according to thy word (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.2
… the angel again answered her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that holy thing which shall be born of thee shall be called the Son of God . And she said to him, Behold the handmaid of the Lord: be it unto me according to Thy word
1:39
Taziano il Siro † 180 d.C. The Diatessaron 1
… Whence have I this privilege , that the mother of my [45] Lord should come unto me? When the sound of thy salutation reached my ears, [46] with great joy rejoiced the babe in my womb. And blessed is she who believed [47] that what was spoken to her from the Lord would be fulfilled. And Mary said,
1:40
Taziano il Siro † 180 d.C. The Diatessaron 1
[40] And then Mary arose in those days and went in haste into the hill country, to a [41] city of Judah;
1:41
Taziano il Siro † 180 d.C. The Diatessaron 1
[40] And then Mary arose in those days and went in haste into the hill country, to a [41] city of Judah; and entered into the house of Zacharias, and asked for the health of [42] Elizabeth.
Tertulliano † 220 d.C. A Treatise on the Soul 26
… If there was to be bearing at all in the case, it was only fitting that they should be born without a soul, (as the philosopher would say,) who had been irregularly conceived. However, even these have life, each of them in his mother’s womb. Elizabeth exults with joy, (for) John had leaped in her womb;
Tertulliano † 220 d.C. On the Flesh of Christ 21
… No flesh can speak of a mother’s womb but that which is itself the offspring of that womb; nor can any be the offspring of the said womb if it owe its birth solely to itself. 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.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.30
… It is to be noticed that on the former occasion, when the voice of Mary’s salutation came to the ears of Elisabeth, the babe John leaped in the womb of his mother, who then received the Holy Spirit, as it were, from the ground. For it came to pass, we read,
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.9
… “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?”
san Gregorio Taumaturgo † 270 d.C. Four Homilies 2
Thus the holy Virgin, while still in the flesh, maintained the incorruptible life, and received in faith the things which were announced by the archangel. And thereafter she journeyed diligently to her relation Elisabeth in the hill-country. “And she entered into the house of Zacharias, and saluted Elisabeth,”
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… For joy and a settled state of soul show the holiness of him who is present. Thus Abraham beholding the Lord rejoiced ; so also John
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.53
… For when Simeon was sanctifying the body of the Child who sanctifies all, that body received the priesthood in its sanctification. And again, when Simeon was prophesying over Him, prophecy quickly entered the hearing of the Child. For if John leaped in the womb and perceived the voice of the Mother of our Lord,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.7
7. This Holy Spirit wrought in Elisabeth; for He recognises not virgins only, but matrons also, so that their marriage be lawful. And Elisabeth was filled with the Holy Ghost
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 38
XVII. Now then I pray you accept His Conception, and leap before Him; if not like John from the womb,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
… for as He is Spirit and Flesh, so He consecrates us by Spirit and water. John will not receive Him; Jesus contends. “I have need to be baptized of Thee” says the Voice to the Word, the Friend to the Bridegroom; he that is above all among them that are born of women, to Him Who is the Firstborn of every creature; he that leaped in the womb,
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.9
… Nay, surely he was—surely he was in being who worshipped his Maker; he was in being who spake in his mother’s womb. And so Elisabeth was filled with the spirit of her son, and Mary sanctified by the Spirit of hers, for thus you may find it recorded, that “the babe leaped in her womb, and Elisabeth was filled with the Holy Ghost.”
san Girolamo † 420 d.C. The Letters of St. Jerome 24.2
… For all that comes before works should be counted of grace; although, doubtless, God foreknew the future when He sanc tified Jeremiah as yet unborn, when He made John to leap in his mother’s womb,
san Girolamo † 420 d.C. The Letters of St. Jerome 107.3
… You have exchanged a fertility bound up with sorrow for offspring which shall never die. For I am confident that having given to the Lord your first-born you will be the mother of sons. It is the first-born that is offered under the Law. Samuel and Samson are both instances of this, as is also John the Baptist who when Mary came in leaped for joy.
san Girolamo † 420 d.C. The Letters of St. Jerome 124.8
… “this too must be considered; why the human soul is diversely acted upon now by influences of one kind and now by influences of another.” And he surmises that this is due to conduct which has preceded birth. It is for this, he argues, that John leaps in his mother’s womb when at Mary’s salutation Elizabeth declares herself unworthy of her notice.
san Girolamo † 420 d.C. The Letters of St. Jerome 130.4
… both of whom confined and mortified their loins with girdles of skin, while the second of them is said to have come in the spirit and power of Elijah as the forerunner of the Lord. As such he prophesied while still in his mother’s womb,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.15
… From this, however, it is evident that, although he did know Him [in a certain sense] before this time,—for he even leaped in his mother’s womb when Mary visited Elisabeth,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 52.8
… For it was not without the Holy Spirit that the prophets predicted the events of the future; nor was it so that the aged Simeon and the widowed Anna knew by the Holy Spirit the infant Lord; and that Zacharias and Elisabeth uttered by the Holy Spirit so many predictions concerning Him, when He was not yet born, but only conceived.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 109.2
… But these were certainly not with Him on that occasion, and had already believed on Him at some previous period. I say nothing of the aged Simeon, who believed on Him when an infant; of Anna the prophetess; of Zachariah and Elisabeth, who prophesied of Him before He was born of the Virgin;
1:42
Taziano il Siro † 180 d.C. The Diatessaron 1
[40] And then Mary arose in those days and went in haste into the hill country, to a [41] city of Judah; and entered into the house of Zacharias, and asked for the health of [42] Elizabeth. And when Elizabeth heard the salutation of Mary, the babe leaped in [43] her womb.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.21.5
… 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;”
Tertulliano † 220 d.C. On the Flesh of Christ 21
… 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”?
san Gregorio Taumaturgo † 270 d.C. Four Homilies 2
… And that was the sign of a marvellous jubilation. For wherever she was who was highly favoured, there she filled all things with joy. “And Elisabeth spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? Blessed art thou among women.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.5
38. The birth from the Virgin was, then, the work of the Spirit. The fruit of the womb is the work of the Spirit, according to that which is written: “Blessed art thou among women, and blessed is the Fruit of thy womb.”
1:43
Teodoto † fl. 160 d.C. Excerpts of Theodotus 1
… and that, on the seed being deposited, the spirit, which is in the seed, is, so to speak, appropriated, and is thus assumed into conjunction in the process of formation. He cited as a proof to all, how, when the angels give glad tidings to the barren, they introduce souls before conception. And in the Gospel “the babe leapt”
Taziano il Siro † 180 d.C. The Diatessaron 1
… and entered into the house of Zacharias, and asked for the health of [42] Elizabeth. And when Elizabeth heard the salutation of Mary, the babe leaped in [43] her womb. And Elizabeth was filled with the Holy Spirit; and cried with a loud voice and said unto Mary, Blessed art thou amongst women, and blessed is the [44] fruit that is in thy womb.
Tertulliano † 220 d.C. On the Flesh of Christ 21
… 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?”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.7
7. This Holy Spirit wrought in Elisabeth; for He recognises not virgins only, but matrons also, so that their marriage be lawful. And Elisabeth was filled with the Holy Ghost , and prophesied; and that noble hand-maiden says of her own Lord, And whence is this to me, that the Mother of my Lord should come to me
san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… And who is that John? “The voice of one crying in the wilderness, Make ye ready the way of the Lord, make his paths straight.” He who used to say, “Behold the Lamb of God, which taketh away the sins of the world”: I say too little, he who from his mother’s womb cried out,
papa san Leone I Magno † 461 d.C. Letters 124
… This Elizabeth also knew, as Luke the evangelist declares, when she said: “Whence is this to me that the mother of my Lord should come to me
1:44
Taziano il Siro † 180 d.C. The Diatessaron 1
… And when Elizabeth heard the salutation of Mary, the babe leaped in [43] her womb. And Elizabeth was filled with the Holy Spirit; and cried with a loud voice and said unto Mary, Blessed art thou amongst women, and blessed is the [44] fruit that is in thy womb. Whence have I this privilege , that the mother of my [45] Lord should come unto me?
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 3.6
… clothed with a garment of camel’s hair, and shewing in himself the pattern of the ascetic life; who also was sanctified by the Holy Ghost while yet he was carried in his mother’s womb. Jeremiah was sanctified, but did not prophesy, in the womb : John alone while carried in the womb leaped for joy
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.9
114. What, again, shall I say of John, of whom his holy mother testifies that, whilst he yet lay in her womb, he perceived in spirit the presence of his Lord, and leaped for joy, as we remember it to be written, his mother saying: “For lo, as soon as the voice of the salutation entered mine ears, the babe leaped in my womb for joy.”
Tirannio Rufino † 411 d.C. The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.27-2
… whereas the words about the Spirit, which as you may remember, are expressed in the ordinary way, you not only did not pass over but added a few words of your own to make the expression more clear. And so in the note on the words,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.85
… and the same person he recognised as his Lord and his God, for, as he himself says, he received of His fullness. On account of this vision, among those born of woman, there has arisen no greater than he; because, of all who foretold Christ, he alone saw what many righteous men and prophets desired to see and saw not. He saluted Christ from the womb;
1:45
Taziano il Siro † 180 d.C. The Diatessaron 1
… and cried with a loud voice and said unto Mary, Blessed art thou amongst women, and blessed is the [44] fruit that is in thy womb. Whence have I this privilege , that the mother of my [45] Lord should come unto me? When the sound of thy salutation reached my ears, [46] with great joy rejoiced the babe in my womb.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.26
… And what are the nuptial pledges of the Virgin, the holy bride? And I will betroth thee unto Me in faithfulness . And Elizabeth, talking with Mary, speaks in like manner: And blessed is she that believed; for there shall be a performance of those things which were told her from the Lord
1:46
Taziano il Siro † 180 d.C. The Diatessaron 1
… Whence have I this privilege , that the mother of my [45] Lord should come unto me? When the sound of thy salutation reached my ears, [46] with great joy rejoiced the babe in my womb. And blessed is she who believed [47] that what was spoken to her from the Lord would be fulfilled.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.2
… 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.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.7.1
… a light for the revelation of the Gentiles, and the glory of the people Israel.” And the angels, in like manner, announced tidings of great joy to the shepherds who were keeping watch by night. Moreover, Mary said, “My soul doth magnify the Lord, and my spirit hath rejoiced in God my salvation;”
Tertulliano † 220 d.C. A Treatise on the Soul 26
… 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.
san Gregorio Taumaturgo † 270 d.C. Four Homilies 2
… and summing up in a short discourse the mysteries of Christ. “And Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour,” and so forth. “He hath holpen His servant Israel in remembrance of His mercy, and of the covenant which He established with Abraham and with his seed for ever.”
papa san Leone I Magno † 461 d.C. Sermons 1
… so that all the days of my life being ready for the service of Almighty God , and for my duties towards you, I may with confidence entreat the Lord : “Holy Father, keep in Thy name those whom Thou hast given me :” and while you ever go on unto salvation, may “my soul magnify the Lord
1:47
sant'Ignazio di Antiochia † 108 d.C. The lowly handmaid of Christ Jesus to Ignatius, her beloved fellow-disciple 1
… Now I will come in company with John to visit thee, and those that are with thee. Stand fast in the faith, and show thyself a man; nor let the fierceness of persecution move thee, but let thy spirit be strong and rejoice in God thy Saviour.
Taziano il Siro † 180 d.C. The Diatessaron 1
[48] And my spirit hath rejoiced in God my Saviour,
1:48
Taziano il Siro † 180 d.C. The Diatessaron 1
[49] Who hath looked upon the low estate of his handmaiden:
san Girolamo † 420 d.C. Against the Pelagians 1.16
… Elizabeth and Zacharias, whom you adduce and with whom you cover yourself as with an impenetrable shield, may teach us how far they are beneath the holiness of blessed Mary, the Lord’s Mother, who, conscious that God was dwelling in her, proclaims without reserve,
1:49
Taziano il Siro † 180 d.C. The Diatessaron 1
[50] For he hath done great things for me, who is mighty,
1:50
Taziano il Siro † 180 d.C. The Diatessaron 1
[51] And his mercy embraceth them who fear him,
1:51
Taziano il Siro † 180 d.C. The Diatessaron 1
[52] [Arabic, p. 5] He wrought the victory with his arm,
san Gregorio Taumaturgo † 270 d.C. Four Homilies 2
… and by my womb the fulness of all generations is headed up together for sanctification. For He hath blessed every age, both men and women, both young men and youths, and old men. “He hath made strength with His arm,”
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.24
… He only requires of men a pure mind and a spotless soul, and by these He weighs their deeds of virtue and piety. He is pleased with gentleness and modesty; He loves the meek , and hates those who excite contentions; He loves faith, chastises unbelief; He breaks all power of boasting , and punishes the insolence of the proud
1:52
Taziano il Siro † 180 d.C. The Diatessaron 1
[53] He overthrew them that acted haughtily from their thrones,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 10.4.8
… great is he ‘who changeth times and seasons, who exalteth and debaseth kings’; ‘who raiseth up the poor from the earth and lifteth up the needy from the dunghill.’ ‘He hath put down princes from their thrones and hath exalted them of low degree from the earth. The hungry he hath filled with good things and the arms of the proud he hath broken.’
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.24
… He is pleased with gentleness and modesty; He loves the meek , and hates those who excite contentions; He loves faith, chastises unbelief; He breaks all power of boasting , and punishes the insolence of the proud . Men exalted with pride He utterly overthrows, and rewards the humble
1:53
Taziano il Siro † 180 d.C. The Diatessaron 1
[54] He satisfied with good things the hungry,
1:54
Taziano il Siro † 180 d.C. The Diatessaron 1
[55] He helped Israel his servant,
san Gregorio Taumaturgo † 270 d.C. Four Homilies 2
… and for this reason they were filled with the riches of the divine mysteries. For the Christ who was born of the Virgin, and who is our God, has given over the whole inheritance of divine blessings to the Gentiles. “He hath holpen His servant Israel.”
1:55
Taziano il Siro † 180 d.C. The Diatessaron 1
[56] (According as he spake with our fathers)
1:56
Taziano il Siro † 180 d.C. The Diatessaron 1
[57] And Mary abode with Elizabeth about three months, and returned unto her house.
sant'Ambrogio † 397 d.C. Concerning Virgins 2.2
12. And holy Scripture points out how modest she was towards her neighbours. For she became more humble when she knew herself to be chosen of God, and went forthwith to her kinswoman in the hill country, not in order to gain belief by anything external, for she had believed the word of God. “Blessed,” she said, “art thou who didst believe.”
1:57
Taziano il Siro † 180 d.C. The Diatessaron 1
… And every one wondered. [65] And immediately his mouth was opened, and his tongue, and he spake and [66] praised God. And fear fell on all their neighbours: and this was spoken of in all [67] the mountains of Judah. And all who heard pondered in their hearts and said, What shall this child be? And the hand of the Lord was with him.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.5
… And, behold, there was a man in Jerusalem whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was in him.
1:58
Taziano il Siro † 180 d.C. The Diatessaron 1
[58, 59] And Elizabeth’s time of delivery was come; and she brought forth a son.
1:59
Taziano il Siro † 180 d.C. The Diatessaron 1
[58, 59] And Elizabeth’s time of delivery was come; and she brought forth a son. And her neighbours and kinsfolk heard that God had multiplied his mercy towards her; [60] and they rejoiced with her.
1:60
Taziano il Siro † 180 d.C. The Diatessaron 1
[58, 59] And Elizabeth’s time of delivery was come; and she brought forth a son. And her neighbours and kinsfolk heard that God had multiplied his mercy towards her; [60] and they rejoiced with her. And when it was the eighth day, they came to circumcise the child, and called him Zacharias, calling him by the name of his father. [61]
1:61
Taziano il Siro † 180 d.C. The Diatessaron 1
… And her neighbours and kinsfolk heard that God had multiplied his mercy towards her; [60] and they rejoiced with her. And when it was the eighth day, they came to circumcise the child, and called him Zacharias, calling him by the name of his father. [61] And his mother answered and said unto them, Not so; but he shall be called John. [62]
1:62
Taziano il Siro † 180 d.C. The Diatessaron 1
… [60] and they rejoiced with her. And when it was the eighth day, they came to circumcise the child, and called him Zacharias, calling him by the name of his father. [61] And his mother answered and said unto them, Not so; but he shall be called John. [62] And they said unto her, There is no man of thy kindred that is called by this name. [63, 64]
1:63
Taziano il Siro † 180 d.C. The Diatessaron 1
… [61] And his mother answered and said unto them, Not so; but he shall be called John. [62] And they said unto her, There is no man of thy kindred that is called by this name. [63, 64] And they made signs to his father, saying , How dost thou wish to name him?
Origene † 254 d.C. Origen's Commentary on Matthew 13.2
… been called John, as is plain from the saying of the angel who appeared to Zacharias, “Fear not, Zacharias, for thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John;” and from the fact that Zacharias regained his speech after he had written in the tablet, that he who had been born should be called John.
sant'Ambrogio † 397 d.C. Concerning Virgins 1.1.4
… And yet if we consider what we read in the writings of the Gospel, and the deeds of the priests, and the holy prophet Zacharias is taken as an instance, he will find that there is something which the voice cannot explain, but the pen can write. And if the name John restored speech to his father,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.30
… And therefore doth the Angel bid them both give the Child a name, and hereby is the authority of both parents established. For when Zacharias was yet dumb, the mother gave a name to her newborn son. And when they who were present “made signs to his father what he would have him called, he took a writing-table and wrote”
1:64
Taziano il Siro † 180 d.C. The Diatessaron 1
… [61] And his mother answered and said unto them, Not so; but he shall be called John. [62] And they said unto her, There is no man of thy kindred that is called by this name. [63, 64] And they made signs to his father, saying , How dost thou wish to name him? And he asked for a tablet, and wrote and said, His name is John. And every one wondered. [65]
1:65
Taziano il Siro † 180 d.C. The Diatessaron 1
… [62] And they said unto her, There is no man of thy kindred that is called by this name. [63, 64] And they made signs to his father, saying , How dost thou wish to name him? And he asked for a tablet, and wrote and said, His name is John. And every one wondered. [65] And immediately his mouth was opened, and his tongue, and he spake and [66] praised God.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.7
… that if John was the son of such a man as the priest Zacharias, and if he was born when his parents were both aged, contrary to all human expectation, then it is not likely that so many Jews at Jerusalem would be so ignorant about him, or that the priests and levites whom they sent would not be acquainted with the facts of his birth. Does not Luke declare
1:66
Taziano il Siro † 180 d.C. The Diatessaron 1
… And he asked for a tablet, and wrote and said, His name is John. And every one wondered. [65] And immediately his mouth was opened, and his tongue, and he spake and [66] praised God. And fear fell on all their neighbours: and this was spoken of in all [67] the mountains of Judah.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 16
… for the Evangelist did not notice this without a cause. And they send to ask, “Who art thou?” Yet the manner of his birth was well known to all, so that all said, “What manner of child shall this be?” (
1:67
Taziano il Siro † 180 d.C. The Diatessaron 1
[68] And Zacharias his father was filled with the Holy Spirit, and prophesied and said,
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.8
… for He shall save His people from their sins.” Also in that according to Luke: “And Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, who hath foreseen redemption for His people, and hath raised up an horn of salvation for us in the house of His servant David.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 5.1.10
… and the governor refused to grant his just request, and merely asked if he also were a Christian. And he, confessing this with a loud voice, was himself taken into the order of the witnesses, being called the Advocate of the Christians, but having the Advocate in himself, the Spirit more abundantly than Zacharias.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.7
… And Elisabeth was filled with the Holy Ghost , and prophesied; and that noble hand-maiden says of her own Lord, And whence is this to me, that the Mother of my Lord should come to me ? For Elisabeth counted herself blessed. Filled with this Holy Spirit, Zacharias also, the father of John, prophesied
Pseudo-Irenaeus Pseud-Irenæus 1
… and the governor, not for a moment listening to the just request thus made to him, merely asked him if he himself were a Christian. And on his confessing in the clearest voice that he was, he also was taken up into the number of the Witnesses, receiving the appellation of the Advocate of the Christians, and having himself the Advocate, the Spirit,
1:68
Taziano il Siro † 180 d.C. The Diatessaron 1
[69] Blessed is the Lord, the God of Israel,
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.2
… to perform the mercy [promised] to our fathers, and to remember His holy covenant, the oath which He swore to our father Abraham, that He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him, all our days.”
1:69
Taziano il Siro † 180 d.C. The Diatessaron 1
[70] And hath raised for us the horn of salvation
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.16.3
… Knowing one and the same Son of God, Jesus Christ, who was announced by the prophets, who from the fruit of David’s body was Emmanuel, “the messenger of great counsel of the Father;” through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, “and established a testimony in Jacob;”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 21.7
… and, when but faintly breathing, to be restored to life and left as a seed to Israel, that we might not become like Sodom and Gomorrah, whose destruction by the rain of fire and brimstone is only more notorious than their wickedness. Therefore, when we were cast down, a horn of salvation was raised up for us,
1:70
Taziano il Siro † 180 d.C. The Diatessaron 1
[71] (As he spake by the mouth of his holy prophets from eternity),
1:71
Taziano il Siro † 180 d.C. The Diatessaron 1
[72] That he might save us from our enemies,
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.20.4
… and causing us to serve Him in holiness and righteousness all our days,
1:72
Taziano il Siro † 180 d.C. The Diatessaron 1
[73] And he hath performed his mercy towards our fathers,
1:73
Taziano il Siro † 180 d.C. The Diatessaron 1
[74] And the oath which he sware unto Abraham our father,
1:74
Taziano il Siro † 180 d.C. The Diatessaron 1
[75] That he would give us deliverance from the hand of our enemies,
1:75
Taziano il Siro † 180 d.C. The Diatessaron 1
[76] All our days with equity and righteousness.
1:76
Taziano il Siro † 180 d.C. The Diatessaron 1
[77] And as for thee, O child, prophet of the Most High shalt thou be called.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.2
… “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways; to give knowledge of salvation to His people, for the remission of their sins.”
Tertulliano † 220 d.C. On Baptism 6
Not that in the waters we obtain the Holy Spirit; but in the water, under (the witness of) the angel, we are cleansed, and prepared for the Holy Spirit. In this case also a type has preceded; for thus was John beforehand the Lord’s forerunner, “preparing His ways.”
Tertulliano † 220 d.C. On Baptism 10
… for in that John used to preach “baptism for the remission of sins,” the declaration was made with reference to future remission; if it be true, (as it is,) that repentance is antecedent, remission subsequent; and this is “preparing the way.”
Tertulliano † 220 d.C. On Modesty 10
… and accordingly, for the sake of a profane city, not yet possessed of a knowledge of God, still sinning in ignorance, did the prophet well-nigh perish? except that he suffered a typical example of the Lord’s passion, which was to redeem heathens as well (as others) on their repentance. It is enough for me that even John, when “strewing the Lord’s ways,”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.8
“Art thou that prophet? And he answered No.” If the law and the prophets were until John, what can we say that John was but a prophet? His father Zacharias, indeed, says, filled with the Holy Ghost and prophesying,
san Pietro I di Alessandria † 311 d.C. The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 5
… For thus will they be the rather profited, meditating upon the prophet’s words, and saying, “Unto us a child is born, unto us a Son is given; and the government shall be upon His shoulder: and His name shall be called the Messenger of My mighty counsel.” Who, as ye know, when another infant in the sixth month
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.7
… and that noble hand-maiden says of her own Lord, And whence is this to me, that the Mother of my Lord should come to me ? For Elisabeth counted herself blessed. Filled with this Holy Spirit, Zacharias also, the father of John, prophesied , telling how many good things the Only-begotten should procure, and that John should be His harbinger
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.75
75. I now turn to the New Testament, and comparing his life with those who are here illustrious, I shall find in the teachers a source of honour for their disciple. Who was the forerunner of Jesus?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.2
… “The Most High sent forth His Voice, and the earth was shaken.” And in the Gospel you may read: “And thou, child, shalt be called the Prophet of the Highest; for thou shalt go before the face of the Lord, to prepare His ways.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 14.2
That hence also thou mightest learn His dignity; namely, that as the Fathers, so He too hath prophets; to which purpose Zacharias also spake; “And thou, child, shalt be called a prophet of the Highest.”
1:77
Taziano il Siro † 180 d.C. The Diatessaron 1
[78] To give the knowledge of salvation unto his people,
1:78
san Giustino † 165 d.C. Dialogue with Trypho 100
… and since we find it recorded in the memoirs of His apostles that He is the Son of God, and since we call Him the Son, we have understood that He proceeded before all creatures from the Father by His power and will (for He is addressed in the writings of the prophets in one way or another as Wisdom, and the Day,
Taziano il Siro † 180 d.C. The Diatessaron 1
[79] Through the mercy of the compassion of our God,
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.2
… This same God, after His great goodness, poured His compassion upon us, through which compassion “the Day-spring from on high hath looked upon us, and appeared to those who sat in darkness and the shadow of death, and has guided our feet into the way of peace;”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.17.1
… For how can he be good, who does not give from what belongs to himself? Or how can he be just, who snatches away the goods of another? And in what way can sins be truly remitted, unless that He against whom we have sinned has Himself granted remission “through the bowels of mercy of our God,” in which “He has visited us”
Tertulliano † 220 d.C. An Answer to the Jews 6
… while the light from on high would beam upon us who were sitting in darkness, and were being detained in the shadow of death.
Tertulliano † 220 d.C. Against the Valentinians 3
… let him unroll his length through his sinuous joints; let him tortuously crawl, though not all at once, beast as he is that skulks the light. Of our dove, however, how simple is the very home!—always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
… What greater destiny can befall man’s humility than that he should be intermingled with God, and by this intermingling should be deified, and that we should be so visited by the Dayspring from on high,
1:79
Taziano il Siro † 180 d.C. The Diatessaron 1
[80] To give light to them that sit in darkness and under the shadow of death,
san Girolamo † 420 d.C. The Letters of St. Jerome 147.9
… Even if you are lying in your grave, the Lord will raise you though your flesh may stink. At least imitate those blind men for whose sake the Saviour left His home and heritage and came to Jericho. They were sitting in darkness and in the shadow of death when the light shone upon them.
1:80
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.12
Again, “Of that day and that hour knoweth no man, no, not the angels which are in heaven; neither the Son, but the Father.” For He is ignorant of this, as making others ignorant ; that is, in that He did not so know as at that time to show His disciples:
1:1
Eusebio † 339 d.C. Eccl. Hist. iii. 4.
St. Luke at the commencement of his Gospel has told us the reason of his writing, which was, that many others had rashly taken upon themselves to give accounts of those things of which he had a more certain knowledge. And this is his meaning when he says, Forasmuch as many have taken in hand to set forth in order a declaration of things.
sant'Ambrogio † 397 d.C. Expos. Ev. Luc. l. i. c. i.
For as many among the Jewish people prophesied by inspiration of the Spirit of God, but others were false prophets rather than prophets, so now also have many attempted to write Gospels which the good moneychanger refuses to pass. One gospel is mentioned which the twelve Apostles are said to have written; another Basilides presumed to write; and another is said to have been by Matthias.
san Beda † 735 d.C. in proœm. Lucæ.
The many who are mentioned, he reckons not so much by their number, as by the variety of their manifold heresies; men who were not endued with the gift of the Holy Spirit, but engaging in a vain work, have rather set forth in order a relation of events, than woven a true history.
sant'Ambrogio † 397 d.C.
Now they who have attempted to set forth these things in order have laboured by themselves, and have not succeeded in what they attempted. For without the assistance of man come the gifts and the grace of God, which, when it is infused, is wont so to flow, that the genius of the writer is not exhausted, but ever abounding. He well says therefore, Of things which have been fully accomplished among us, or which abound among us. For that which abounds is lacking to none, and no one doubts about that which is fulfilled, since the accomplishment builds up our faith, and the end manifests it.
Tito di Bostra † 378 d.C. in proœm. Lucæ.
He says, of things, because not by shadows, as the heretics say, did Jesus accomplish His advent in the flesh, but being as He was the Truth, so in very truth He performed His work.
Origene † 253 d.C. Hom. i. in Luc.
The effect upon his own mind, St. Luke explains by the expression, of the things which have been fully accomplished among us, i. e. have had their full manifestation among us, (as the Greek word πεπληροφορημένων signifies, which the Latin cannot express in one word,) for he had been convinced of them by sure faith and reason, and wavered not in any thing.
san Giovanni Crisostomo † 407 d.C. Comm. in Act. Apost. Hom. i.
The Evangelist was so far from being content with his single testimony, that he refers the whole to the Apostles, seeking from them a confirmation of his words; and therefore he adds, as they handed them down to us, who were themselves from the beginning eyewitnesses.
Eusebio † 339 d.C. sup.
Luke is a sure witness, because he obtained his knowledge of the truth either from St. Paul’s instructions, or the instructions and traditions of the other Apostles, who were themselves eyewitnesses from the beginning.
san Giovanni Crisostomo † 407 d.C. sup.
He says, were eyewitnesses, because this is our chief ground for believing in a thing, that we derive it from those who were actually eyewitnesses.
Origene † 253 d.C.
It is plain that of one kind of knowledge, the end is in the knowledge itself, as in geometry; but of another kind, the end is counted to be in the work, as in medicine; and so it is in the word of God, and therefore having signified the knowledge by the words were themselves eyewitnesses, he points out the work by what follows, and were ministers of the word.
sant'Ambrogio † 397 d.C.
This expression is used, not that we should suppose the ministry of the word to consist rather in seeing than hearing, but that, because by the word was meant not a word that can be spoken by the mouth, but one of real existence, we may understand that to have been not a common, but a Heavenly Word, to which the Apostles ministered.
san Cirillo di Alessandria † 444 d.C. non occ.
In what he says of the Apostles having been eyewitnesses of the word, he agrees with John, who says, The Word was made flesh, and dwelt among us, and we saw His glory. For the Word by means of the flesh was made visible.
sant'Ambrogio † 397 d.C.
Now not only did they see the Lord in the body, but also in the Word. For they saw the Word, who with Moses and Elias saw the glory of the Word. Others did not see it, who could only see the body.
Origene † 253 d.C.
It is written in Exodus, The people saw the voice of the Lord. (Exod. 20:18.) Now a voice is rather heard than seen. But it was so written, to shew us that men see the voice of the Lord with other eyes, which they only have who are worthy of them. Again in the Gospel, it is not the voice that is perceived, but the Word, which is more excellent than the voice.
Teofilatto † 1107 Præf. in Luc.
By these words it is plainly implied, that Luke was not a disciple from the beginning, but became one in course of time; others were disciples from the beginning, as Peter, and the sons of Zebedee.
san Beda † 735 d.C.
Nevertheless both Matthew and John were obliged in many things that they wrote to consult those who had had means of knowing the infancy, childhood, and genealogy of our Lord, and of seeing the things which he did.
Origene † 253 d.C.
St. Luke hereby explains to us the source of his writing; seeing that what things he wrote, he gained not from report, but had himself traced them up from the beginning. Hence it follows, It seemed good to me also, having carefully investigated every thing from the very first, to write to thee in order, most excellent Theophilus.
sant'Ambrogio † 397 d.C.
When he says, It seemed good to me, he does not deny that it seemed good to God: for it is God who predisposes the wills of men. Now no one has doubted that this book of the Gospel is more full of details than the others; by these words then he claims to himself, not any thing that is false, but the truth; and therefore he says, “It seemed good to me, having investigated every thing, to write.” Not to write every thing, but from a review of every thing; “for if all the things which Jesus did were written, I do not think the world itself could contain them.” (John 21:25.) But purposely has Luke passed by things that were written by others, in order that each book of the Gospel might be distinguished by certain mysteries and miracles peculiar to itself.
Teofilatto † 1107 in loc.
He writes to Theophilus, a man probably of some distinction, and a governor; for the form, Most excellent, was not used except to rulers and governors. As for example, Paul says to Festus, Most excellent Festus. (Acts 26:25.)
san Beda † 735 d.C. sup.
Theophilus means, “loving God,” or “being loved by God.” Whoever then loves God, or desires to be loved by Him, let him think this Gospel to have been written to him, and preserve it as a gift presented to him, a pledge entrusted to his care. The promise was not to explain the meaning of certain new and strange things to Theophilus, but to set forth the truth of those words in which he had been instructed; as it is added, That thou mightest know the truth of those words in which thou hast been instructed; that is, “that thou mightest be able to know in what order each thing was said or done by the Lord.”
san Giovanni Crisostomo † 407 d.C. sup.
Or it may be, “That thou mightest feel certain and satisfied as to the truth of those things which thou hast heard, now that thou beholdest the same in writing.”
Teofilatto † 1107
For frequently, when a thing is asserted by any one, and not expressed in writing, we suspect it of falsehood; but when a man has written what he asserts, we are the more inclined to believe it, as if, unless he thought it to be true, he would not commit it to writing.
Un espositore greco Photius, comment. in Luc.
The whole Preface of this Evangelist contains two things; first, the condition of those who wrote Gospels before him, (Matthew and Mark for example;) secondly, the reason why he also himself proposed to write one. Having said, “attempted,” a word which may be applied both to those who presumptuously engage upon a subject, and those who reverently handle it, he determines the doubtful expression by two additions; first, by the words, Of things which have been fully accomplished among us; and secondly, As they handed them down to us, who were eyewitnesses from the beginning. The word handed down seems to shew, that the eye-witnesses themselves had a commission to transmit the truth. For as they handed it down, so it became others also receiving it in due order, in their turn to publish it. But from the not depositing in writing what had been delivered, several difficulties through lapse of time sprang up. Rightly then did those who had received the tradition from the first eye-witnesses of the Word, establish it in writing for the whole world; thereby repelling falsehood, destroying forgetfulness, and making up from tradition itself a perfect whole.
Il testo latino
Eusebius Eccles. Hist
Lucas in initio Evangelii sui, causam cur scripserit indicavit, videlicet quoniam multi alii temere praesumpserant enarrare res quae sibi magis erant ad liquidum compertae: et hoc est quod dicit quoniam quidem multi conati sunt ordinare narrationem rerum
Ambrosius in prooem. in Lucam
Nam sicut multi in Iudaeorum populo divino infusi spiritu prophetaverunt, alii autem pseudoprophetae erant potius quam prophetae; sic et nunc in novo testamento multi Evangelia scribere conati sunt, quae boni nummularii non probarunt: et aliud quidem fertur Evangelium quod duodecim scripsisse dicuntur: ausus est etiam Basilides Evangelium scribere: fertur aliud secundum Thomam, et aliud secundum Matthiam
Beda
Multos ergo eos non tam numerositate quam haereseos multifariae diversitate connumerat, qui non spiritus sancti munere donati, sed vacuo labore conati, magis ordinaverunt narrationem, quam historiae texuerunt veritatem
Ambrosius
Qui enim conatus est ordinare, suo labore conatus est, nec implevit suo conatu: sine conatu sunt enim donationes et gratia Dei, quae ubi se infuderit, rigare consuevit, ut non egeat, sed redundet scriptoris ingenium: et ideo bene dicit rerum quae in nobis completae sunt, vel quae in nobis redundant: quod enim redundat, nulli deficit, et de completo nemo dubitat, cum fidem effectus astruat, exitus prodat
Origenes in Lucam
Dicit autem rerum, quia non secundum phantasiam, iuxta haereticos, exercuit Iesus carnalem ipsius adventum; sed cum veritas esset, revera negotium prosecutus est. Affectum autem suum indicat ex hoc quod ait quae in nobis completae sunt; idest, quae in nobis manifestissimae sunt ostensae: id enim quod Graece legitur peplirophorimenon uno verbo Latinus sermo non explicat: certa enim fide et ratione cognoverat, neque in aliquo fluctuabat
Chrysostomus
Evangelista autem non solum testimonio contentus est proprio, sed ad apostolos totum refert, inde robur venatur sermoni; et ideo subdit sicut tradiderunt nobis qui ab initio ipsi viderunt
Eusebius Eccles. Hist
Certus est quod veritatem, vel Paulo exponente, vel aliis apostolis qui ab initio ipsi viderant, vel sibi tradiderant, consecutus sit
Chrysostomus
Dicit autem viderunt, quia hoc maxime robur nanciscitur credulitatis, quod addiscitur ab his qui praesentialiter viderunt
Origenes
Palam est autem quod cuiusdam doctrinae finis est in ipsa doctrina, sicut geometriae; alterius vero doctrinae finis in opere computatur, sicut medicinae; et ita est in sermone Dei. Et ideo postquam significaverat scientiam ex hoc quod dixerat ipsi viderunt, demonstrat opera ex hoc quod sequitur: et ministri fuerunt sermonis vel verbi
Ambrosius
Nam congruit ista locutio, ut maius mysterium verbi quam auditum esse credamus; sed quia non prolativum verbum, sed substantiale significatur, non vulgare verbum, sed caeleste intelligamus, cui apostoli ministrarunt
Cyrillus
Quod autem dicit, huius verbi visores fuisse apostolos, concordat cum Ioanne, qui dicit: verbum caro factum est, et habitavit in nobis, et vidimus gloriam eius. Verbum namque, mediante carne, visibile factum est
Ambrosius
Non solum autem secundum corpus viderunt dominum, sed etiam secundum verbum. Viderunt enim verbum, qui cum Moyse et Elia viderunt gloriam verbi; alii non viderunt, qui corpus tantummodo videre potuerunt
Origenes
Et in Exodo quidem scriptum est: populus videbat vocem domini; vox autem auditur potius quam videtur. Sed propterea ita scriptum est ut ostenderetur nobis aliis videri oculis vocem domini, quibus illi aspiciunt qui merentur. Porro in Evangelio non vox cernitur, sed sermo qui voce praestantior est
Theophylactus
Ex hoc enim manifeste innuitur quod Lucas non fuit discipulus ab initio, sed processu temporis; alii autem fuerunt discipuli ab initio, ut Petrus et filii Zebedaei
Beda in Lucam
Et tamen Matthaeus quoque et Ioannes in multis quae scriberent, ab his qui infantiam, pueritiam, genealogiamque eius scire et gestis interesse potuerant, audire opus habebant
Origenes
Deinde facultatem scribendi replicat: quoniam ea quae scripsit, non rumore cognoverit, sed ab initio fuerit ipse consecutus: unde sequitur visum est et mihi, assecuto a principio omnia diligenter, ex ordine tibi scribere, optime Theophile
Ambrosius
Cum dicit visum est et mihi, non negat Deo visum: a Deo enim praeparatur voluntas hominum. Prolixiorem autem hunc Evangelii librum quam ceteros esse nemo dubitaverit; et ideo non ea quae falsa sunt, sed quae vera, sibi vindicat: et ideo dicit assecuto quidem omnia visum est scribere: non omnia, sed ex omnibus: quia quae fecit Iesus si scribantur omnia, nec ipsum mundum capere arbitror. Consulto autem quae ab aliis sunt scripta praeteriit, ut propriis quibusdam singuli Evangeliorum libri mysteriorum gestorumque miraculis eminerent
Theophylactus
Scribit autem ad Theophilum virum inclytum, fortassis et principem, quia quod dicit cratiste, idest optime, sive strenue, non dicebatur nisi principibus et praesidibus; sicut et Paulus Festo praesidi dixit: cratiste (hoc est optime vel strenue) Feste
Beda
Theophilus autem interpretatur amans Deum vel amatus a Deo. Quisquis ergo amat Deum, sive a Deo se desiderat amari, ad se scriptum putet Evangelium, et ut sibi datum munus, sibique commendatum pignus conservet. Non autem novorum quorumlibet eidem Theophilo et velut ignotorum ratio pandenda; sed eorum de quibus eruditus est, verborum promittitur veritas exprimenda, cum subditur ut cognoscas eorum verborum de quibus eruditus es, veritatem; scilicet, ut quo quid ordine a domino gestum dictumve sit, agnoscere queas
Chrysostomus
Vel aliter. Ut certitudinem habeas, et securus existas, quae auditu perceperas, prospiciens in Scriptura
Theophylactus in Lucam
Plerumque enim cum sine scripto aliquid dicitur, calumniantur illud quasi falsum; cum vero quis quae dicit scripserit, tunc magis credimus: quia nisi putaret vera, non scriberet
1:5
san Giovanni Crisostomo † 407 d.C. noc occ.
St. Luke commences the history of his Gospel with Zacharias and the birth of John; relating one marvellous event before another, the less before the greater. For since a virgin was about to become a mother, it had been fore-ordained by grace that the old should previously conceive. He fixes the time, when he says, In the days of Herod, and in the following words adds his rank, king of Judæa. (in Matt. cap. 2.). There was another Herod, who killed John; he was tetrarch, whereas this one was king.
san Beda † 735 d.C. in Luc. Evang.
Now the time of Herod, i. e. of a foreign king, bears witness to our Lord’s coming, for it had been foretold, The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. (Gen. 49:12.) For from the time that our fathers came out of Egypt, they were governed by judges of their own nation, until the Prophet Samuel; and then by kings, until the carrying away to Babylon. But after the return from Babylon, the chief power was in the hands of priests, until the time of Hyrcanus, who was both king and high priest. He was slain by Herod, after which the government of the kingdom was delivered over by the command of Augustus Cæsar to this same Herod, a foreigner, in whose thirty-first year, according to the prophecy we have mentioned, Shiloh came.
sant'Ambrogio † 397 d.C.
Divine Scripture teaches us with respect to those whom we commemorate, that not only the characters of the men themselves, but of their parents also, ought to be praised, that they might be distinguished by an inheritance, as it were, handed down to them of unspotted purity. Now not only from his parents, but also from his ancestors, St. John derives his illustrious descent, a descent not exalted by secular power, but venerable from its sanctity. Complete then is that praise which comprehends birth, character, office, actions, and judgments. The office was that of the Priesthood, as it is said, A certain Priest of the name of Zacharias.
san Beda † 735 d.C. in Homil. in vigil. S. Joh. Bap.
For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood.
sant'Ambrogio † 397 d.C.
His birth is implied in the mention made of his ancestors. Of the course of Abia, i. e. of high rank among the noblest families.
san Beda † 735 d.C.
There were Princes of the Sanctuary or High Priests, both of the sons of Eleazar and the sons of Thamar, whose courses according to their respective services when they entered into the House of God David divided into twenty-four lots, of which the family of Abia (from which Zacharias was descended) obtained the eighth lot. (1 Chron. 24.) But it was not without meaning that the first preacher of the new covenant was born with the rights of the eighth lot; because as the old Covenant is often expressed by the seventh number on account of the Sabbath, so frequently is the new Covenant by the eighth, because of the sacrament of our Lord’s or our resurrection.
Teofilatto † 1107
Wishing to shew also that John was legally of Priestly descent, Luke adds, And his wife was of the daughters of Aaron, and her name was Elisabeth, for it was not permitted to the Jews to take a wife from any other tribe but their own. Elisabeth by interpretation signifies “rest,” Zacharias “the remembrance of the land.”
san Beda † 735 d.C.
John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God.
sant'Ambrogio † 397 d.C.
Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of springing from simpleness of heart, was a mere pretence carried on by flattery. Perfect then is the praise, “that a man is just before God;” for he only is perfect who is approved by Him who cannot be deceived. St. Luke comprehends the action in the commandment, the doing justice in the justification. Hence it follows, walking in all the commandments and justifications of the Lord. For when we obey the command of heaven we walk in the commandments of the Lord, when we observe justice we seem to possess the justification of the Lord. But to be “blameless” we must “provide things honest, not only before God, but also before men”; (Prov. 3:4.) there is no blame when both motive and action are alike good, but a too austere righteousness often provokes censure. A righteous act may also be done unrighteously, as when a man out of ostentation gives largely to the poor, which is not without just cause of blame. It follows, And they had no son, because Elisabeth was barren.
san Giovanni Crisostomo † 407 d.C. ex Hom. in Gen. 49.
Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and virtuous, but ordained rather for your benefit, that when you saw a virgin giving birth to the Lord, you might not be faithless, or perplexing your mind with respect to the womb of the barren.
Teofilatto † 1107
And that you might learn that the law of God seeketh not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, “making ascents in their heartb,” having their life as the day not as the night, and walking honestly as in the day. (Ps. 84:6, 1 Thess. 5:5.)
Il testo latino
Chrysostomus
Vel aliter. Totum Evangelistae prooemium duo continet: conditionem eorum qui ante eum Evangelium scripserant, puta Matthaei et Marci; et rursum cur et ipse scribere proposuit. Cum vero dixisset conati sunt, vocabulum protulit potens applicari et ad praesumptuose aggredientes materiam, et ad honeste pertractantes illam. Duabus enim additionibus dubiam sententiam certificat. Primo quidem quia dixit quae in nobis completae sunt rerum; secundo quia dixit sicut tradiderunt nobis qui ab initio ipsi viderunt. Simul autem hoc quod dico tradiderunt indicare mihi videtur quod et ipsi moneantur propagare; velut enim illi tradiderunt, ipsos quoque oportebit accipientes seriatim ad invicem promulgare. Nondum autem commendantibus Scripturae quae tradita fuerint, contingebat inconvenientia plurima provenire diuturnitate temporis, unde merito quae de primis visoribus verbi et ministris verbi acceperant, in scriptis universo mundo traditionem praestiterunt, et calumnias propellentes, et oblivionem destruentes, et ex ipsa traditione integritatem accomodantes
Chrysostomus
Evangelicae narrationis exordium a Zacharia sumit et nativitate Ioannis, mirum ante mirum edisserens, minus ante maius, nam quoniam virgo paritura erat, praeparavit gratia ut vetus prius conciperet. Declarat autem tempus, cum dicit fuit in diebus Herodis; et adicit dignitatem, cum subdit regis Iudaeae. Alius autem Herodes fuit qui Ioannem occidit; sed ille tetrarcha fuit, hic autem rex
Euthymius
Rex, inquam, ille qui infantes occidit, pater illius Herodis, qui praecursorem interemit
Beda in Lucam
Tempus autem Herodis alienigenae regis dominico attestatur adventui; praedictum namque fuerat quia non deficiet princeps de Iuda, neque dux de femore eius, donec veniat qui mittendus est. Ex quo enim patres ex Aegypto exierunt, suae gentis iudicibus usque ad Samuelem prophetam, ac deinde regibus usque ad transmigrationem Babyloniae regebantur. Post reditum vero Babyloniae pontifices rerum summam gerebant usque ad Hircanum regem simul et pontificem, quo ab Herode interempto, Iudaeae regnum ipsi Herodi alienigenae iussu Augusti Caesaris traditur gubernandum; cuius trigesimo primo anno, iuxta prophetiam supradictam, qui mittendus erat advenit
Ambrosius
Docet autem nos divina Scriptura, non solum mores in his qui praedicabiles sunt, sed etiam parentes oportere laudari: ut veluti transmissa immaculatae puritatis hereditas, in his quos volumus laudare, praecellat. Non solum igitur a parentibus, sed etiam a maioribus sancti Ioannis nobilitas propagatur, non saeculari potestate sublimis, sed religionis successione venerabilis. Plena est igitur laudatio, quae genus, mores, officium, factum, iudicium comprehendit. Officium in sacerdotio: unde dicit sacerdos quidam nomine Zacharias
Beda
De sacerdotali enim prosapia Ioannes ortus est, ut eo potentius imitationem sacerdotii praeconizaret, quo ipsum ad sacerdotale genus pertinere claresceret
Ambrosius
Genus autem comprehendit in maioribus: unde sequitur de vice Abia, idest nobilis inter familias
Beda
Erant enim principes sanctuarii, idest summi sacerdotes, tam de filiis Eleazar quam de filiis Ithamar, quorum vices, secundum ministeria sua, ut ingrederentur domum Dei, vigintiquatuor sortibus David distinxit; in quibus familiae Abia, de qua Zacharias ortus est, sors contingit octava. Non autem frustra primus novi testamenti praeco in octavae sortis iure nascitur: quia sicut septenario saepe numero propter sabbatum vetus testamentum, sic novum aliquoties per octonarium propter sacramentum dominicae vel nostrae resurrectionis exprimitur
Theophylactus
Volens etiam ostendere quod ab utroque parente legaliter ex sacerdotali genere erat, subdit et uxor illius de filiabus Aaron, et nomen eius Elisabeth. Non enim permittebatur de alia tribu uxorem accipere, sed de sua. Elisabeth interpretatur Dei requies. Zacharias vero memoria domini
Beda
Iustis enim parentibus Ioannes est genitus, ut eo confidentius iustitiae praecepta populis daret, quo haec ipsa non quasi novitia didicisset, sed velut hereditario iure a progenitoribus accepta servaret. Unde sequitur erant autem ambo iusti ante Deum
Ambrosius in Lucam
Et sic mores in aequitate comprehendit. Bene autem dicit ante Deum. Fieri enim potest ut aliquis affectata bonitate populari iustus videatur mihi, iustus autem ante Deum non sit, si iustitia non ex mentis simplicitate formetur, sed adulatione simuletur. Perfecta igitur laus est ante Deum iustum esse: solus enim perfectior est qui ab eo probatur qui non potest falli. Factum autem comprehendit in mandato, in iustificatione iudicium. Unde sequitur incedentes in omnibus mandatis et iustificationibus domini. Cum enim mandatis caelestibus obedimus, in mandatis domini incedimus; cum congrue iudicamus, tenere domini iustificationes videmur. Providere autem oportet bona non solum coram Deo, sed etiam coram hominibus. Unde sequitur sine querela. Nulla enim querela est ubi et mentis bonitas concordat et facti, et plerumque iustitia durior hominum querelam excitat
Origenes in Lucam
Potest etiam aliquid iustum iniuste fieri, ut si iactantiae causa quis pauperi elargiatur; quod non est sine querela. Sequitur et non erat illis filius, eo quod esset sterilis Elisabeth, et ambo processissent in diebus suis
Chrysostomus
Non solum autem Elisabeth erat sterilis, sed et patriarcharum coniuges, Sara, Rebecca, Rachel; quod dedecus erat antiquis: nec enim possumus dicere quod peccati effectus esset sterilitas, quia cuncti iusti, cuncti virtuosi. Haec autem fuit sterilitatis causa, ut cum videris virginem parientem dominum, non sis incredulus, exercitans mentem tuam in alvo sterilium
Theophylactus
Et ut etiam tu addisceres quod lex Dei multiplicationem filiorum non appetit corporalem, sed magis spiritualem. Processerant autem ambo, non secundum corpus, sed secundum spiritum, ascensiones in corde ponentes, et vitam suam ut diem et non ut noctem habentes, quasi in die honeste ambulantes
1:8
san Beda † 735 d.C.
The Lord appointed by the hand of Moses one High Priest, at whose death another was to succeed in due order. This was observed until the time of David, who by the command of the Lord increased the number of the Priests; and so at this time Zacharias is said to have been performing his Priest’s office in the order of his course, as it follows: But it came to pass, when Zacharias was performing the Priest’s office in the order of his course before God, according to the custom of the Priesthood, his lot was, &c.
sant'Ambrogio † 397 d.C.
Zacharias seems here to be designated High Priest, because into the second tabernacle went the High Priest alone once every year, not without blood, which he offered for himself and the sins of the people. (Heb. 9:7.)
san Beda † 735 d.C.
It was not by a new lot that he was chosen when the incense was to be burnt, but by the old lot, whereby according to the order of his Priesthood he succeeded in the course of Abia. It follows, And all the multitude of the people, &c. Incense was ordered to be carried into the Holy of Holies by the High Priest, the whole people waiting without the temple. It was to be on the tenth day of the seventh month, and this day was to be called the day of expiation or propitiation, the mystery of which day the Apostle explaining to the Hebrews, points to Jesus as the true High Priest, who in His own blood has entered the secret places of heaven that he might reconcile the Father unto us, and intercede for the sins of those who still wait praying before the doors.
sant'Ambrogio † 397 d.C.
This then is that High Priest who is still sought by lot, for as yet the true High Priest is unknown; for he who is chosen by lot is not obtained by man’s judgment. That High Priest therefore was sought for, and another typified, the true High Priest for ever, who not by the blood of victims, but by His own blood, was to reconcile God the Father to mankind. Then indeed there were changes in the Priesthood, now it is unchangeable.
Il testo latino
Beda
Per Moysen dominus unum constituit summum sacerdotem, cui mortuo unum succedere iussit; et hoc usque ad David tempora servatum est, a quo plures fieri domino agente decretum est: unde nunc Zacharias in ordine vicis suae sacerdotio functus esse asseritur cum dicitur factum est autem cum sacerdotio fungeretur Zacharias in ordine vicis suae ante Deum, secundum consuetudinem sacerdotalem, sorte exiit ut incensum poneret ingressus in templum domini
Ambrosius
Videtur autem hic Zacharias summus designari sacerdos: quia semel in anno solus summus sacerdos in secundo sanctuario intrabat, non sine sanguine, quem offerret pro se, et pro populi delictis
Beda
Non autem nunc nova sorte electus est cum incensum esset adolendum, sed prisca sorte, cum ex ordine sui pontificatus in vicem Abia succederet. Sequitur et omnis multitudo populi erat orans foris hora incensi. Incensum in sancta sanctorum a pontifice deferri, expectante foris templum omni populo, decimo die septimi mensis est iussum, et hanc diem expiationis sive propitiationis vocari; cuius diei mysterium apostolus ad Hebraeos pandens, Iesum ostendit pontificem esse verum, qui in sanguine proprio caeli secreta subiit, ut propitium nobis faceret patrem, et interpellaret pro peccatis eorum qui adhuc prae foribus orantes expectant
Ambrosius
Hic est autem ille summus sacerdos qui adhuc forte quaeritur, quia verus adhuc ignoratur: qui enim sorte eligitur, humano iudicio non comprehenditur. Ille igitur quaerebatur, et alius figurabatur, verus in aeternum sacerdos, qui non hostiarum cruore, sed proprio, patrem Deum generi reconciliaret humano: et tunc quidem vices erant, nunc autem est perpetuitas
1:11
san Giovanni Crisostomo † 407 d.C. Hom. 2. de Inc. Dei Nat.
When Zacharias entered into the temple to offer up prayers to God for all men, interceding between God and man, he saw an angel standing within, as it is said, And there appeared unto him an angel.
sant'Ambrogio † 397 d.C.
It is well said that there appeared an angel to Zacharias, who suddenly beheld him; and this is the expression especially used by Divine Scripture with respect to angels or God, that what cannot be seen beforehand may be said to appear. For things which are the objects of our senses are not seen as He is seen, Who is seen only as He will, and Whose nature is not to be seen.
Origene † 253 d.C.
And we speak thus not only of the present time, but also of the future. When we shall have passed from the world, God will not appear unto all men, nor will the angels, but unto him only who has a clean heart. The place will neither hinder nor serve any one.
san Giovanni Crisostomo † 407 d.C. Hom. li. in Matt.
But the angel evidently came not in a dream, because the tidings he brought were too hard to be understood, and needed therefore a more visible and marvellous manifestation.
san Giovanni Damasceno † 749 d.C. de fide Orthodox. ii. 3.
Angels, however, are revealed not as they really are, but transformed (as men are able to behold them) into whatever the Lord commands.
Teofilatto † 1107
It is said the altar of incense, because the other altar was set apart for burnt offerings.
sant'Ambrogio † 397 d.C.
It was not without good reason that the angel appeared in the temple, for the coming of the true High Priest was now announced, and the Heavenly Sacrifice was preparing at which angels were to minister. For one cannot doubt that an angel stands by where Christ is sacrificed. But he appeared at the right hand of the altar of incense, because he brought down the token of Divine mercy. For the Lord is on my right hand, so that I should not be moved. (Ps. 16:8.)
san Giovanni Crisostomo † 407 d.C. de Inc. Dei Nat.
The justest of men can not without fear behold an angel; Zacharias therefore, not sustaining the sight of the angel’s presence, nor able to withstand his brightness, is troubled, as it is added, Zacharias was troubled. But as it happens, when a charioteer is frightened, and has let loose his reins, the horses run headlong, and the chariot is overturned; so is it with the soul, when it is taken by any surprise or alarm; as it is here added, and fear fell upon him.
Origene † 253 d.C.
A new face suddenly presenting itself to the human eye, troubles and startles the mind. The angel knowing this to be the nature of man, first dispels the alarm, as it follows, But the angel said unto him, Fear not.
sant'Atanasio † 373 d.C. in vita Anton.
Whereby it is not difficult to discern between good and bad spirits, for if joy has succeeded to fear, we may know that relief has come from God, because the peace of the soul is a sign of the Divine Presence; but if the fear remains unshaken, it is an enemy who is seen.
Origene † 253 d.C.
The angel not only soothes his fears, but gladdens him with good tidings, adding, For thy prayer is heard, and thy wife Elisabeth shall bear a son.
sant'Agostino † 430 d.C. de Quæst. Evan. l. i. q. l.
Now here we must first consider that it is not likely that Zacharias, when offering sacrifice for the sins or for the salvation or redemption of the people, would neglect the public petitions, to pray (though himself an old man, and his wife also old) that he might receive children; and, next, above all that no one prays for what he despairs of ever obtaining. And even up to this time, sc much had he despaired of ever having children, that he would not believe, even when an angel promised it to him. The words, Thy prayer is heard, must be understood therefore to refer to the people; and as salvation, redemption, and the putting away of the sins of the people was to be through Christ, it is told Zacharias that a son shall be born to him, because that son was ordained to be the forerunner of Christ.
san Giovanni Crisostomo † 407 d.C. sup.
Or it means, that this was to be the proof of his prayer having been heard, namely, that a son should be born to him, crying, Behold the Lamb of God!
Teofilatto † 1107
As if when Zacharias asks, How shall I know this? the angel answers, Because Elisabeth shall bring forth a son, thou shalt believe that the sins of thy people are forgiven.
sant'Ambrogio † 397 d.C.
Or, as follows; Divine mercy is ever full and overflowing, not narrowed to a single gift, but pouring in an abundant store of blessings; as in this case, where first the fruit of his prayer is promised; and next, that his barren wife shall bear a child, whose name is announced as follows; And thou shalt call his name John.
san Beda † 735 d.C.
It is meant as a token of particular merit, when a man has a name given him or changed by God.
san Giovanni Crisostomo † 407 d.C. Joann. Hom. xviii.
Which must be the meaning here, for those who from their earliest years were destined to shine forth in virtue, received their names at the very first from a divine source; while those who were to rise up in later years, had a name given them afterwards.
san Beda † 735 d.C.
John is therefore interpreted, “one in whom is grace, or the grace of God;” by which name it is declared, first, that grace was given to his parents, to whom in their old age a son was to be born; next, to John himself, who was to become great before the Lord; lastly, also to the children of Israel, whom he was to convert to the Lord. Hence it follows, And he shall be a joy unto thee, and a cause of rejoicing.
Origene † 253 d.C.
For when a just man is born into the world, the authors of his birth rejoice; but when one is born who is to be as it were an exile to labour and punishment, they are struck with terror and dismay.
sant'Ambrogio † 397 d.C.
But a saint is not only the blessing of his parents, but also the salvation of many; as it follows, And many shall rejoice at his birth. Parents are reminded here to rejoice at the birth of saints, and to give thanks. For it is no slight gift of God to vouchsafe unto us children, to be the transmitters of our race, to be the heirs of succession.
Il testo latino
Chrysostomus
Ingressus Zacharias in templum ut preces ferret pro cunctis ad Deum, et quasi Dei et hominum mediator, vidit Angelum intus stantem: unde dicitur apparuit autem illi Angelus domini stans a dextris altaris incensi
Ambrosius
Bene apparuisse dicitur ei qui eum repente conspexit; et hoc specialiter aut de Angelis aut de Deo Scriptura divina tenere consuevit; ut quod non potest praevideri, apparere dicatur. Non enim similiter sensibilia videntur, et is cuius in voluntate situm est videri, et cuius naturae est non videri
Origenes in Lucam
Et hoc tantum in praesenti saeculo dicimus, sed et in futuro cum migraverimus a mundo, non omnibus vel Deus vel Angeli apparebunt: sed ille tantum videbit qui mundum habuit cor. Locus autem nec nocere poterit quemquam, nec iuvare
Chrysostomus
Manifeste autem apparuit, non in somnis: eo quod nimis arduum annuntiabatur, unde manifestiori et mirabiliori visione egebat
Damascenus de fide Orth
Tamen Angeli non ut sunt, hominibus patefiunt, sed transfigurati, prout possunt visores aspicere in quodcumque iusserit dominus
Basilius
Dicit autem altaris incensi, eo quod alterum erat altare deputatum ad holocausta
Ambrosius
Non immerito autem Angelus videtur in templo, quia veri sacerdotis annuntiabatur iam adventus, et caeleste sacrificium parabatur, in quo Angeli ministrarent: non enim dubites assistere Angelum quando Christus immolatur. Apparuit autem a dextris altaris incensi, quia divinae insigne misericordiae deferebat: dominus enim a dextris est mihi, ne commovear
Chrysostomus
Non potest autem homo, quantumcumque sit iustus, absque timore cernere Angelum: unde et nunc Zacharias aspectum non tolerans praesentiae Angeli, nec fulgorem illum valens sufferre, turbatur: et hoc est quod subditur et Zacharias turbatus est videns. Sicut autem auriga perterrito, loraque dimittente, corruunt equi praecipites, totaque quadriga pervertitur; sic accidere consuevit animae quoties ab aliquo stupore vel sollicitudine deprimitur: unde et hic subditur et timor irruit super eum
Origenes in Lucam
Nova quippe facies humanis se obtutibus praebens turbat mentem, animumque consternat: unde Angelus sciens hanc humanam esse naturam, primum perturbationi medetur: nam sequitur ait autem ad illum Angelus: ne timeas, Zacharia
Athanasius in vita Antonii
Unde non difficilis est bonorum spirituum malorumque discretio: si enim post timorem successerit gaudium, a domino venisse sciamus auxilium, quia securitas animae praesentis maiestatis indicium est; si autem incussa formido permanserit, hostis est qui videtur. Non solum autem trepidantem refocillat, sed etiam novo laetificat nuntio, subdens quoniam exaudita est deprecatio tua, et uxor tua Elisabeth pariet tibi filium
Augustinus de quaest. Evang
Ubi primo hoc attendendum est, quia non est verisimile ut cum pro peccatis populi vel salute vel redemptione sacrificium ille offerret, potuerit publicis votis relictis homo senex, uxorem habens, pro accipiendis filiis orare praesertim; nam nemo orat accipere quod accepturum esse desperat. Usque adeo autem ille iam se habiturum filios desperabat, ut hoc Angelo promittenti non crederet. Ergo quod ei dicitur exaudita est deprecatio tua, pro populo intelligendum est; cuius populi quoniam salus et redemptio et peccatorum abolitio per Christum futura erat, adhuc nuntiatur Zachariae nasciturus filius, quia praecursor Christi destinabatur
Chrysostomus
Vel quod exaudita sit eius deprecatio, probat per hoc quod gignendus erat ei filius, clamans: ecce agnus Dei qui tollit peccata mundi
Theophylactus
Quasi ipso dicente: unde erit mihi hoc manifestum? Ait Angelus: ex hoc quod Elisabeth pariet tibi filium, credes quod peccata populo sunt remissa
Ambrosius
Vel aliter. Plena semper et redundantia sunt divina beneficia, non exiguo constricta munere, sed uberi bonorum coacervata congestu, ut hic, ubi primum precationis fructus promittitur, deinde sterilis partus uxoris: cuius nomen praenuntiat subdens et vocabis nomen eius Ioannem
Beda
Singularis meriti indicium datur, quoties hominibus a Deo vel imponitur nomen vel nuntiatur
Chrysostomus in Ioannem
Illud quoque oportet exprimere, quoniam in quibus ab ipsa teneritate infantiae virtus refulgere debebat, a principio divinitus sumebant nomina; his vero qui postea debebant excrescere, nomen postea imponebatur
Beda
Ioannes ergo interpretatur in quo est gratia, vel domini gratia: quo nomine declaratur primo parentibus eius gratiam, quibus decrepitis nasceretur filius, esse donatam; deinde ipsi Ioanni, qui magnus coram domino erat futurus; postremo etiam filiis Israel, quos ad dominum erat conversurus: unde sequitur et erit gaudium tibi et exultatio
Origenes
Quando enim iustus oritur in mundo, ministri nativitatis eius laetantur: quando vero ille nascitur qui quasi ad poenas et ergastulum relegatur, minister consternatur et concidit
Ambrosius
Sanctus autem non solum parentum gratia, sed etiam salus est plurimorum: unde sequitur et multi in nativitate eius gaudebunt. Admonemur hoc loco, sanctorum generatione laetari, admonentur parentes gratias agere: non enim mediocre munus est Dei, dare liberos, propagatores generis, successionis heredes
1:15
sant'Ambrogio † 397 d.C.
Next to his becoming the rejoicing of many, the greatness of his virtue is prophesied; as it is said, For he shall be great in the sight of the Lord. The greatness signified is not of the body, but of the soul. Greatness in the sight of the Lord is greatness of soul, greatness of virtue.
Teofilatto † 1107
For many are called great before men, but not before God, as the hypocrites. And so in like manner was John called great, as the parents of John were called just, before the Lord.
sant'Ambrogio † 397 d.C.
He extended not the boundaries of an empire, nor brought back in triumph the spoils of war, (but, what is far greater,) preaching in the desert he overcame by his great virtue the delights of the world, and the lusts of the flesh. Hence it follows; And he shall drink no wine nor strong drink.
san Beda † 735 d.C.
Sicera is interpreted “drunkenness,” and by the word the Hebrews understand any drink that can intoxicate, (whether made from fruits, corn, or any other thing.) But it was part of the law of the Nazarites to give up wine and strong drink at the time of their consecration. (Numb. 6:5.) Hence John, and others like him, that they might always remain Nazarites, (i. e. holy,) are careful always to abstain from these things. For he ought not to be drunk with wine (in which is licentiousness) who desires to be filled with the new wine of the Holy Spirit; rightly then is he, from whom all drunkenness with wine is utterly put away, filled with the grace of the Spirit. But it follows, And he shall be filled with the Holy Spirit.
sant'Ambrogio † 397 d.C.
On whomsoever the Holy Spirit is poured, in him there is fulness of great virtue; as in St. John, who before he was born, when yet in his mother’s womb, bore witness to the grace of the Spirit which he had received, when leaping in the womb of his parent he hailed the glad tidings of the coming of the Lord. There is one spirit of this life, another of grace. The former has its beginning at birth, its end at death; the latter is not tied down to times and seasons, is not quenched by death, is not shut out of the womb.
Un espositore greco Metaphrastes sup.
But what John’s work is to be, and what he will do through the Holy Spirit, is shewn as follows; And many of the children of Israel shall he turn, &c.
Origene † 253 d.C.
John indeed turned many, but it is the Lord’s work to turn all to God their Father.
san Beda † 735 d.C.
Now since John (who, bearing witness to Christ, baptized the people in His faith) is said to have turned the children of Israel to the Lord their God, it is plain that Christ is the God of Israel. Let the Arians then cease to deny that Christ our Lord is God. Let the Photiniansc blush to ascribe Christ’s beginning to the Virgin. Let the Manichæns no longer believe that there is one God of the people of Israel, another of the Christians.
sant'Ambrogio † 397 d.C.
But we need no testimony that St. John turned the hearts of many, for to this point we have the express witness of both prophetic and and evangelical Scriptures. For the voice of one crying in the wilderness, Prepare ye the way of the Lord, and make His paths straight; and his baptisms thronged by the people, declare the rapid progress of conversion. For the forerunner of Christ preached, not himself, but the Lord; and therefore it follows, And he shall go before Him. It was well said, that he shall go before Him, who both in birth and in death was His forerunner.
Origene † 253 d.C.
In the spirit and power of Elijah.—He says not, in the mind of Elijah, but in the spirit and power. For the spirit which was in Elijah came upon John, and in like manner his power.
sant'Ambrogio † 397 d.C.
For never is the spirit without power, nor power without the spirit. And therefore it is said, in the spirit and power; because holy Elijah had great power and grace. Power, so that he turned back the false hearts of the people to faith; power of abstinence, and patience, and the spirit of prophecy. Elijah was in the wilderness, in the wilderness also was John. The one sought not the favour of king Ahab; the other despised that of Herod. The one divided Jordan; the other brought men to the Saving waters; John, the forerunner of our Lord’s first coming; Elijah of His latter.
san Beda † 735 d.C.
But what was foretold of Elias by Malachi, is now spoken by the angel of John; as it follows, That he should turn the hearts of the parents to the children; (Mal. 4:5, 6.) pouring into the minds of the people, by his preaching, the spiritual knowledge of the ancient saints. And the disobedient to the wisdom of the just; i. e. not laying claim to righteousness from the works of the law, but seeking salvation by faith. (Rom. 10. sup.)
Un espositore greco
Or else; The Jews were the parents of John and the Apostles; but, nevertheless, from pride and infidelity raged violently against the Gospel. Therefore, like dutiful children, John first, and the Apostles after him, declared to them the truth, winning them over to their own righteousness and wisdom. So also will Elias convert the remnant of Hebrews to the truth of the Apostles.
san Beda † 735 d.C.
But because he had said that Zacharias’ prayer for the people was heard, he adds, To make ready a people prepared1 for the Lord; by which he teaches in what manner the same people must be healed and prepared; namely, by repenting at the preaching of John and believing on Christ.
Teofilatto † 1107
Or, John made ready a people not disbelieving but prepared, that is, previously fitted to receive Christ.
Origene † 253 d.C.
This sacrament 2 of preparation is even now fulfilled in the world, for even now the spirit and power of John must come upon the soul, before it believes in Jesus Christ.
Il testo latino
Ambrosius
Post laetitiam plurimorum, magnitudo virtutis promittitur, cum dicitur erit enim magnus coram domino. Non corporis, sed animae magnitudinem declaravit: est coram domino magnitudo animae, magnitudo virtutis
Theophylactus
Multi namque magni dicuntur, sed coram hominibus, non coram Deo, sicut hypocritae: ita etiam et parentes Ioannis iusti coram domino dicti sunt
Ambrosius
Deinde non fines alicuius propagavit imperii, non triumphos bellici certaminis reportavit; sed, quod est amplius, praedicans in deserto, delicias hominum corporisque lasciviam magna animi virtute depressit: unde sequitur et vinum et siceram non bibet
Beda
Sicera interpretatur ebrietas; quo vocabulo Hebraei omne quod inebriare potest populum, sive de frugibus seu de qualibet alia materia confectum, significant. Proprium vero in lege Nazaraeorum erat, vino et sicera tempore obsecrationis abstinere: unde Ioannes, ceterique tales, ut semper Nazaraei, idest sancti, manere possint, semper his abstinere satagunt: non enim decet vino, in quo est luxuria, inebriari eum qui musto spiritus sancti desiderat impleri: unde recte cui vini ebrietas tollitur, spiritus gratia cumulatur. Sequitur autem et spiritu sancto replebitur adhuc ex utero matris suae
Ambrosius
Cui spiritus sanctus infunditur, magnarum est plenitudo virtutum. Siquidem sanctus Ioannes antequam nasceretur, matris adhuc in utero positus, spiritus accepti gratiam designavit, cum in utero parentis exiliens domini evangelizavit adventum. Alius est spiritus vitae huius, alius gratiae; ille nascendo sumit exordium, moriendo defectum; iste non aetatibus coercetur, non obitu extinguitur, non alvo matris excluditur
Graecus
Quod autem erit opus Ioannis, quidve per spiritum sanctum peraget, ostendit subdens et multos filiorum Israel convertet ad dominum Deum ipsorum
Origenes in Lucam
Ioannes quidem plurimos convertit; domini autem opus est ut omnes ad Deum patrem convertat
Beda
Cum autem Ioannes, qui Christo testimonium perhibens, in eius fide populos baptizabat, dicitur filios Israel ad dominum Deum ipsorum convertisse, patet Christum dominum Deum esse Israel: unde desinant Ariani Christum dominum Deum esse negare: erubescant Photiniani Christo ex virgine principium dare: cessent Manichaei alium populi Israel, atque alium Christianorum Deum credere
Ambrosius
Non autem egemus testimonio, quod plurimorum sanctus Ioannes corda convertit, in quo nobis propheticae Scripturae et evangelicae suffragantur: vox enim clamantis in deserto: parate viam domino: non enim de se, sed de domino praedicabat praenuntius Christi; et ideo sequitur et ipse praecedet ante illum in spiritu et virtute Eliae. Bene praecedet ante illum, qui praenuntius natus, praenuntius mortuus est. Bene etiam iungitur in spiritu et virtute Eliae
Origenes in Lucam
Non dicit in anima Eliae, sed in spiritu et in virtute: spiritus enim qui fuerat in Elia, venit in Ioannem, et similiter virtus eius
Ambrosius
Nunquam enim sine virtute spiritus, vel sine spiritu virtus: et ideo in spiritu et virtute, quia sanctus Elias et virtutem habuit magnam, et gratiam: virtutem, ut ad fidem animos populorum a perfidia retorqueret, virtutem abstinentiae atque patientiae, et spiritum prophetandi. In deserto Elias, in deserto Ioannes; ille Achab regis gratiam non quaesivit, hic sprevit Herodis; ille Iordanem divisit, hic ad lavacrum salutare convertit; hic prioris, ille sequentis domini praecursor adventus
Beda
Quod autem de Elia per Malachiam praedictum est, hoc per Angelum de Ioanne dicitur, cum subditur ut convertat corda patrum in filios; spiritualem antiquorum sanctorum scientiam populis praedicando infundens; et incredulos ad prudentiam iustorum; quae est non de legis operibus iustitiam praesumere, sed ex fide salutem quaerere
Graecus
Vel aliter. Parentes Ioannis et apostolorum Iudaei fuerunt; sed tamen contra Evangelium ex superbia et infidelitate saeviebant. Itaque tamquam benigni filii Ioannes prius et apostoli consequenter eis veritatem monstrabant, in propriam iustitiam et prudentiam eos attrahentes: sic etiam Elias reliquias Hebraeorum convertet ad apostolorum veritatem
Beda
Quia vero Zachariam pro plebe supplicantem dixerat exauditum, subiungit parare domino plebem perfectam: in quo docet quo ordine plebs eadem salvari et perfici debeat, ad praedicationem scilicet Ioannis poenitendo, et credendo in Christum
Theophylactus
Vel aliter. Ioannes plebem paravit, non incredulam, sed perfectam, idest praeparatam ad suscipiendum Christum
Origenes
Sacramentum autem Ioannis usque nunc expletur in mundo; quicumque enim crediturus est in Iesum Christum, antea spiritus et virtus Ioannis ad animam illius venit, et praeparat domino populum perfectum
1:18
san Giovanni Crisostomo † 407 d.C. Hom. ii. De Inc. Nat. Dei sup.
Considering his own age, and moreover the barrenness of his wife, Zacharias doubted; as it is said, And Zacharias said unto the angel, Whereby shall I know this? as if he said, “How shall this be?” And he adds the reason of his doubting; For I am an old man. An unseasonable time of life, an ill-suited nature; the planter infirm, the soil barren. But it is thought by some a thing unpardonable. in the priest, that he raises a course of objections; for whenever God declares any thing, it becomes us to receive it in faith, and moreover, disputes of this kind are the mark of a rebellious spirit. Hence it follows; And the angel answering said unto him, I am Gabriel, who stand before God.
san Beda † 735 d.C.
As if he says, “If it were man who promised these miracles, one might with impunity demand a sign, but when an angel promises, it is then not right to doubt. It follows; And I am sent to speak to thee.
san Giovanni Crisostomo † 407 d.C. sup.
That when you hear that I am sent from God, you should deem none of the things which are said unto thee to be of man, for I speak not of myself, but declare the message of Him who sends me. And this is the merit and excellence of a messenger to relate nothing of his own.
san Beda † 735 d.C.
Here we must remark, that the angel testifies, that he both stands before God, and is sent to bring good tidings to Zacharias.
san Gregorio Magno † 604 d.C. Hom. xxxiv. in Evang.
For when angels come to us, they so outwardly fulfil their ministry, as at the same time inwardly to be never absent from His sight; since, though the angelic spirit is circumscribed, the highest Spirit, which is God, is not circumscribed. The angels therefore even when sent are before Him, because on whatever mission they go, they pass within Him.
san Beda † 735 d.C.
But he gives him the sign which he asks for, that he who spoke in unbelief, might now by silence learn to believe; as it follows; and, behold, thou shall be dumb.
san Giovanni Crisostomo † 407 d.C. sup.
That the bonds might be transferred from the powers of generation to the vocal organs. From no regard to the priesthood was he spared, but for this reason was the more smitten, because in a matter of faith he ought to have set an example to others.
Teofilatto † 1107 cap. i.
Because the word in the Greek (κωφὸς) may also signify deaf, he well says, Because thou believest not, thou shalt be deaf, and shalt not be able to speak. For most reasonably he suffered these two things; as disobedient, he incurs the penalty of deafness; as an objector, of silence.
san Giovanni Crisostomo † 407 d.C. sup.
But the Angel says, And, behold; in other words, “At this instant.” But mark the mercy of God in what follows: Until the day in which these things shall be performed. As if he said, “When by the issues of events I shall have proved my words, and thou shalt perceive that thou art rightly punished, I will remove the punishment from thee.” And he points out the cause of the punishment, adding, Because thou believest not my words, which shall be fulfilled in their season; not considering His power Who sent me, and before Whom I stand. But if he who was incredulous about a mortal birth is punished, how shall he escape vengeance, who speaks falsely of the heavenly and unspeakable birth?
Un espositore greco Antipater Bostrensis.
Now while these things were going on within, the delay excited surprise among the multitudes who were waiting without, as it follows: And the people waited for Zacharias, and marvelled that he tarried. And while various suspicions were going about, each man repeating them as it pleased him, Zacharias coming forth told by his silence what he secretly endured. Hence it follows, And when he came out, he could not speak.
Teofilatto † 1107
But Zacharias beckoned to the people, who perhaps enquired the cause of his silence, which, as he was not able to speak, he signified to them by nodding. Hence it follows, And he beckoned to them, and remained speechless.
sant'Ambrogio † 397 d.C.
But a nod is a certain action of the body, without speech endeavouring to declare the will, yet not expressing it.
Il testo latino
Chrysostomus
Habito respectu Zacharias ad propriam aetatem, quin etiam coniugis sterilitate conspecta, diffisus est: unde dicitur et dixit Zacharias ad Angelum: unde hoc sciam? Quasi dicat: quomodo hoc fiet? Et causam dubitationis subdit ego enim sum senex, et uxor mea processit in diebus suis; quasi dicat: aetas intempesta, natura inepta; ego generans debilis, terra sterilis. Non autem censetur propter hoc dignus esse venia sacerdos, dum seriem rerum expostulat: quandocumque enim Deus aliquid indicat, oportet in fide suscipere; nam super huiusmodi disceptare contumacis est animae: unde sequitur et respondens Angelus dixit ei: ego sum Gabriel, qui asto ante Deum
Beda
Quasi dicat: si homo talia signa promitteret, impune signum flagitare liceret; at cum Angelus promittat, iam dubitare non decet. Sequitur et missus sum loqui ad te, et haec tibi evangelizare
Chrysostomus
Ut cum audias me a Deo missum fore, nihil humanum aestimes ex his quae tibi dicuntur: neque enim ex me loquor, sed mittentis relata denuntio; haec est enim nuntii bonitas, ut nihil ex se referat
Beda
Ubi notandum est, quod Angelus se et ante Deum stare, et ad evangelizandum Zachariae missum esse testatur
Gregorius in Evang
Quia et cum ad nos veniunt Angeli, sic exterius implent ministerium, ut tamen nunquam interius desint per contemplationem: quia etsi circumscriptus est angelicus spiritus, summus tamen spiritus, qui Deus est, circumscriptus non est. Angeli itaque etiam missi ante ipsum sunt: quia quomodolibet missi veniant, intra ipsum currunt
Beda
Dat autem ei signum quod rogatur: ut qui discredendo locutus est, iam tacendo credere discat: unde sequitur et ecce eris tacens, et non poteris loqui
Chrysostomus
Ut a vi generativa ad organa vocalia vincula transferantur. Nec intuitu sacerdotii ei parcitur; sed ob hoc plectebatur amplius: quia circa fidem ceteris praeesse debebat
Theophylactus
Sed quia verbum kophos, quod etiam infra subiungitur, potest tam surdum quam mutum significare, bene ait eris surdus, et non poteris loqui. Convenienter enim haec duo passus est: tamquam enim inobediens surditatem incurrit, et tamquam contradictor taciturnitatem
Chrysostomus
Dicit autem et ecce, quasi dicat: in hoc instanti. Sed considera miserationem domini in hoc quod sequitur usque in diem quo haec fient; quasi dicat: cum per eventus rerum quod dico ostendero, et noveris te iure punitum; tunc te de poena eripiam. Et causam poenae ostendit cum subditur pro eo quod non credidisti verbis meis, quae implebuntur in tempore suo; non attendens virtutem eius qui misit me, cui ego assisto. Si autem is qui erga nativitatem mortalem incredulus erat punitur; qualiter qui caelestem, et ineffabilem calumniatur, vitabit ultionem?
Graecus
Dum autem haec intrinsecus agerentur, dilatio temporis admirari cogebat expectantem forinsecus multitudinem: unde sequitur et erat plebs expectans Zachariam, et mirabatur quod tardaret ipse in templo. Cumque per diversa vagaretur suspicio, quilibet dictabat ad libitum, donec Zacharias egrediens docuit silendo quod latendo perpessus est: unde sequitur egressus autem non poterat loqui ad illos: et cognoverunt quod visionem vidisset in templo
Theophylactus
Innuebat autem populo Zacharias forte causam taciturnitatis interroganti, quam loqui non valens, per nutum declarabat: unde sequitur et ipse erat innuens illis, et permansit mutus
Ambrosius
Est autem nutus quidam sine verbo corporalis actus, indicare moliens, nec exprimens voluntatem
1:23
san Beda † 735 d.C.
During the time of their course, the priests of the temple were so occupied by their office, that they kept themselves not only from the society of their wives, but even from the very threshold of their houses. Hence it is said, And it came to pass, that, as soon as the days were accomplished, &c. For as there was then required a priestly succession from the root of Aaron, of necessity then a time was appointed for keeping up the inheritance. But as now not a carnal succession, but spiritual perfection, is looked for, the priests are enjoined (in order that they might ever be able to serve the altar) the perpetual observance of chastity. It follows: But after those days, &c. that is, after the days of Zacharias’s ministration were completed. But these things were done in the month of September, the twenty-second day of the month, upon which the Jews were bound to observe the feast of the Tabernacles, just before the equinox, at which the night began to be longer than the day, because Christ must increase, but John must decrease. And those days of fasting were not without their meaning; for by the mouth of John, repentance and mortification were to be preached to men. It follows: And she hid herself. (see John 3:30.)
sant'Ambrogio † 397 d.C.
What reason then for concealment, except shame? For there are certain allowed times in wedlock, when it is becoming to attend to the begetting of children; while the years thrive, while there is hope of child-bearing. But when in good time old age has come on, and the period of life is more fitted for governing children, than begetting them, it is a shame to bear about the signs of pregnancy, however lawful. It is a shame to be laden with the burden of another age, and for the womb to swell with the fruit of not one’s own time of life. It was a shame then to her on account of her age; and hence we may understand the reason why they did not at this time come together, for surely she who blushed not at their coming together in their old age, would not blush at her child-bearing; and yet she blushes at the parental burden, while she yet is unconscious of the religious mystery. But she who hid herself because she had conceived a son, began to glory that she carried in her womb a prophet.
Origene † 253 d.C.
And therefore he says, Five months, that is, until Mary should conceive, and her babe leaping with joy should prophesy.
sant'Ambrogio † 397 d.C.
And though she might blush at the time of her child-bearing, on the other hand she rejoiced that she was free from reproach, saying, Thus hath the Lord dealt with me.
san Giovanni Crisostomo † 407 d.C.
Truly He has loosed her barrenness, a supernatural gift He has bestowed upon her, and the unfruitful rock has produced the green blade. He has taken away her disgrace, in that He has made her to bring forth. Hence it follows: In the days wherein he looked on me, to take away my reproach among men.
sant'Ambrogio † 397 d.C.
For it is a shame among women not to receive that reward of marriage, which is the only cause of their being married.
san Giovanni Crisostomo † 407 d.C. Homil. de Anna.
Her joy therefore is twofold. The Lord has taken away from her the mark of barrenness, and also given her an illustrious offspring. In the case of other births, the coming together of the parents only occurs; this birth was the effect of heavenly grace.
san Beda † 735 d.C.
Now mystically by Zacharias may be signified the Jewish Priesthood, by Elisabeth the law itself; which, well administered by the teaching of the Priests, ought to have borne spiritual children to God, but was not able, because the Law made no one perfect. (Heb. 7:19, 1 Tim. 1:8.) Both were just, because the law is good, and the Priesthood for that time holy; both were well stricken in years, because at Christ’s coming both the Law and Priesthood were just bending to old age. Zacharias enters the temple, because it is the priest’s office to enter into the sanctuary of heavenly mysteries. There was a multitude without the doors, because the multitude cannot penetrate mysteries. When he places frankincense on the altar, he discovers that John will be born; for while the teachers are kindled with the flame of divine reading, they find the grace of God flow to them through Jesus: and this is done by an angel, for the Law was ordained by angels. (Gal. 3:19.)
sant'Ambrogio † 397 d.C.
But in one man the voice of the people was put to silence, because in one man the whole people was addressing God. For the word of God has come over to us, and in us is not silent. He is dumb who understands not the Law; for why should you think the man who knows not a sound, to be more dumb than him who knows not a mystery. The Jewish people are like to one beckoning, who cannot make his actions intelligible.
san Beda † 735 d.C.
And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or because the dispensation of Christ is represented by the words or deeds of the saints, in the five ages of the world.
Il testo latino
Beda
Vicis suae tempore pontifices templi tantum officiis mancipati, non solum a complexu uxorum, sed ab ipso quoque domorum suarum abstinebant ingressu; unde dicitur et factum est ut impleti sunt dies officii eius, abiit in domum suam. Quia enim tunc sacerdotalis ex stirpe Aaron successio quaerebatur, necessario tempus substituendae soboli procurabatur. At quia nunc non carnalis successio, sed profectio spiritualis inquiritur, sacerdotibus, ut semper altari queant assistere, semper castitas observanda praecipitur. Sequitur post hos autem dies concepit Elisabeth uxor eius: post dies scilicet officii Zachariae completos. Gesta sunt autem haec mense Septembri, octavo Calendas Octobris, quando oportebat Iudaeos ieiunium Scenopegiae celebrare, imminente aequinoctio, in quo incipit nox esse maior quam dies: quia Christum oportet crescere, Ioannem autem minui. Nec frustra tunc dies ieiuniorum erat, quia per Ioannem erat hominibus afflictio poenitentiae praedicanda. Sequitur et occultabat se mensibus quinque
Ambrosius
Quae causa occultationis nisi pudor? Sunt enim quaedam tempora praescripta coniugio, quando dare operam procreandis liberis sit decorum, dum anni vigent, dum suscipiendorum liberorum spes est. At ubi et matura aevi senectus successerit, et aetas est regendis liberis habilior quam creandis, pudor est legitimi licet coitus gestare indicia, et gravari alienae aetatis onere, et tumescere alvum non sui temporis fructu. Pudebat ergo eam propter aetatem: unde intelligi potest causa, quia iam non conveniebant inter se concubitu coniugali: neque enim ea quae senilem non erubesceret coitum, erubesceret partum; haec tamen erubescit onus parentis, quamdiu nescit mysterium religionis. Sed quae occultabat se quia conceperat filium, iactare se coepit, quia generabat prophetam
Origenes in Lucam
Et ideo dicit
mensibus quinque;
idest, donec Maria conciperet, et fetus eius exultans cum gaudio prophetaret
Ambrosius
Et quamvis partus sui erubesceret aetatem, rursus caruisse se gaudebat opprobrio, dicens quia sic fecit mihi dominus
Chrysostomus
Scilicet solvit sterilitatem, donum supra naturam concessit, et petra infructuosa spicas virentes produxit: abstulit dedecus dum genitricem fecit: unde sequitur in diebus quibus respexit auferre opprobrium meum inter homines
Ambrosius
Pudor enim est feminis nuptiarum praemia non habere, quibus haec sola est causa nubendi
Chrysostomus
Dupliciter igitur gaudet, dum et a nota sterilitatis ipsam eripuit dominus, et quoniam illustrem partum enixa est. Non enim ut in ceteris gignentium solus concubitus intervenit, sed gratia caelestis huius ortus fuit exordium
Beda
Mystice autem per Zachariam sacerdotium Iudaeorum, per Elisabeth potest lex ipsa designari, quae sacerdotum doctrinis exercitata spirituales Deo filios gignere debebat, sed non valebat; quia neminem ad perfectionem adduxit lex. Erant ambo iusti, quia bona est lex, et sacerdotium pro illo tempore sanctum: ambo processerant in diebus suis, quia adveniente Christo iam incurvantur ad senium. Ingreditur Zacharias templum, quia sacerdotum est intrare in sanctuarium mysteriorum caelestium; foris erat multitudo, quia mystica penetrare nequit. Dum altari thymiama imponit, nasciturum Ioannem agnoscit: quia dum doctores flamma divinae lectionis ardent, gratiam Dei per Iesum prodituram reperiunt; et hoc per Angelum, quia lex per Angelos ordinata est
Ambrosius
In uno autem vox totius plebis obmutuit, quia in uno totus ad Deum loquebatur populus: transivit enim ad nos Dei verbum, et in nobis non tacet. Mutus est qui non intelligit legem. Cur enim tibi magis videatur mutus esse qui sermonem quam qui mysterium nescit? Innuenti similis est populus Iudaeorum, qui actuum suorum praestare non potest rationem
Beda
Et tamen Elisabeth concipit Ioannem, quia interiora legis sacramentis Christi abundant: conceptum quinque mensibus occultat, quia Moyses quinque libris mysteria Christi designat, seu quia Christi dispensatio in quinque mundi aetatibus per sanctorum dicta vel facta figuratur
1:26
san Beda † 735 d.C.
Because either the Incarnation of Christ was to be in the sixth age of the world, or because it was to serve to the fulfilling of the law, rightly in the sixth month of John’s conception was an angel sent to Mary, to tell her that a Saviour should be born. Hence it is said, And in the sixth month, &c. We must understand the sixth month to be March, on the twenty-fifth day of which our Lord is reported to have been conceived, and to have suffered, as also to have been born on the twenty-fifth day of December. But if either the one day we believe to be the vernal equinox, or the other the winter solstice, it happens that with the increase of light He was conceived or born Who lighteneth every man that cometh into the world. But if any one shall prove, that before the time of our Lord’s nativity or conception, light began either to increase, or supersede the darkness, we then say, that it was because John, before the appearance of His coming, began to preach the kingdom of heaven.
san Basilio Magno † 379 d.C. in Esai. 6.
The heavenly spirits visit us, not as it seems fit to them, but as the occasion conduces to our advantage, for they are ever looking upon the glory and fulness of the Divine Wisdom; hence it follows, The angel Gabriel was sent.
san Gregorio Magno † 604 d.C. Hom. 34, in Evan.
To the virgin Mary was sent, not any one of the angels, but the archangel Gabriel; for upon this service it was meet that the highest angel should come, as being the bearer of the highest of all tidings. He is therefore marked by a particular name, to signify what was his effectual part in the work. For Gabriel is interpreted, “the strength of God.” By the strength of God then was He to be announced Who was coming as the God of strength, and mighty in battle, to put down the powers of the air.
La Glossa interlin.
But the place is also added whither he is sent, as it follows, To a city, Nazareth. For it was told that He would come a Nazarite, (i. e. the holy of the holy.)
san Beda † 735 d.C. in Homil. de fest Annunt.
It was a fit beginning for man’s restoration, that an angel should be sent down from God to consecrate a virgin by a divine birth, for the first cause of man’s perdition was the Devil sending a serpent to deceive a woman by the spirit of pride.
sant'Agostino † 430 d.C. de san. Virg. cap. vi.
To a virgin, for Christ could be born from virginity alone, seeing He could not have an equal in His birth. It was necessary for our Head by this mighty miracle to be born according to the flesh of a virgin, that He might signify that his members were to be born in the spirit of a virgin Church.
Pseudo-Girolamo Hieron. vol. xi. 92. De Assumpt.
And rightly an angel is sent to the virgin, because the virgin state is ever akin to that of angels. Surely in the flesh to live beyond the flesh is not a life on earth but in heaven.
san Giovanni Crisostomo † 407 d.C. sup. Mat. Hom. 4.
The angel announces the birth to the virgin not after the conception, lest she should be thereby too much troubled, but before the conception he addresses her, not in a dream, but standing by her in visible shape. For as great indeed were the tidings she receives, she needed before the issue of the event an extraordinary visible manifestation.
sant'Ambrogio † 397 d.C.
Scripture has rightly mentioned that she was espoused, as well as a virgin, a virgin, that she might appear free from all connexion with man; espoused, that she might not be branded with the disgrace of sullied virginity, whose swelling womb seemed to bear evident marks of her corruption. But the Lord had rather that men should cast a doubt upon His birth than upon His mother’s purity. He knew how tender is a virgin’s modesty, and how easily assailed the reputation of her chastity, nor did He think the credit of His birth was to be built up by His mother’s wrongs. It follows therefore, that the holy Mary’s virginity was of as untainted purity as it was also of unblemished reputation. Nor ought there, by an erroneous opinion, to be left the shadow of an excuse to living virgins, that the mother of our Lord even seemed to be evil spoken of. But what could be imputed to the Jews, or to Herod, if they should seem to have persecuted an adulterous offspring? And how could He Himself say, I came not to abolish the law, but to fulfil it, (Matt. 5:18.) if He should seem to have had his beginning from a violation of the law, for the issue of an unmarried person is condemned by the law? (Deut. 23:17.) Not to add that also greater credit is given to the words of Mary, and the cause of falsehood removed? For it might seem that unmarried becoming pregnant, she had wished to shade her guilt by a lie; but an espoused person has no reason for lying, since to women child-birth is the reward of wedlock, the grace of the marriage bed. Again, the virginity of Mary was meant to baffle the prince of the world, who, when he perceived her espoused to a man, could cast no suspicion on her offspring.
Origene † 253 d.C.
For if she had had no husband, soon would the thought have stolen into the Devil’s mind, how she who had known no man could be pregnant. It was right that the conception should be Divine, something more exalted than human nature.
sant'Ambrogio † 397 d.C.
But still more has it baffled the princes of the world, for the malice of devils soon detects even hidden things, while they who are occupied in worldly vanities, can not know the things of God. But moreover, a more powerful witness of her purity is adduced, her husband, who might both have been indignant at the injury, and revenged the dishonour, if he also had not acknowledged the mystery; of whom it is added, Whose name was Joseph, of the house of David.
san Beda † 735 d.C. in Homil. de Annunt. sup.
Which last applies not only to Joseph, but also to Mary, for the Law commanded that every one should take a wife out of his own tribe or family. It follows, And the virgin’s name was Mary.
san Beda † 735 d.C.
Maria, in Hebrew, is the star of the sea; but in Syriac it is interpreted Mistress, and well, because Mary was thought worthy to be the mother of the Lord of the whole world, and the light of endless ages.
Il testo latino
Beda
Quia Christi incarnatio vel sexta aetate saeculi futura, vel ad impletionem legis erat profutura, recte sexto mense concepti Ioannis missus ad Mariam Angelus nasciturum nuntiat salvatorem: unde dicitur in mense autem sexto. Mensem sextum Martium intellige, cuius vigesima quinta die dominus noster et conceptus traditur et passus, sicut et vigesima quinta die mensis Decembris natus. Quod si vel hoc die, ut nonnulli arbitrantur, aequinoctium vernale, vel illo solstitium brumale fieri credamus; convenit cum lucis incremento concipi vel nasci eum qui illuminat omnem hominem venientem in hunc mundum. At si quis ante dominicae nativitatis et conceptionis tempus considerat lucem vel crescere, vel tenebras superare convicerit, dicimus et nos, quia Ioannes ante faciem adventus eius regnum caelorum evangelizabat
Basilius
Adeunt autem nos caelestes spiritus, non quasi ex seipsis, sed ex eo quod divinae sapientiae decorem conspiciunt; unde sequitur missus est Angelus Gabriel a Deo
Gregorius in Evang
Ad Mariam enim virginem non quilibet Angelus, sed Gabriel Archangelus mittitur: ad hoc quippe ministerium summum Angelum venire dignum fuerat qui summum omnium nuntiabat: qui idcirco privato nomine censetur, ut signetur per vocabulum in operatione quid valeat. Gabriel enim Dei fortitudo nominatur; per Dei ergo fortitudinem nuntiandus erat qui virtutum dominus et potens in praelio ad debellandas potestates aereas veniebat
Glossa
Additur autem et locus quo mittitur, cum subditur in civitate Galilaeae, cui nomen Nazareth: Nazaraeus enim, idest sanctus sanctorum, nuntiabatur venturus
Beda
Aptum autem humanae restaurationis principium, ut Angelus a Deo mitteretur ad virginem partu consecrandam divino: quia prima perditionis humanae fuit causa, cum serpens a Diabolo mittebatur ad mulierem spiritu superbiae decipiendam: unde sequitur ad virginem
Augustinus de sancta Virgin
Illum enim solum virginitas decenter parere potuit qui in sua nativitate parem habere non potuit. Oportebat enim caput nostrum propter insigne miraculum secundum corpus nasci de virgine, quod significaret membra sua de virgine Ecclesia secundum spiritum nascitura
Hieronymus
Et bene Angelus ad virginem mittitur, quia semper est Angelis cognata virginitas. Profecto in carne praeter carnem vivere, non terrena vita est, sed caelestis
Chrysostomus super Matth
Non autem Angelus post partum annuntiat virgini, ne nimium exinde turbaretur: et ideo ante conceptionem illam alloquitur, non in somnis, immo visibiliter assistit: nam quasi magnam valde relationem accipiens egebat ante rei eventum visione solemni
Ambrosius
Bene autem utrumque posuit Scriptura, ut et desponsata esset, et virgo: virgo, ut expers virilis consortii videretur; desponsata, ne temeratae virginitatis adureretur infamia, cui gravis alvus corruptelae videretur insigne praeferre. Maluit autem dominus aliquos de suo ortu quam de matris pudore dubitare: sciebat enim teneram esse virginis verecundiam et lubricam famam pudoris nec putavit ortus sui fidem matris iniuriis astruendam. Servatur itaque sanctae Mariae sicut pudore integra, ita et inviolabilis opinione virginitas: nec decuit sinistra virginibus opinione viventibus velamen excusationis relinqui, quod infamata mater quoque domini videretur. Quid autem Iudaeis, quid Herodi posset ascribi, si natum viderentur ex adulterio persecuti? Quemadmodum autem ipse diceret: non veni legem solvere, sed adimplere, si videretur coepisse a legis iniuria, cum partus innuptae lege damnetur? Quid quod etiam fides Mariae verbis maior adsciscitur, et mendacii causa removetur? Videretur enim culpam obumbrare voluisse mendacio innupta praegnans. Causam autem mentiendi desponsata non habuit, cum coniugii praemium et gratia nuptiarum partus sit feminarum. Non mediocris quoque causa est ut virginitas Mariae falleret principem mundi, qui cum desponsatam viro cerneret, partum non potuit habere suspectum
Origenes in Lucam
Si enim non habuisset sponsum, statim cogitatio tacita Diabolum surrepsisset, quomodo quae non accubuit cum viro, praegnans esset. Debet iste conceptus esse divinus, debet aliquid humana natura esse sublimius
Ambrosius
Sed tamen magis fefellit principes saeculi: Daemonum enim malitia facile etiam occulta deprehendit; at vero qui saecularibus vanitatibus occupantur, scire divina non possunt. Quin etiam locupletior testis pudoris maritus adhibetur, qui posset et delere iniuriam et vindicare opprobrium, si non agnosceret sacramentum: de quo subditur cui nomen erat Ioseph de domo David
Beda
Quod non tantum ad Ioseph, sed etiam pertinet ad Mariam. Legis namque erat praeceptum ut de sua quisque tribu aut familia acciperet uxorem. Sequitur et nomen virginis Maria
Beda
Maria Hebraice stella maris, Syriace vero domina vocatur; et merito: quia et totius mundi dominum, et lucem saeculis meruit generare perennem
1:28
sant'Ambrogio † 397 d.C.
Mark the virgin by her manner of life. Alone in an inner chamber, unseen by the eyes of men, discovered only by an angel; as it is said, And the angel came in unto her. That she might not be dishonoured by any ignoble address, she is saluted by an angel.
san Gregorio di Nissa † 395 d.C. Diem Nat. Orat. in Christi.
Far different then to the news formerly addressed to the woman, is the announcement now made to the Virgin. In the former, the cause of sin was punished by the pains of childbirth; in the latter, through gladness, sorrow is driven away. Hence the angel not unaptly proclaims joy to the Virgin, saying, Hail.
Un espositore greco Geometer
But that she was judged worthy of the nuptials is attested by his saying, Full of grace. For it is signified as a kind of token or marriage gift of the bridegroom, that she was fruitful in graces. For of the things which he mentions, the one appertains to the bride, the other to the bridegroom.
Pseudo-Girolamo Jerome sup.
And it is well said, Full of grace, for to others, grace comes in part; into Mary at once the fulness of grace wholly infused itself. She truly is full of grace through whom has been poured forth upon every creature the abundant rain of the Holy Spirit. But already He was with the Virgin Who sent the angel to the Virgin. The Lord preceded His messenger, for He could not be confined by place Who dwells in all places. Whence it follows, The Lord is with thee.
Pseudo-Agostino Aug. in Serm. de Annunt. iii. app. 195.
More than with me, for He Himself is in thy heart, He is (made) in thy womb, He fills thy soul, He fills thy womb.
Un espositore greco Geometer
But this is the sum of the whole message. The Word of God, as the Bridegroom, effecting an incomprehensible union, Himself, as it were, the same both planting, and being planted, hath moulded the whole nature of man into Himself. But comes last the most perfect and comprehensive salutation; Blessed art thou among women. i. e. Alone, far before all other women; that women also should be blessed in thee, as men are in thy Son; but rather both in both. For as by one man and one woman came at once both sin and sorrow, so now also by one woman and one man hath both blessing and joy been restored, and poured forth upon all.
sant'Ambrogio † 397 d.C.
But mark the Virgin by her bashfulness, for she was afraid, as it follows; And when she heard, she was troubled, It is the habit of virgins to tremble, and to be ever afraid at the presence of man, and to be shy when he addresses her. Learn, O virgin, to avoid light talking. Mary feared even the salutation of an angel.
Un espositore greco sup.
But as she might be accustomed to these visions, the Evangelist ascribes her agitation not to the vision, but to the things told her, saying, she was troubled at his words. Now observe both the modesty and wisdom of the Virgin; the soul, and at the same time the voice. When she heard the joyful words, she pondered them in her mind, and neither openly resisted through unbelief, nor forthwith lightly complied; avoiding equally the inconstancy of Eve, and the insensibility of Zacharias. Hence it is said, And she cast in her mind what manner of salutation this was, it is not said conception, for as yet she knew not the vastness of the mystery. But the salutation, was there aught of passion in it as from a man to a virgin? or was it not of God, seeing that he makes mention of God, saying, The Lord is with thee.
sant'Ambrogio † 397 d.C.
She wondered also at the new form of blessing, unheard of before, reserved for Mary alone.
Origene † 253 d.C.
For if Mary had known that similar words had been addressed to others, such a salutation would never have appeared to her so strange and alarming.
Il testo latino
Ambrosius
Disce virginem moribus; sola in penetralibus, quam nemo virorum videret, solus Angelus reperiret: unde dicitur et ingressus Angelus ad eam. Et ne quo degeneri depravaretur affatu, ab Angelo salutatur
Graecus
Contra vocem prius editam mulieri dirigitur nunc sermo ad virginem. In illa doloribus partus est causa peccati punita; in hac per gaudium moestitia pellitur: unde iucunditatem non absurde praenuntiat Angelus virgini, dicens ave. Quod autem digna cognosceretur sponsalium, attestatur cum dicit gratia plena: quasi enim quaedam arrha aut dos sponsi ostenditur, quod fecunda sit gratiis. Horum enim quae dicit, haec sunt sponsae, alia sponsi
Hieronymus
Et bene gratia plena: quia ceteris per partes praestatur; Mariae vero simul se totam infudit gratiae plenitudo. Vere gratia plena, per quam largo spiritus sancti imbre superfusa est omnis creatura. Iam autem erat cum virgine qui ad virginem mittebat Angelum, et praecessit nuntium suum dominus, nec teneri potuit locis qui omnibus habetur in locis: unde sequitur dominus tecum
Augustinus
Magis quam mecum: ipse enim in tuo est corde, in tuo fit utero, adimplet mentem, adimplet ventrem
Graecus
Hoc autem est totum legationis complementum. Dei enim verbum, ut sponsus supra rationem unionem efficiens, tamquam ipse germinans, idemque germinatus, totam naturam humanam sibi ipsi conformavit. Ultimum vero ponitur tamquam perfectissimum et compendiosum benedicta tu in mulieribus: una scilicet prae cunctis mulieribus: ut etiam benedicantur in te mulieres, sicut mares in filio; sed magis uterque in utrisque. Velut enim per unam feminam et unum marem peccatum simul ac tristitia intravit: sic et nunc per unam et unum benedictio revocata est et laetitia et ad singulos est profusa
Ambrosius de Salut. Ang
Disce autem virginem a verecundia, quia pavebat: nam sequitur quae cum audisset, turbata est in sermone eius. Trepidare virginum est, et ad omnes ingressus viri pavere, omnes viri affatus vereri. Disce, virgo, verborum vitare lasciviam: Maria etiam salutationem Angeli verebatur
Graecus
Cum assueta foret his visionibus, Evangelista non visioni, sed relatibus turbationem attribuit, dicens turbata est in sermone eius. Attende autem virginis et pudicam et prudentem et animam simul et vocem. Audita laetitia dictum examinavit, et neque manifeste obstitit per incredulitatem, nec statim paret ex levitate; Evae levitatem evitans simul et duritiam Zachariae; unde sequitur et cogitabat qualis esse ista salutatio: non conceptio, nam adhuc ignorabat immensitatem mysterii, sed salutatio: numquid libidinosa, ut a viro ad virginem; an divina, dum Dei faceret mentionem dicens dominus tecum?
Ambrosius in Lucam
Benedictionis etiam novam formulam mirabatur, quae nusquam est ante comperta: soli Mariae hoc servabatur
Origenes in Lucam
Si enim scivisset Maria ad alium quempiam similem factum esse sermonem, utpote quae habebat legis scientiam, nunquam eam, quasi peregrinam, talis salutatio exterruisset
1:30
When the angel saw that she was troubled at this unusual salutation, calling her by her name as if she was well known to him, he tells her she must not fear, as it follows; And the angel said, Fear not, Mary.
Un espositore greco Photius.
As if he said, I came not to deceive you, nay rather to bring down deliverance from deception; I came not to rob you of your inviolable virginity, but to open a dwelling-place for the Author and Guardian of thy purity; I am not a servant of the Devil, but the ambassador of Him that destroyeth the Devil. I am come to form a marriage treaty, not to devise plots. So far then was he from allowing her to be harassed by distracting thoughts, lest he should be counted a servant unfaithful to his trust.
san Giovanni Crisostomo † 407 d.C.
But he who earns favour in the sight of God has nothing to fear. Hence it follows, For thou hast found favour before God. But how shall any one find it, except through the means of his humility. For God giveth grace to the humble. (James 4:6, 1 Pet. 5:5.)
Un espositore greco ubi sup.
For the Virgin found favour with God, in that decking her own soul in the bright robes of chastity, she prepared a dwelling-place pleasing to God. Not only did she retain her virginity inviolate, but her conscience also she kept from stain. As many had found favour before Mary, he goes on to state what was peculiar to her. Behold, thou shall conceive in thy womb.
Un espositore greco Geometer.
By the word behold, he denotes rapidity and actual presence, implying that with the utterance of the word the conception is accomplished.
Un espositore greco Sev. Antiochenus.
Thou shalt conceive in thy womb, that he might shew that our Lord from the very Virgin’s womb, and of our substance, took our flesh upon Him. For the Divine Word came to purify man’s nature and birth, and the first elements of our generation. And so without sin and human seed, passing through every stage as we do, He is conceived in the flesh, and carried in the womb for the space of nine months.
Un espositore greco Geometer.
But since it happens also that to the spiritual mind is given in an especial manner to conceive the Divine Spirit, and bring forth the Spirit of salvation, as says the Prophet; therefore he added, And thou shalt bring forth a Son. (Is. 26:18.)
sant'Ambrogio † 397 d.C.
But all are not as Mary, that when they conceive the word of the Holy Spirit, they bring forth; for some put forth the word prematurely, others have Christ in the womb, but not yet formed.
san Gregorio di Nissa † 395 d.C. Orat. in Diem Nat.
While the expectation of child-birth strikes a woman with terror, the sweet mention of her offspring calms her, as it is added, And thou shall call his name Jesus. The coming of the Saviour is the banishing of all fear.
san Beda † 735 d.C.
Jesus is interpreted Saviour, or Healing.
Un espositore greco Geom. sup.
And he says, Thou shalt call, not His father shall call, for He is without a father as regards His lower birth, as He is without a mother in respect of the higher.
san Cirillo di Alessandria † 444 d.C. de fide ad Theod.
But this name was given anew to the Word in adaptation to His nativity in the flesh; as that prophecy saith, Thou shalt be called by a new name which the mouth of the Lord hath named. (Is. 62:2.)
Un espositore greco sup.
But as this name was common to Him with the successor of Moses, the angel therefore implying that He should not be after Joshua’s likeness, adds, He shall be great. (Josh. 1.)
sant'Ambrogio † 397 d.C.
It was said also of John, that he shall be great, but of him indeed as of a great man, of Christ, as of the great God. For abundantly is poured forth the power of God; widely the greatness of the heavenly substance extended, neither confined by place, nor grasped by thought; neither determined by calculation, nor altered by age.
Origene † 253 d.C.
See then the greatness of the Saviour, how it is diffused over the whole world. Go up to heaven, see there how it has filled the heavenly places; carry thy thoughts down to the deep, behold, there too He has descended. If thou seest this, then, in like manner, beholdest thou fulfilled in very deed, He shall be great.
Un espositore greco Photius.
The assumption of our flesh does not diminish ought from the loftiness of the Deity, but rather exalts the lowness of man’s nature. Hence it follows, And he shall be called the Son of the Highest. Not, Thou shalt give Him the name, but He Himself shall be called. By whom, but His Father of like substance with Himself? For no one hath known the Son but the Father. (Matt. 11:27.) But He in Whom exists the infallible knowledge of His Son, is the true interpreter as to the name which should be given Him, when He says, This is my beloved Son; (Matt. 17:5.) for such indeed from everlasting He is, though His name was not revealed till now; therefore he says, He shall be called, not shall be made or begotten. For before the worlds He was of like substance with the Father. Him therefore thou shalt conceive; His mother thou shalt become; Him shall thy virgin shrine enclose, Whom the heavens were not able to contain.
san Giovanni Crisostomo † 407 d.C. non occ.
But since it seems shocking or unworthy to some men that God should inhabit a body, is the Sun, I would ask, the heat whereof is felt by each body that receives its rays, at all sullied as to its natural purity? Much more then does the Sun of Righteousness, in taking upon Himself a most pure body from the Virgin’s womb, escape not only defilement, but even shew forth His own mother in greater holiness.
Un espositore greco Severus Antiochenus.
And to make the Virgin mindful of the prophets, he adds, And the Lord God shall give unto him the seat of David, that she might know clearly, that He Who is to be born of her is that very Christ, Whom the prophets promised should be born of the seed of David.
san Cirillo di Alessandria † 444 d.C. contra Julian lib. viii.
Not however from Joseph proceeded the most pure descent of Christ. For from one and the same line of connexion had sprung both Joseph and the Virgin, and from this the only-begotten had taken the form of man.
san Basilio Magno † 379 d.C. Epist. 236. ad Amphil.
Our Lord sat not on the earthly throne of David, the Jewish kingdom having been transferred to Herod. The seat of David is that on which our Lord reestablished His spiritual kingdom which should never be destroyed. Hence it follows, And he shall reign over the house of Jacob.
san Giovanni Crisostomo † 407 d.C. Hom. vii. in Matt.
Now He assigns to the present house of Jacob all those who were of the number of the Jews that believed on Him. For as Paul says, They are not all Israel which are of Israel, but the children of the promise are counted for the seed.
san Beda † 735 d.C.
Or by the house of Jacob he means the whole Church which either sprang from a good root, or though formerly a wild olive branch, has yet been for a reward of its faith grafted into the good olive tree. (Rom. 11:17.)
Un espositore greco Geometer.
But to reign for ever is of none save God alone; and hence though because of the incarnation Christ is said to receive the seat of David, yet as being Himself God He is acknowledged to be the eternal King. It follows, And, his kingdom shall have no end, not in that He is God, but in that He is man also. Now indeed He has the kingdom of many nations, but finally he shall reign over all, when all things shall be put under Him. (1 Cor. 15:25.)
san Beda † 735 d.C.
Let Nestorius then cease to say that the Virgin’s Son is only man, and to deny that He is taken up by the Word of God into the unity of the Person. For the Angel when he says that the very same has David for His father whom he declares is called the Son of the Highest, demonstrates the one Person of Christ in two natures. The Angel uses the future tense (vocabitur, regnabit) not because, as the Heretics say, Christ was not before Mary, but because in the same person, man with God shares the same name of Son.
Il testo latino
Beda
Quia salutatione insolita virginem turbatam viderat, quasi familiarius notam vocans ex nomine, ne timere debeat iubet: unde dicitur et ait ei Angelus: ne timeas, Maria
Graecus
Quasi dicat: non accessi decepturus, immo deceptionis absolutionem depromere; non veni praedaturus inviolabilem tuam virginitatem, sed conditori puritatis et custodi contubernia reserare; non sum serpentis minister, sed perimentis serpentem legatus; sponsalium tractator, non insidiarum molitor. Sic ergo nequaquam distrahentibus ipsam considerationibus vexari permisit, ne diiudicaretur infidus minister negotii
Chrysostomus
Qui autem apud Deum meretur gratiam, non habet quid timeat; unde sequitur invenisti enim gratiam apud Deum. Qualiter autem illam quisque reperiet, nisi humilitate mediante? Humilibus enim dat Deus gratiam
Graecus
Inveniet enim gratiam virgo coram Deo, quia splendore pudicitiae propriam exornans animam, gratum Deo se habitaculum praeparavit; nec solum caelibatum inviolabilem conservavit, sed etiam immaculatam conscientiam custodivit
Origenes in Lucam
Invenerant enim plures gratiam ante eam; et ideo subdit quod proprium est, dicens ecce concipies in utero
Graecus
Quod dicitur ecce, celeritatem et praesentiam denotat, insinuans cum eius verbo celebratam esse conceptionem. Dicit autem concipies in utero, ut demonstret, dominum ab ipso utero virginali et de nostra substantia carnem suscipere. Venit enim divinum verbum emundaturum naturam humanam, et partum, et nostrae generationis primordia; et ideo sine peccato et humano semine, per singula sicut nos in carne concipitur, et novem mensium spatio gestatur in utero
Gregorius Nyssenus
Sed quoniam contingit specialiter divinum concipi spiritum, et spiritum parere salutarem, secundum prophetam; ideo addidit et paries filium
Ambrosius
Non autem omnes sunt sicut Maria, ut dum de spiritu sancto concipitur, verbum pariant; sunt autem quae abortivum excludant verbum, antequam pariant; sunt quae in utero Christum habeant, sed nondum formaverint
Gregorius Nyssenus
Cum autem expectatio partus mulieribus timorem incutiat, sedat timoris metum dulcis partus relatio, cum subditur et vocabis nomen eius Iesum: salvatoris enim adventus est cuiuslibet timoris propulsio
Beda super Lucam
Iesus autem salvator sive salutaris interpretatur
Graecus
Dicit autem tu vocabis, non pater: patre enim caret quantum ad inferiorem generationem, sicut et matre respectu supernae
Cyrillus
Hoc autem nomen de novo fuit verbo impositum, nativitati congruens carnis, secundum illud propheticum: vocabitur tibi nomen novum quod os domini nominavit
Graecus
Verum quia hoc nomen commune est sibi cum successore Moysi, idcirco innuens Angelus quod non erit secundum illius similitudinem, subiungit hic erit magnus
Ambrosius
Dictum est quidem etiam de Ioanne quia erit magnus; sed ille quasi homo magnus, hic quasi Deus magnus. Late enim funditur Dei virtus, late caelestis substantiae magnitudo porrigitur: non loco clauditur, non opinione comprehenditur, non aestimatione concluditur, non aetate variatur
Origenes
Vide ergo magnitudinem salvatoris quomodo in toto orbe diffusa sit: ascende in caelos, quomodo caelestia repleverit; descende cogitatione ad abyssos, et vide eum illuc descendisse: si hoc videris, pariter intueberis opere completum hic erit magnus
Graecus
Neque carnis assumptio deitatis derogat celsitudini; immo potius humanitatis humilitas sublimatur; unde sequitur et filius altissimi vocabitur. Non utique tu impones vocabulum, sed ipse vocabitur: a quo nisi a consubstantiali genitore? Nullus enim filium novit nisi pater. Penes quem vero infallibilis est notitia geniti, is verus interpres est erga impositionem congruam nominis: propter quod dicit: hic est filius meus dilectus, ab aeterno siquidem est, quamvis nunc ad nostram doctrinam nomen eius patuerit. Et ideo ait vocabitur, non: fiet vel generabitur: nam et ante saecula fuerat consubstantialis patri. Hunc ergo concipies, huius mater efficieris, hunc virginalis cella concludet, cuius caeleste spatium capax non extitit
Chrysostomus
Ceterum si quidem enorme quibusdam videtur, Deum habitare corpus; nonne sol, cuius est corpus sensibile, quocumque radios mittit, non laeditur in propria puritate? Multo ergo magis iustitiae sol ex utero virginali mundissimum corpus assumens, non tantum contaminatus non est, immo etiam ipsam matrem sanctiorem ostendit
Graecus
Et ut virginem redderet memorem prophetarum, subdit et dabit illi dominus Deus sedem David patris eius, ut noscat liquido quoniam qui nasciturus est ab ea, ipse est Christus, quem illi promiserunt ex David semine nasciturum
Cyrillus
Non tamen ex Ioseph est editum corpus Christi mundissimum; secundum enim unam lineam cognationis profluxerant Ioseph et virgo, ex qua formam humanitatis unigenitus sumpsit
Basilius
Non autem in materiali sede David sedit dominus, translato Iudaico regno ad Herodem; sed sedem appellat David, in qua resedit dominus, indissolubile regnum; unde sequitur et regnabit in domo Iacob in aeternum
Chrysostomus
Dicit autem ad praesens domum Iacob eos qui de numero Iudaeorum crediderunt in illum: ut enim Paulus dicit: non omnes qui ex Israel sunt, hi sunt Israelitae; sed qui sunt filii promissionis, computantur in semine
Beda
Vel domum Iacob totam Ecclesiam dicit, quae vel de bona radice nata, vel cum oleaster esset, merito tamen fidei in bonam est inserta olivam
Graecus
Nullius autem est in aeternum regnare, nisi Dei solius: quo fit ut etsi propter incarnationem dicatur David sedem accipere, tamen idem ipse, inquantum Deus, rex aeternus agnoscitur. Sequitur et regni eius non erit finis: non solum inquantum Deus est, sed etiam in eo quod homo: et in praesenti quidem habet regnum multorum, finaliter vero universorum, cum ei omnia subicientur
Beda
Omittat ergo Nestorius dicere hominem tantum ex virgine natum, et hunc a verbo Dei non in unitatem personae esse receptum: Angelus enim qui ait eumdem ipsum patrem habere David, quem filium altissimi vocari praenuntiat, in duabus naturis unam Christi personam demonstrat. Non autem ideo futuri temporis verbis Angelus utitur, quia secundum haereticos Christus ante Mariam non fuerit, sed quia secundum eamdem personam homo cum Deo idem filii nomen sortitur
1:34
sant'Ambrogio † 397 d.C.
It was Mary’s part neither to refuse belief in the Angel, nor too hastily take unto herself the divine message. How subdued her answer is, compared with the words of the Priest. Then said Mary to the Angel, How shall this be? She says, How shall this be? He answers, Whereby shall I know this? He refuses to believe that which he says he does not know, and seeks as it were still further authority for belief. She avows herself willing to do that which she doubts not will be done, but how, she is anxious to know. Mary had read, Behold, she shall conceive and bear a son. (Is. 7:14.) She believed therefore that it should be, but how it was to take place she had never read, for even to so great a prophet this had not been revealed. So great a mystery was not to be divulged by the mouth of man, but of an Angel.
san Gregorio di Nissa † 395 d.C. Orat. in Diem Nat. Christi.
Hear the chaste words of the Virgin. The Angel tells her she shall bear a son, but she rests upon her virginity, deeming her inviolability a more precious thing than the Angel’s declaration. Hence she says, Seeing that I know not a man.
san Basilio Magno † 379 d.C. 235. Ep. Amph.
Knowledge is spoken of in various ways. The wisdom of our Creator is called knowledge, and an acquaintance with His mighty works, the keeping also of His commandments, and the constant drawing near to Him; and besides these the marriage union is called knowledge, as it is here.
san Gregorio di Nissa † 395 d.C. sup.
These words of Mary are a token of what she was pondering in the secrets of her heart; for if for the sake of the marriage union she had wished to be espoused to Joseph, why was she seized with astonishment when the conception was made known unto her? seeing in truth she might herself be expecting at the time to become a mother according to the law of nature. But because it was meet that her body being presented to God as an holy offering-should be kept inviolate, therefore she says, Seeing that I know not a man. As if she said, Notwithstanding that thou who speakest art an Angel, yet that I should know a man is plainly an impossible thing. How then can I be a mother, having no husband? For Joseph I have acknowledged as my betrothed.
Un espositore greco Geometer.
But mark, how the Angel solves the Virgin’s doubts, and shews to her the unstained marriage and the unspeakable birth. And the Angel answered, and said unto her, The Holy Spirit shall come upon thee.
san Giovanni Crisostomo † 407 d.C. Hom. 49 in Gen.
As if he said, Look not for the order of nature in things which transcend and overpower nature. Dost thou say, How shall this be, seeing I know not a man? Nay rather, shall it happen to thee for this very reason, that thou hast never known a husband. For if thou hadst, thou wouldest not have been thought worthy of the mystery, not that marriage is unholy, but virginity more excellent. It became the common Lord of all both to take part with us, and to differ with us in His nativity; for the being born from the womb, He shared in common with us, but in that He was born without cohabitation, He was exalted far above us.
san Gregorio di Nissa † 395 d.C. Orat. in Diem Nat.
O blessed is that womb which because of the overflowing purity of the Virgin Mary has drawn to itself the gift of life! For in others scarcely indeed shall a pure soul obtain the presence of the Holy Spirit, but in her the flesh is made the receptacle of the Spirit.
san Gregorio di Nissa † 395 d.C. Lib. de Vita Moysis.
For the tables of our nature which guilt had broken, the true Lawgiver has formed anew to Himself from our dust without cohabitation, creating a body capable of taking His divinity, which the finger of God hath carved, that is to say, the Spirit coming upon the Virgin.
san Gregorio di Nissa † 395 d.C. in Diem Natal.
Moreover, the power of the Highest shall overshadow thee. Christ is the power of the most high King, who by the coming of the Holy Spirit is formed in the Virgin.
san Gregorio Magno † 604 d.C. 18 Moral. c. 20. super Job 27:21.
By the term overshadowing, both natures of the Incarnate God are signified. For shadow is formed by light and matter. But the Lord by His Divine nature is light. Because then immaterial light was to be embodied in the Virgin’s womb, it is well said unto her, The power of the Highest shall overshadow thee, that is, the human body in thee shall receive an immaterial light of divinity. For this is said to Mary for the heavenly refreshing of her soul.
san Beda † 735 d.C.
Thou shalt conceive then not by the seed of man whom thou knowest not, but by the operation of the Holy Spirit, with which thou art filled. There shall be no flame of desire in thee when the Holy Spirit shall overshadow thee.
san Gregorio di Nissa † 395 d.C. Orat. in Diem Nat.
Or he says, overshadow thee, because as a shadow takes its shape from the character of those bodies which go before it, so the signs of the Son’s Deity will appear from the power of the Father. (non occ. in Greg. Nyss.). For as in us a certain life-giving power is seen in the material substance, by which man is formed; so in the Virgin, has the power of the Highest in like manner, by the life-giving Spirit, taken from the Virgin’s body a fleshly substance inherent in the body to form a new man. Hence it follows, Therefore also that holy thing which shall be born of thee.
sant'Atanasio † 373 d.C. Ep. ad Epictetum.
For we confess that which then was taken up from Mary to be of the nature of man and a most real body, the very same also according to nature with our own body. For Mary is our sister, seeing we have all descended from Adam.
san Basilio Magno † 379 d.C. Lib. de Spirit. Sanct. c. v.
Hence also, St. Paul says, God sent forth his Son, born not (through a woman) but of a woman. For the words through a woman might convey only a notion of birth as a passing through, but when it is said, of a woman, (Gal. 4:4.) there is openly declared a communion of nature between the son and the parent.
san Gregorio Magno † 604 d.C. 18 Moral. c. 52. super Job 28:19.
To distinguish His holiness from ours, Jesus is stated in an especial manner to be born holy. For we although indeed made holy, are not born so, for we are constrained by the very condition of our corruptible nature to cry out with the Prophet, Behold, I was conceived in iniquity. (Ps. 51:5.) But He alone is in truth holy, who was not conceived by the cementing of a fleshly union, nor as the heretics rave, one person in His human nature, another in His divine; not conceived and brought forth a mere man, and afterwards by his merits, obtained that He should be God, but the Angel announcing and the Spirit coming, first the Word in the womb, afterwards within the womb the Word made flesh. Whence it follows, Shall be called the Son of God.
Un espositore greco Victor Presbyter.
But observe, how the Angel has declared the whole Trinity to the Virgin, making mention of the Holy Spirit, the Power, and the Most High, for the Trinity is indivisible.c
Il testo latino
Ambrosius
Neque non credere Angelo Maria debuit, neque tam temere usurpare divina; unde dicitur dixit autem Maria ad Angelum: quomodo fiet istud? Temperatior est ista responsio quam verba sacerdotis. Haec ait quomodo fiet istud? Ille respondit unde hoc sciam? Negat ille se credere, et quasi fidei adhuc alium quaerit auctorem; ista se facere profitetur, nec dubitat esse faciendum, quod quomodo fiat inquirit. Legerat Maria: ecce concipiet in utero, et pariet filium: ideo credidit futurum; sed quomodo fieret ante non legerat: non enim quemadmodum fieret vel prophetae tanto fuerat revelatum: tantum enim mysterium non hominis fuit, sed Angeli ore promendum
Gregorius Nyssenus
Attende etiam mundae virginis vocem: partum annuntiat Angelus; ipsa vero virginitati innititur, praestantiorem incorruptibilitatem angelica visione diiudicans: unde dicit quoniam virum non cognosco
Basilius
Cognitio multifarie dicitur: dicitur enim cognitio nostri conditoris sapientia, ac magnalium suorum notitia, nec non mandatorum custodia, et quae fit apud eum appropinquatio, et copula nuptialis, ut hic accipitur
Gregorius Nyssenus
Haec igitur Mariae verba indicium sunt eorum quae tractabat in mentis arcano: nam si causa copulae coniugalis Ioseph desponsari voluisset, cur admiratione ducta est dum sibi narratur conceptio? Cum nimirum ipsa praestolaretur ad tempus mater effici iuxta legis naturam. Verum quia oblatum corpus Deo quasi quoddam ex sacris inviolabile reservari decebat, ideo dicit quoniam virum non cognosco; quasi dicat: etsi sis Angelus, tamen quod virum cognoscam ex impossibilibus cernitur; qualiter igitur mater ero carens coniuge? Ioseph siquidem in sponsum agnovi
Graecus
Sed considera qualiter virgini solvit dubium Angelus, ac explanat intemeratum connubium, et ineffabilem partum: sequitur enim et respondens Angelus dixit ei: spiritus sanctus superveniet in te
Chrysostomus
Quasi dicat: non quaeras ordinem naturalem ubi naturam transcendunt et superant quae tractantur. Dicis quomodo fiet istud, quoniam virum non cognosco? Quinimmo eo ipso continget quod es coniugis inexperta: nam si virum experta fuisses, non digna censereris hoc mysterio: non quia profanum sit coniugium, sed quia virginitas potior. Decebat enim communem omnium dominum, et in nativitate nobiscum participare, et ab ea discrepare: quod enim ex utero nasceretur, habuit commune nobiscum; quod autem absque concubitu nasceretur, plus a nobis obtinuit. Quam beatum corpus illud quod ob exuberantem munditiam virginis Mariae, ut videtur, donum animae ad seipsum allexit. In singulis enim ceteris vix utique anima sincera sancti spiritus impetrabit praesentiam; sed nunc caro receptaculum efficitur spiritus
Gregorius Nyssenus
Tabulas enim nostrae naturae quas culpa confregerat, denuo verus legislator de terra nostra sibi dolavit, absque concubitu divinitatis suae corpus susceptibile creans, quod divinus digitus sculpsit, scilicet spiritus superveniens virgini
Chrysostomus
Insuper et virtus altissimi obumbrabit tibi. Altissimi regis virtus Christus est, qui per adventum spiritus sancti formatur in virgine
Gregorius Moralium
Per obumbrationis enim vocabulum, incarnandi Dei utraque natura significatur: umbra enim a lumine formatur et corpore; dominus autem per divinitatem lumen est: quia ergo lumen incorporeum in eius erat utero corporandum, recte ei dicitur virtus altissimi obumbrabit tibi; idest, corpus in te humanitatis accipiet incorporeum lumen divinitatis: hoc enim Mariae dicitur propter mentis refrigerium caelitus datum
Beda
Non ergo virili, quod non cognoscis, semine, sed spiritus sancti, quo impleris, opere concipies: concupiscentiae in te non erit aestus, ubi umbram faciet spiritus sanctus
Gregorius Nyssenus
Vel dicit obumbrabit tibi: quia sicut corporis umbra praecedentium charactere conformatur, ita indicia deitatis filii ex virtute generandi patebunt. Sicut enim in nobis quaedam vivifica virtus in materia corporali conspicitur qua homo formatur, sic in virgine altissimi virtus per vivificantem spiritum pariter corpori insitam materiam carnis ex virgineo corpore ad formandum novum hominem assumpsit: unde sequitur ideoque et quod nascetur ex te sanctum
sant'Atanasio
Profitemur enim quoniam naturae humanae assumptum ex Maria corpus verissimum extitit, et idem secundum naturam corpori nostro: soror namque nostra Maria est, cum omnes ab Adam descenderimus
Basilius Lib. de Spir. s
Unde et Paulus dicit quoniam misit Deus filium suum natum non per mulierem, sed ex muliere. Nam hoc quod dico: per mulierem, transituram poterat indicare nativitatis sententiam; quod autem dicitur ex muliere, manifestat communionem naturae geniti respectu parentis
Gregorius Moralium
Ad distinctionem autem nostrae sanctitatis, Iesus singulariter sanctus nasciturus asseritur: nos quippe etsi sancti efficimur, non tamen nascimur, quia ipsa naturae corruptibilis cognatione constringimur: ille autem solus veraciter sanctus natus est qui ex coniunctione carnalis copulae conceptus non est; qui non, sicut haereticus desipit, alter in humanitate, alter in deitate est; ut purus homo conceptus atque editus, et post per meritum ut Deus esset accepit: sed nuntiante Angelo, et adveniente spiritu, mox verbum in utero, mox intra uterum verbum caro: unde sequitur vocabitur filius Dei
Theophylactus
Vide quomodo sanctam Trinitatem declaravit, non solum spiritum sanctum commemorans, sed et virtutem, idest filium, et altissimum, scilicet patrem
1:36
san Giovanni Crisostomo † 407 d.C. 49 in Gen.
Seeing that his previous words had overcome the mind of the virgin, the angel drops his discourse to a humbler subject, persuading her by reference to sensible things. Hence he says, And, behold, Elisabeth thy cousin, &c. Mark the discretion of Gabriel; he did not remind her of Sarah, or Rebecca, or Rachel, because they were examples of ancient times, but he brings forward a recent event, that he might the more forcibly strike her mind. For this reason also he noticed the age, saying, She also hath conceived a son in her old age; and the natural infirmity also. As it follows, And this is the sixth month with her who was called barren. For not immediately at the beginning of Elisabeth’s conception did he make this announcement, but after the space of six months, that the swelling of her womb might confirm its truth.
san Gregorio Nazianzeno † 390 d.C. Carm. 18. de Geneal. Christi.
But some one will ask, How is Christ related to David, since Mary sprang from the blood of Aaron, the angel having declared Elisabeth to be her kinswoman? But this was brought about by the Divine counsel, to the end that the royal race might be united to the priestly stock; that Christ, Who is both King and Priest, might be descended from both according to the flesh. For it is written, that Aaron, the first High Priest according to the law, took from the tribe of Judah for his wife Elisabeth, the daughter of Aminadab. (Exod. 6:23.) And observe the most holy administration of the Spirit, in ordering that the wife of Zacharias should be called Elisabeth, so bringing us back to that Elisabeth whom Aaron married.
san Beda † 735 d.C.
So it was then, lest the virgin should despair of being able to bear a son, that she received the example of one both old and barren about to bring forth, in order that she might learn that all things are possible with God, even those which seem to be opposed to the order of nature. Whence it follows, For there shall be no word (verbum) impossible with God.
san Giovanni Crisostomo † 407 d.C.
For the Lord of nature can do all things as He will, Who executes and disposes all things, holding the reins of life and death.
sant'Agostino † 430 d.C. contra Faust. l. xxvi. c. 5.
But whoever says, “If God is omnipotent, let Him cause those things which have been done to have not been done,” does not perceive that he says, “Let Him cause those things which are true, in that very respect in which they are true to be false.” For He may cause a thing not to be which was, as when He makes a man who began to be by birth, not to be by death. But who can say that He makes not to be that which no longer is in being? For whatever is past is no longer in being. But if aught can happen to a thing, that thing is still in being to which any thing happens, and if it is, how is it past? Therefore that is not in being which we have truly said has been, because the truth is, in our opinions, not in that thing which no longer is. But this opinion God can not make false; and we do not so call God omnipotent as supposing also that He could die. He plainly is alone truly called omnipotent, who truly is, and by whom alone that is, whatever in any wise exists, whether spirit or body.
sant'Ambrogio † 397 d.C.
Behold now the humility, the devotion of the virgin. For it follows, But Mary said, Behold the handmaid of the Lord. She calls herself His handmaid, who is chosen to be His mother, so far was she from being exalted by the sudden promise. At the same time also by calling herself handmaid, she claimed to herself in no other way the prerogative of such great grace than that she might do what was commanded her. For about to bring forth One meek and lowly, she was bound herself to shew forth lowliness. As it follows, Be it unto me according to thy word. You have her submission, you see her wish. Behold the handmaid of the Lord, signifies the readiness of duty. Be it unto me according to thy word, the conception of the wish.
Un espositore greco Geometer.
Some men will highly extol one thing, some another, in these words of the virgin. One man, for example, her constancy, another her willingness of obedience; one man her not being tempted by the great and glorious promises of the great archangel; another, her self-command in not giving an instant assent, equally avoiding both the heedlessness of Eve and the disobedience of Zacharias. But to me the depth of her humility is an object no less worthy of admiration
san Gregorio Magno † 604 d.C. sup.
Through an ineffable sacrament of a holy conception and a birth inviolable, agreeable to the truth of each nature, the same virgin was both the handmaid and mother of the Lord.
san Beda † 735 d.C.
Having received the consent of the virgin, the angel soon returns heavenward, as it follows, And the angel departed from her.
Eusebio † 339 d.C. vel Geometer.
Not only having obtained what he wished, but wondering at her virgin beauty, and the ripeness of her virtue.
Il testo latino
Chrysostomus
Quoniam praecedens dictum superabat virginis mentem, ad humiliora declinavit sermonem, per sensibilia ipsi suadens: unde dicit et ecce Elisabeth cognata tua. Animadverte Gabrielis industriam: non memoravit eam Sarae vel Rebeccae vel Rachelis, quia antiquiora erant exempla: sed imminens factum inducit, ut eius mentem corroboret, et ob hoc et aetatem commemoravit, cum dicit et ipsa concepit filium in senectute sua: et defectum naturae, sequitur enim et hic mensis est sextus illi quae vocatur sterilis. Non enim a principio conceptus Elisabeth statim annuntiavit, sed acto sex mensium spatio, ut tumor ventris perhibeat argumentum
Gregorius Nazianzenus
Sed quaeret aliquis: qualiter ad David Christus refertur? Siquidem Maria de sanguine manavit Aaron, cuius cognatam Angelus Elisabeth asseruit. Sed hoc nutu superno contingit ut regium genus sacerdotali stirpi iungeretur, ut Christus qui rex est et sacerdos, ab utrisque secundum carnem nasceretur. Legitur etiam in Exodo, quoniam Aaron primus secundum legem sacerdos duxit ex tribu Iudae coniugem Elisabeth filiam Aminadab; et attende sacratissimam spiritus administrationem, dum et hanc Zachariae coniugem statuit Elisabeth vocari, reducens nos ad illam Elisabeth quam duxerat Aaron
Beda
Sic ergo, ne virgo se parere posse diffidat, accepit exemplum sterilis anus pariturae, ut discat omnia Deo possibilia esse, etiam quae naturae ordini videntur esse contraria: unde sequitur quia non erit impossibile apud Deum omne verbum
Chrysostomus
Ipse namque cum sit naturae dominus, cuncta potest cum velit, qui cuncta peragit et disponit, vitae mortisque lora gubernans
Augustinus contra Faustum
Quisquis autem dicit: si omnipotens Deus est, faciat ut ea quae facta sunt, facta non fuerint: non percipit se dicere ut ea quae vera sunt, eo ipso quod vera sunt, falsa sint. Potest enim facere quod aliquid non sit quod erat: velut cum aliquem qui coepit esse nascendo, faciat non esse moriendo. Quis autem dicat ut id quod iam non est, faciat non esse? Quidquid enim praeteritum est, iam non est; si de ipso fieri aliquid potest, adhuc est de quo fiat. Et si est, quomodo praeteritum est? Non ergo est quod vere diximus fuisse; sed ideo verum est illud fuisse, quia in nostra sententia verum est, non in ea re quae iam non est: hanc autem sententiam Deus falsam facere non potest. Omnipotentem autem Deum non ita dicimus ac si eum etiam mori posse credamus. Ille plane omnipotens vere solus dicitur qui vere est, et a quo solo est quidquid aliquo modo est
Ambrosius
Vide autem humilitatem virginis, vide devotionem: sequitur enim dixit autem Maria: ecce ancilla domini. Ancillam se dicit quae mater eligitur, nec repentino exaltata promisso est. Mitem enim humilemque paritura, humilitatem debuit etiam ipsa praeferre: simul etiam ancillam se dicendo, nullam sibi praerogativam tantae gratiae vindicavit, quin faceret quod iuberetur: unde sequitur fiat mihi secundum verbum tuum. Habes obsequium, vide votum. Ecce ancilla domini, apparatus officii est; fiat mihi secundum verbum tuum, conceptus est voti
Eusebio
Alius aliud quiddam in praesenti sermone virginis extollet apicibus; hic quidem constantiam, hic obedientiae promptitudinem; alius quod non allecta est tam splendidis et arduis per magnum Archangelum promissis pollicitis; alius quod non excessit modum in dando instantias, sed aequaliter cavit et Evae levitatem et Zachariae inobedientiam: mihi autem humilitatis profunditas non minus conspicitur admiranda
Gregorius Moralium
Per ineffabile namque sacramentum concepto sancto partu inviolabili secundum veritatem utriusque naturae, eadem virgo ancilla domini fuit et mater
Beda
Accepto autem virginis consensu, mox Angelus caelestia repetit: unde sequitur et discessit ab illa Angelus
Eusebio
Non solum impetrans quod optabat, sed stupens in virginea forma, et virtutis plenitudine
1:39
sant'Ambrogio † 397 d.C.
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!
Origene † 253 d.C.
For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste.
sant'Ambrogio † 397 d.C.
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.
Teofilatto † 1107
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 shew 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. 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.
san Giovanni Crisostomo † 407 d.C. 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.
Un espositore greco Geometer.
But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.
sant'Ambrogio † 397 d.C.
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.
Un espositore greco 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.
Origene † 253 d.C. 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.
sant'Ambrogio † 397 d.C.
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.
san Beda † 735 d.C.
Mary is blessed by Elisabeth with the same words as before by Gabriel, to shew that she was to be reverenced both by men and angels.
Teofilatto † 1107
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 shewed us light; (Ps. 118:26, 27.) for the Holy Scriptures often use and, instead of because.
Tito di Bostra † 378 d.C.
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.
Un espositore greco Geometer.
This fruit alone then is blessed, because it is produced without man, and without sin.
san Beda † 735 d.C.
This is the fruit which is promised to David, Of the fruit of thy body will I set upon thy throne. (Ps. 132:11.)
Un espositore greco 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?
sant'Ambrogio † 397 d.C.
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?
Origene † 253 d.C. 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.
sant'Agostino † 430 d.C. 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.
Teofilatto † 1107
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.
sant'Ambrogio † 397 d.C.
You see that Mary doubted not but believed, and therefore the fruit of faith followed.
san Beda † 735 d.C.
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.
sant'Ambrogio † 397 d.C.
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.
san Beda † 735 d.C.
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.
san Gregorio Magno † 604 d.C. 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.
Il testo latino
Ambrosius
Angelus cum abscondita nuntiaret, ut fides astrueretur, exemplo feminae sterilis conceptum virgini nuntiavit. Ubi hoc audivit Maria, non quasi incredula de oraculo, nec quasi incerta de nuntio, nec quasi dubitans de exemplo; sed quasi laeta pro voto, religiosa pro officio, festina prae gaudio in montana perrexit: unde dicitur exurgens autem Maria in diebus illis abiit in montana. Quo enim, iam Deo plena, nisi ad superiora cum festinatione conscenderet?
Origenes in Lucam
Iesus enim, qui in utero illius erat, festinabat adhuc in ventre matris Ioannem positum sanctificare: unde sequitur cum festinatione
Ambrosius
Nescit tarda molimina spiritus sancti gratia. Discite, virgines, non circumcursare per alienas aedes, non demorari in plateis, non aliquos in publico miscere sermones
Theophylactus
Propter hoc abiit in montana, quia Zacharias in montanis habitabat, unde sequitur in civitatem Iuda, et intravit in domum Zachariae
Ambrosius
Discite vos, sanctae mulieres, sedulitatem, quam praegnantibus debeatis exhibere cognatis. Mariam autem quae sola in intimis penetralibus versabatur, non a publico virginitatis pudor, non a studio asperitas montium, non ab officio prolixitas itineris retardavit. Discite etiam, virgines, humilitatem Mariae: venit propinqua ad proximam, iunior ad seniorem; nec solum venit, sed et prior salutavit: unde sequitur et salutavit Elisabeth. Decet enim ut quanto castior virgo, tanto humilior sit, noveritque deferre senioribus. Sit magistra humilitatis in qua est professio castitatis. Est etiam causa pietatis: quia superior venit ad inferiorem, ut inferior adiuvetur; Maria ad Elisabeth; Christus ad Ioannem
Chrysostomus super Matth
Vel aliter celabat quae supra dicta sunt in se virgo, nec cuiquam hominum pandit: non enim credebat ab aliis posse fidem adhiberi mirandis relatibus; immo magis putabat se pati convicia si diceret, quasi volens scelus proprium palliare
Graecus
Ad solam autem refugit Elisabeth: sic enim consueverat propter cognationem, et propter ceteram huiusmodi coniunctionem
Ambrosius
Cito autem adventus Mariae, et praesentiae dominicae beneficia declarantur: nam sequitur et factum est, ut audivit salutationem Mariae Elisabeth, exultavit infans in utero eius. Vide distinctionem, singulorumque verborum proprietates. Vocem prior Elisabeth audivit, sed Ioannes prior gratiam sensit; illa naturae ordine audivit, iste exultavit ratione mysterii; illa Mariae, iste domini sensit adventum
Graecus
Propheta enim parente acutius videt et audit, salutatque prophetatum; sed quoniam verbis non poterat, saltat in utero; quod maximum existit in gaudio. Quis unquam novit tripudium nativitate antiquius? Insinuavit gratia quae naturae ignota extiterant; reclusus ventre miles agnovit dominum ac regem oriturum, ventris tegmine non obstante mysticae visioni: inspexit enim non palpebris, sed spiritu
Origenes
Non autem antea repletus fuerat spiritu donec assisteret quae Christum gerebat in utero; tunc autem et spiritu erat plenus, et resultabat in parente: unde sequitur et repleta est spiritu sancto Elisabeth. Non autem dubium est quin quae tunc repleta est spiritu sancto, propter filium sit repleta
Ambrosius
Illa autem quae se occultaverat et conceperat filium, iactare se coepit, quia gerebat prophetam; et quae erubescebat ante, benedicit: unde sequitur et exclamavit voce magna, et dixit: benedicta tu inter mulieres. Magna voce clamavit, ubi domini sensit adventum, quia religiosum credidit partum
Origenes
Dicit autem benedicta tu inter mulieres: nulla enim unquam tantae fuit gratiae particeps aut esse poterit; unius enim divini germinis parens est unica
Beda
Eadem autem voce ab Elisabeth qua a Gabriele benedicitur, quatenus et Angelis et hominibus veneranda monstretur
Theophylactus
Quia vero aliae sanctae mulieres fuerunt, quae tamen genuerunt filios peccato inquinatos, subiungit et benedictus fructus ventris tui. Vel aliter intelligitur. Dixerat benedicta tu inter mulieres; deinde quasi interrogante aliquo, quare, subiungit et benedictus fructus ventris tui, sicut dicitur in Psalmo 117, 26-27: benedictus qui venit in nomine domini, Deus dominus, et illuxit nobis. Consuevit enim sacra Scriptura et pro quia recipere
Origenes
Fructum autem ventris Dei genitricis dominum dixit: quia nequaquam ex viro, sed ex sola Maria processit: nam qui semen sumpserunt a patribus, fructus eorum existunt
Graecus
Solus ergo hic fructus benedictus: quia absque viro et absque peccato producitur
Beda
Iste est fructus, qui David promittitur: de fructu ventris tui ponam super sedem tuam
Severus
In qua parte emergit Eutychis redargutio, dum fructus ventris Christus asseritur omnis enim fructus est eiusdem naturae cum planta: unde et virginem relinquitur eiusdem fuisse naturae cum secundo Adam, qui tollit peccata mundi. Sed et qui phantasticam opinionem de carne Christi confingunt, in vero Dei genitricis partu erubescant; nam ipse fructus ex ipsa substantia procedit arboris. Ubi sunt etiam dicentes, quasi per aquaeductum Christum transisse per virginem? Advertant ex dictis Elisabeth, quam replevit spiritus, Christum fructum fuisse ventris. Sequitur unde hoc mihi ut veniat mater domini mei ad me?
Ambrosius
Non quasi ignorans dicit: scit enim esse sancti spiritus gratiam et operationem, ut mater domini matrem prophetae ad profectum sui pignoris salutet: sed quasi non humani hoc meriti, sed divinae gratiae munus esse cognoscat, ita dicit unde hoc mihi: hoc est qua iustitia, quibus factis, pro quibus meritis?
Origenes
Convenit autem hoc dicens cum filio; nam et Ioannes indignum se sentiebat adventu Christi ad ipsum. Matrem autem domini nuncupat adhuc virginem existentem, praeoccupans eventum ex dicto prophetico. Divina autem promissio duxerat Mariam ad Elisabeth, ut Ioannis testimonium ab utero perveniret ad dominum; ex tunc enim Ioannem dominus in prophetam constituit: unde sequitur ecce enim, ut facta est vox salutationis tuae in auribus meis, exultavit infans in utero meo
Augustinus ad Dardanum
Hoc autem ut diceret, sicut Evangelista praelocutus est, repleta est spiritu sancto; quo proculdubio revelante cognovit quid illa exultatio significasset; idest, infantis illius venisse matrem, cuius ipse praecursor, et demonstrator esset futurus. Potuit ergo esse ista significatio rei tantae a maioribus cognoscendae, non a parvulo cognitae: non enim dixit: exultavit in fide infans in utero meo, sed exultavit in gaudio. Videmus autem exultationem non solum parvulorum, sed etiam pecorum: non utique de aliqua fide vel religione, vel quacumque rationabili cognitione venientem. Sed haec inusitata et nova extitit, quia in utero, et eius adventu quae omnium salvatorem fuerat paritura. Ideo haec exultatio, et tamquam matri domini reddita resalutatio, sicut solent miracula fieri, facta est divinitus in infante, non humanitus ab infante; quamquam etiam si usque adeo in illo puero est acceleratus usus rationis et voluntatis ut intra viscera materna iam posset agnoscere, credere et consentire, etiam hoc in miraculis habendum divinae potentiae, non ad humanae tradendum exemplar naturae
Origenes
Venerat autem mater domini visura Elisabeth miraculosum conceptum, quem retulerat Angelus, ut per hoc sequatur credulitas potioris ad virginem manaturi: et ad hanc fidem facit sermo Elisabeth, dicentis et beata quae credidisti, quoniam perficientur ea quae dicta sunt tibi a domino
Ambrosius
Vides minime dubitasse Mariam, sed credidisse; et ideo fructum fidei consecutam
Beda
Nec mirum, si dominus redempturus mundum, operationem suam inchoavit a matre; ut per quam salus omnibus parabatur, eadem prima fructum salutis hauriret ex pignore
Ambrosius
Sed et vos beati qui audivistis et credidistis: quaecumque enim crediderit anima, et concipit et generat Dei verbum, et opera eius agnoscit
Beda
Omnis autem anima quae verbum Dei mente concepit, virtutum statim celsa cacumina gressu conscendit amoris, quatenus civitatem Iuda, idest confessionis et laudis arcem, penetrare, et usque ad perfectionem fidei, spei et caritatis, quasi tribus in ea mensibus valeat commorari
Gregorius super Ezech
Simul et de praeterito et de praesenti et de futuro per prophetiae spiritum tacta est, quae et eam promissionibus Angeli credidisse cognovit, et matrem nominans, quia redemptorem humani generis in utero portaret, intellexit: et cum omnia perficienda praediceret, quid etiam de futuro sequeretur aspexit
1:46
sant'Ambrogio † 397 d.C.
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.
san Basilio Magno † 379 d.C. 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.
Un espositore greco 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.
Origene † 253 d.C.
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.
Il testo latino
Ambrosius
Sicut peccatum a mulieribus coepit, ita et bona a mulieribus inchoantur: unde non otiosum videtur quod et ante Ioannem Elisabeth prophetizat, et Maria ante domini generationem. Sequitur autem ut Mariae quo persona melior, eo prophetia sit plenior
Basilius
Virgo enim intentione sublimi ac speculatione profunda immensitatem contemplans mysterii, quasi profundius gradiens, magnificat Deum: unde dicitur et ait Maria: magnificat anima mea dominum
Graecus
Quasi diceret: mirabilia quae Deus praenuntiavit, in meo corpore exercebit; sed anima mea infructuosa apud Deum non erit. Convenit autem mihi et voluntatis fructum afferre: nam quantum amplo doceor miraculo, tantum teneor glorificare in me mirabilia operantem
Origenes in Lucam
Si autem dominus nec augmentum nec detrimentum recipere potest; quid est quod Maria loquitur magnificat anima mea dominum? Sed si considerem dominum salvatorem imaginem esse invisibilis Dei, et animam factam ad eius imaginem, ut sit imago imaginis: tunc videbo quoniam, in exemplo eorum qui solent imagines pingere, quando magnificavero animam meam opere, cogitatione, sermone, tunc imago Dei grandis efficitur, et ipse dominus, cuius imago est in anima mea, magnificatur
1:47
san Basilio Magno † 379 d.C. 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.
san Beda † 735 d.C.
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.
sant'Ambrogio † 397 d.C.
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.
Teofilatto † 1107
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.
san Basilio Magno † 379 d.C. 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.
Origene † 253 d.C.
But the soul first magnifies the Lord, that it may afterwards rejoice in God; for unless we have first believed, we can not rejoice.
Il testo latino
Basilius
Primus spiritus fructus est pax et gaudium. Quia ergo virgo sancta totam sibi hauserat spiritus gratiam, merito subiungit et exultavit spiritus meus in Deo salutari meo. Idem animam dicit et spiritum. Consueta autem in Scripturis exultationis prolatio insinuat alacrem quemdam et iocosum habitum animae in his qui digni sunt. Proinde virgo exultat in domino ineffabili cordis tripudio et resultatione in strepitu honesti affectus. Sequitur in Deo salutari meo
Beda
Quia eiusdem Iesu, idest salvatoris, spiritus virginis aeterna divinitate laetatur, cuius caro temporali conceptione foetatur
Ambrosius
Magnificat ergo anima Mariae dominum, et exultat spiritus eius in Deo: eo quod anima et spiritu patri filioque devota, unum Deum, per quem omnia, pio veneratur affectu. Sit autem in singulis Mariae anima, ut magnificet dominum, sit in singulis spiritus Mariae, ut exultet in domino. Si secundum carnem una mater est Christi, secundum fidem tamen omnium fructus est Christus: omnis enim anima accipit Dei verbum; si tamen immaculata et immunis a vitiis sit, et intemerato castimoniam pudore custodiat
Theophylactus
Ille autem Deum magnificat, qui digne sequitur Christum, et dum Christianus vocatur, Christi non minuit dignitatem, magna et caelestia operando; et tunc spiritus eius, idest spirituale chrisma exultabit, idest proficiet, et non mortificabitur
Basilius
Si quando vero lux in cor suum irrepserit, et ad Deum diligendum, et contemnenda corporea per illam obscuram et brevem imaginem perfectam perceperit iustorum conscientiam, absque ulla difficultate consequetur in domino gaudium
Origenes
Prius autem anima magnificat dominum, ut postea exultet in Deo: nisi enim antea crediderimus, exultare non possumus
1:48
Un espositore greco 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.
sant'Agostino † 430 d.C. 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.
Origene † 253 d.C.
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.
san Beda † 735 d.C.
But she, whose humility is regarded, is rightly called blessed by all; as it follows, For, behold, from henceforth all shall call me blessed.
sant'Atanasio † 373 d.C.
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?
Un espositore greco 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.
san Beda † 735 d.C.
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.
Teofilatto † 1107
And therefore she says, all generations, not only Elisabeth, but also every nation that believed.
Il testo latino
Graecus
Causam manifestat cur se magnificare Deum deceat ac exultare in illo, dicens quia respexit humilitatem ancillae suae; quasi diceret: ipse providit, non ego expectavi; humilibus eram contenta. Nunc autem ad ineffabile consilium eligor, et exaltor de terra ad sidera
Augustinus
O vera humilitas, quae Deum hominibus peperit, vitam mortalibus edidit, caelos innovavit, mundum purificavit, Paradisum aperuit, et hominum animas liberavit. Facta est Mariae humilitas scala caelestis, per quam Deus descendit ad terras. Quid enim est dicere respexit, nisi approbavit? Multi enim videntur in conspectu hominum humiles esse; sed eorum humilitas a domino non respicitur. Si enim veraciter humiles essent Deumque ab hominibus non se laudari vellent; non in hoc mundo, sed in Deo spiritus eorum exultaret
Origenes in Lucam
Sed quid humile atque deiectum habebat quae Dei filium gestabat in utero? Sed considera quoniam humilitas in Scripturis una de virtutibus praedicatur, quae a philosophis atyphia, sive metriotis, dicitur. Sed et nos eam possumus appellare quodam circuitu, cum aliquis non est inflatus, sed ipse se deicit
Beda
Cuius autem humilitas respicitur, recte beata ab omnibus cognominatur: unde sequitur ecce enim ex hoc beatam me dicent omnes generationes
sant'Atanasio
Si enim secundum prophetam beati sunt qui habent semen in Sion, et proximos in Ierusalem: quantum debet esse praeconium divinae ac sacrosanctae virginis Mariae, quae secundum carnem verbi genitrix est effecta?
Graecus
Non autem se beatam appellat inani vexata gloria: unde enim focus in ipsa superbiae, quae se ancillam domini nuncupavit? Sed sacro tacta spiritu quae futura sunt praescivit
Beda
Decebat enim ut, sicut per superbiam primi parentis mors in mundum intravit, ita per humilitatem Mariae vitae introitus videretur
Theophylactus
Et ideo dicit omnes generationes; non solum Elisabeth, sed etiam omnes credentium nationes
1:49
Teofilatto † 1107
The Virgin shews 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.
sant'Agostino † 430 d.C. 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.
Tito di Bostra † 378 d.C.
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.
san Beda † 735 d.C.
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.
Tito di Bostra † 378 d.C.
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.
san Basilio Magno † 379 d.C. 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.
san Beda † 735 d.C.
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.”
Il testo latino
Theophylactus
Ostendit virgo non per suam virtutem se beatam praedicandam; sed causam assignat, dicens quia fecit mihi magna qui potens est. Quae tibi magna fecit? Credo ut creatura ederes creatorem, famula dominum generares, ut per te mundum Deus redimeret, per te illuminaret, per te ad vitam revocaret
Titus
Quomodo vero magna, nisi quod manens illibata concipio, superans nutu Dei naturam? Digna reputata sum sine viro, non quomodocumque genitrix effici, sed unigeniti salvatoris
Beda
Respicit autem hoc ad initium carminis, ubi dictum est magnificat anima mea dominum: sola enim anima illa cui dominus magna facere dignatur, dignis eum praeconiis magnificare potest
Titus
Dicit autem qui potens est, ut si quis diffidat in conceptionis negotio, dum virgo manens concepit, retorqueat miraculum ad potentiam operantis. Nec quia unigenitus accessit ad feminam, ex hoc inquinatur: quia sanctum est nomen eius
Basilius
Sanctum vero dicitur nomen Dei, non quia in syllabis quamdam significativam virtutem contineat, sed quia quomodolibet Dei speculatio sancta dignoscitur et sincera
Beda
Singularis enim potentiae culmine transcendit omnem creaturam, et ab universis quae fecit lege segregatur; quod Graeca locutione melius intelligitur: in quo ipsum verbum quod dicit agion, quasi extra terram esse significat
1:50
san Beda † 735 d.C.
Turning from God’s special gifts to His general dealings, she describes the condition of the whole human race, And his mercy is from generation to generation on them that fear him. As if she said, Not only for me hath He that is mighty done great things, but in every nation he that feareth God is accepted by Him.
Origene † 253 d.C.
For the mercy of God is not upon one generation, but extends to eternity from generation to generation.
Un espositore greco Victor Pres.
According to the mercy which He hath upon generations of generations, I conceive, and He Himself is united to a living body, out of mercy alone undertaking our salvation. Nor is His mercy shewn indiscriminately, but upon those who are constrained by the fear of Him in every nation; as it is said, upon those who fear him, that is, upon those who being brought by repentance are turned to faith and renewal for the obstinate unbelievers have by their sin shut against themselves the gate of mercy.
Teofilatto † 1107
Or by this she means that they who fear shall obtain mercy, both in that generation, (that is, the present world,) and the generation which is to come, (i. e. the life everlasting.) For now they receive a hundred-fold, but hereafter far more. (Matt. 19:29.)
Il testo latino
Beda
A specialibus se donis ad generalia Dei iudicia convertens, totius humani generis statum describit, subdens et misericordia eius a progenie in progenies timentibus eum; quasi dicat: non solum mihi fecit magna qui potens est, sed et in omni gente qui timet Deum acceptus est illi
Origenes in Lucam
Misericordia enim Dei, non in una generatione, sed in sempiternum extenditur a generatione in generationem
Graecus
Et misericordia eius, quam habet in generationes generationum, ego concipio; ac ipse corpori animato coniungitur, nostram tractans salutem solius intuitu pietatis. Miseretur autem non qualitercumque, sed his quos timor eius compescuit in qualibet natione: unde dicitur timentibus eum; qui scilicet poenitentia ducti, ad fidem et poenitentiam convertuntur; nam qui obstinati sunt, incredulitatis vitio clauserunt sibi ianuam pietatis
Theophylactus
Vel per hoc innuit, quod timentes misericordiam consequenter in generatione ista, idest in praesenti saeculo, et futura, idest in saeculo futuro; in hoc saeculo centuplum accipientes, in illo vero multo maiora
1:51
san Beda † 735 d.C.
In describing the state of mankind, she shews what the proud deserve, and what the humble; saying, He hath shewed strength with his arm, &c. i. e. with the very Son of God. For as your arm is that whereby you work, so the arm of God is said to be His word by whom He made the world.
Origene † 253 d.C.
But to those that fear Him, He hath done mighty things with His arm; though thou comest weak to God, if thou hast feared Him thou shalt obtain the promised strength.
Teofilatto † 1107
For in His arm, that is, His incarnate Son, He hath shewed strength, seeing that nature was vanquished, a virgin bringing forth, and God becoming man.
Un espositore greco Photius.
Or she says, Hath shewed, for will shew strength, not as long ago by the hand of Moses against the Egyptians, nor as by the Angel, (when he slew many thousand of the rebel Assyrians,) nor by any other instrument save His own power, He openly triumphed, overcoming spiritual (intelligibiles) enemies. Hence it follows, he hath scattered, &c. that is to say, every heart that was puffed up and not obedient to His coming He hath laid bare, and exposed the wickedness of their proud thoughts.
Cyril of Jerusalem
But these words may be more appropriately taken to refer to the hostile ranks of the evil spirits. For they were raging on the earth, when our Lord’s coming put them to flight, and restored those whom they had bound, to His obedience.
Teofilatto † 1107
This might also be understood of the Jews whom He scattered into all lands as they are now scattered.
Il testo latino
Beda
Humani generis statum describens, quid superbi et quid humiles mereantur, ostendit dicens fecit potentiam in brachio suo, idest in ipso Dei filio: sicut enim tuum brachium est quo operaris, sic brachium Dei dictum est eius verbum, per quod operatus est mundum
Origenes in Lucam
Timentibus autem se fecit potentiam in brachio suo: quia licet infirmus ad Deum accesseris, si timueris eum, promissam virtutem consequeris
Theophylactus
In brachio suo, scilicet eius filio incarnato, potentiam fecit: quia natura devicta est, virgine pariente et Deo humanato
Graecus
Vel dicit fecit pro faciet potentiam; non ut dudum per Moysen contra Aegyptios, nec per Angelum, puta quando multa millia rebellium prostravit Assyriorum, nec quoquam alio mediante, nisi in proprio brachio triumphum docuit, intelligibiles hostes superando; unde sequitur dispersit superbos mente cordis sui, scilicet quamlibet mentem elatam, non parentem eius adventui; quin etiam aperuit, et vitiosas ostendit superbas cogitationes eorum
Cyrillus
Magis autem proprie de Daemonum hostili caterva intelligenda sunt haec: hos enim saevientes in terra dissipavit adveniens dominus, et compeditos ab eis obedientiae suae restituit
Theophylactus
Potest hoc etiam et de Iudaeis intelligi, quos in omnem dispersit regionem sicut nunc dispersi sunt
1:52
san Beda † 735 d.C.
The words, He hath shewed strength with his arm, and those which went before, And his mercy is on them that fear him from generation to generation, must be joined to this verse by a comma only. For truly through all generations of the world, by a merciful and just administration of Divine power, the proud do not cease to fall, and the humble to be exalted. As it is said, He hath put down the mighty from their seat, he hath exalted the humble and meek.
san Cirillo di Alessandria † 444 d.C.
The mighty in knowledge were the evil spirits, the Devil, the wise ones of the Gentiles, the Scribes and Pharisees; yet these He hath put down, and raised up those who humbled themselves under the mighty hand of God (1 Pet. 5:6); giving them the power of treading upon serpents and scorpions and every power of the enemy. (Luke 10:19.) The Jews were also at one time puffed up with power, but unbelief slew them, and the mean and lowly of the Gentiles have through faith climbed up to the highest summit.
Un espositore greco Macarius ex Serm. 1.
For our understanding is acknowledged to be the judgment-seat of God, but after the transgression, the powers of evil took their seat in the heart of the first man as on their own throne. For this reason then the Lord came and cast out the evil spirits from the seat of our will, and raised up those who were vanquished by devils, purging their consciences, and making their hearts his own dwelling place.
Il testo latino
Beda
Quod dixit fecit potentiam in brachio suo, et quod praemiserat, et misericordia eius a progenie in progenies, his versiculis per singula continuata est annectendum: quia scilicet per omnes saeculi generationes et perire superbi, et humiles exaltari, pia iustaque divinae potentiae dispensatione non cessant: unde dicitur deposuit potentes de sede, et exaltavit humiles
Cyrillus
Magna sapiebant Daemones et Diabolus, gentilium sapientes, Pharisaei et Scribae: hos tamen deposuit, erexitque humiliantes se sub potenti manu Dei, dans illis virtutem calcandi serpentes et scorpiones, omnemque potestatem inimici. Erant et quandoque Iudaei potestate superbi; sed prostravit hos incredulitas; ex gentibus autem ignobiles et humiles per fidem ad apicem conscenderunt
Graecus
Deitatis enim tribunal noster intellectus esse cognoscitur; sed iniquae virtutes post transgressionem incubuerunt praecordiis protoplasti, tamquam in proprio solio. Ob hoc ergo venit dominus, et spiritus iniquos eiecit a sedibus voluntatum, et prostratos a Daemoniis exaltavit, eorum conscientias purgans, et eorum mentem statuens propriam sedem
1:53
La Glossa non occ.
Because human prosperity seems to consist chiefly in the honours of the mighty and the abundance of their riches, after speaking of the casting down of the mighty, and the exalting of the humble, he goes on to tell of the impoverishing of the rich and the filling of the poor, He hath filled the hungry, &c.
san Basilio Magno † 379 d.C. ubi sup.
These words regulate our conduct even with respect to sensible things, teaching the uncertainty of all worldly possessions, which are as shortlived as the wave which is dashed about to and fro by the violence of the wind. But spiritually all mankind suffered hunger except the Jews; for they possessed the treasures of legal tradition and the teachings of the holy prophets. But because they did not rest humbly on the Incarnate Word, they were sent away empty, carrying nothing with them, neither faith nor knowledge, and were bereft of the hope of good things, being shut out both of the earthly Jerusalem, and the life to come. But those of the Gentiles, who were brought low by hunger and thirst, because they clung to the Lord, were filled with spiritual goods.
La Glossa ordin.
They also who desire eternal life with their whole soul, as it were hungering after it, shall be filled when Christ shall appear in glory; but they who rejoice in earthly things, shall at the end be sent away emptied of all happiness.
Il testo latino
Glossa
Quia humana prosperitas praecipue in honoribus potentatuum et in abundantia divitiarum consistere videtur, post deiectionem potentium et exaltationem humilium de divitum exinanitione et pauperum repletione mentionem facit, dicens esurientes implevit bonis, et divites dimisit inanes
Basilius super Psal
Disponit quidem nos praesens verbum etiam quoad sensibilia, edocens rerum mundanarum incertitudinem. Caduca siquidem sunt haec, sicut unda quae ab impetu ventorum hinc inde diffunditur. Intellectualiter autem sumendo, esuriebat genus humanum, exceptis Iudaeis: hos namque ditaverat legis traditio, et sanctorum dogmata prophetarum. Quia vero non humiliter haeserunt verbo humanato, dimissi sunt inanes, nihil deferentes, non fidem, non scientiam: et spe bonorum privati sunt, et a terrena Ierusalem et a vita futura exclusi. Quos vero de gentibus fames et sitis contriverat, cum haesissent domino, repleti sunt spiritualibus bonis
Glossa
Qui etiam aeterna toto studio quasi esurientes desiderant, saturabuntur, cum Christus apparuerit in gloria; sed qui terrenis gaudent, in fine totius beatitudinis inanes dimittentur
1:54
La Glossa non occ.
After a general mention of the Divine mercy and holiness, the Virgin changes the subject to the strange and marvellous dispensation of the new incarnation, saying, He hath holpen his servant Israel, &c. as a physician relieves the sick, becoming visible among men, that He might make Israel (i. e. him who sees God) His servant.
san Beda † 735 d.C.
That is, obedient and humble; for he who disdains to be made humble, cannot be saved.
san Basilio Magno † 379 d.C. non occ.
For by Israel she means not Israel after the flesh, whom their own title made noble, but the spiritual Israel, which retained the name of faith, straining their eyes to see God by faith.
Teofilatto † 1107 vide etiam Tit. Bost.
It might also be applied to Israel after the flesh, seeing that out of that body multitudes believed. But this He did remembering His mercy, for He hath fulfilled what He promised to Abraham, saying, For in thy seed shall all the nations of the earth be blessed. (Gen. 12:3.) This promise then the mother of God called to mind, saying, As he spake to our father Abraham; (Gen. 17:12.) for it was said to Abraham, I will place my covenant between me and thee, and thy seed after thee, for an eternal covenant, that I shall be thy God, and the God of thy seed after thee.
san Beda † 735 d.C.
But by seed he means not so much those who are begotten in the flesh, as those who have followed the steps of Abraham’s faith, to whom the Saviour’s coming was promised for evermore.
La Glossa 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.
Il testo latino
Glossa
Post generalem divinae pietatis et iustitiae commemorationem, ad singularem novae incarnationis dispensationem convertit verba, dicens suscepit Israel puerum suum: quasi medicus aegrum, visibilis inter homines factus, ut faceret Israel, idest videntem Deum, puerum suum
Beda
Obedientem scilicet, et humilem: nam qui contemnit humiliari, non potest salvari
Basilius
Israel enim dicit non materialem, quem sola nobilitabat appellatio, sed spiritualem, qui nomen fidei retinebat, habens oculos tendentes ad Deum videndum per fidem. Potest etiam ad Israel carnalem hoc adaptari, cum ex eo infiniti crediderunt. Hoc autem fecit recordatus misericordiae suae: hoc enim implevit quod Abrahae promisit, dicens: quoniam benedicentur in semine tuo omnes cognationes terrae. Huius ergo promissionis, Dei genitrix recordata dicebat sicut locutus est ad patres nostros, Abraham, et semini eius in saecula. Nam et Abrahae dictum est: statuam pactum meum inter me et te, et inter semen tuum post te in generationibus suis foedere sempiterno, ut sim Deus tuus et seminis tui post te
Beda
Semen autem dicit non tam carne progenitos, quam fidei eius vestigia secutos quibus adventus salvatoris in saecula promissus est
Glossa
Quia ipsa promissio haereditatis nullo fine claudetur, et usque in finem saeculi credentes non deerunt, et beatitudinis gloria erit perennis
1:56
sant'Ambrogio † 397 d.C.
Mary abode with Elisabeth until she had accomplished the time of her bringing forth; as it is said, And Mary abode, &c.
Teofilatto † 1107
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.
sant'Ambrogio † 397 d.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 shewn kindness to Elisabeth, and preserved the mystical number.
san Beda † 735 d.C.
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.
Teofilatto † 1107
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.
Un espositore greco 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.
Il testo latino
Ambrosius
Tamdiu mansit Maria, quamdiu Elisabeth pariendi tempus impleret; unde dicitur mansit autem Maria cum illa quasi mensibus tribus
Theophylactus
In sexto enim mense conceptionis praecursoris venit Angelus ad Mariam; quae mansit cum Elisabeth mensibus tribus; et sic novem menses implentur
Ambrosius
Non autem sola familiaritas est causa quod diu mansit, sed etiam tanti vatis profectus: nam si primo ingressu tantus profectus extitit, ut ad salutationem Mariae exultaret infans in utero, repleretur spiritu sancto mater infantis; quantum putamus usu tanti temporis sanctae Mariae addidisse praesentiam? Bene ergo inducitur exhibuisse officium, et mysticum numerum custodisse
Beda
Anima enim casta quae spiritualis verbi desiderium concipit, necesse est ut alta caelestis exercitus iuga subeat, et quasi trium mensium dies ibidem demorata, quousque fidei et spei et caritatis luce radietur, perseverare non desistat
Theophylactus
Quando vero Elisabeth paritura erat, virgo recessit; unde sequitur et reversa est in domum suam; scilicet propter multitudinem quae ad partum congregari debebat; inconveniens autem erat in talibus virginem esse praesentem
Graecus
Mos enim est virginibus cedere quoties praegnans parit. Ut autem propriam applicuit domum, alio quidem nullatenus abiit; ibi vero manebat ulterius, donec adesse partus horam cognovit, ubique Ioseph dubitans ab Angelo edocetur
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sant'Ambrogio † 397 d.C.
If you carefully observe, you will find that the word signifying fulness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth’s full time came. For the life of the righteous hath fulness, but the days of the wicked are empty.
san Giovanni Crisostomo † 407 d.C.
And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbours and cousins heard, &c. For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation.
sant'Ambrogio † 397 d.C.
For the bringing forth of saints causes the rejoicing of many; it is a common blessing; for justice is a public virtue, and therefore at the birth of a just man a sign of his future life is sent beforehand, and the grace of the virtue which is to follow is represented, being foreshadowed by the rejoicing of the neighbours.
Il testo latino
Ambrosius
Si diligenter advertas plenitudinis verbum, nusquam invenies positum nisi in generatione iustorum; unde et nunc dicitur Elisabeth autem impletum est tempus pariendi: plenitudinem enim habet iusti vita; inanes autem sunt dies impiorum
Chrysostomus
Idcirco autem Deus Elisabeth partum retardavit, ut gaudium augeretur, et famosiorem faceret mulierem; unde sequitur et audierunt vicini et cognati eius quia magnificavit dominus misericordiam suam cum illa, et congratulabantur ei. Nam qui sterilitatem eius cognoverant, testes divinae gratiae sunt effecti. Nemo autem viso infante cum silentio discedebat; sed Deum, qui illum ex insperato concesserat, collaudabat
Ambrosius
Habet enim sanctorum editio laetitiam plurimorum, quoniam commune est bonum: iustitia enim communis est virtus; et ideo in ortu iusti futurae vitae insigne praemittitur, et gratia secuturae virtutis, exaltatione vicinorum praefigurante signatur
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san Giovanni Crisostomo † 407 d.C. in Gen. Hom. 39.
The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the promise of the covenant is fulfilled, the sign attached to it is removed. So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised; as it is said, And it came to pass, that on the eighth day, &c. For the Lord had said, Let the child of eight days be circumcised among you. (Gen. 17:13.) But this measurement of time I conceive was ordered by Divine mercy for two reasons. First, because in its most tender years the child the more easily bears the cutting of the flesh. Secondly, that from the very operation itself we might be reminded that it was done for a sign; for the young child scarcely distinguishes any of the things that are around him. But after the circumcision, the name was conferred, as it follows, And they called him. But this was done because we must first receive the seal of the Lord, then the name of man. Or, because no man except he first cast aside his fleshly lusts, which circumcision signifies, is worthy to have his name written in the book of life.
sant'Ambrogio † 397 d.C.
The holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his mother, but that the same word had been communicated to her by the Holy Spirit, which had been foretold by the Angel to Zacharias. And in truth, being dumb, Zacharias was unable to mention his son’s name to his wife, but Elisabeth obtained by prophecy what she had not learnt from her husband. Hence it follows, And she answered, &c. Marvel not that the woman pronounced the name which she had never heard, seeing the Holy Spirit who imparted it to the Angel revealed it to her; nor could she be ignorant of the forerunner of the Lord, who had prophesied of Christ. And it well follows, And they said unto her, &c. that you might consider that the name belongs not to the family, but to the Prophet. Zacharias also is questioned, and signs made to him, as it follows, And they made signs to the father, &c. But since unbelief had so bereft him of utterance and hearing, that he could not use his voice, he spoke by his hand-writing, as it follows, And he asked for a writing table, and wrote, saying, His name is John; that is, we give no name to him who has received his name from God.
Origene † 253 d.C. non occ.
Zacharias is by interpretation “remembering God,” but John signifies “pointing to.” Now “memory” relates to something absent, “pointing to,” to something present. But John was not about to set forth the memory of God as absent, but with his finger to point him out as present, saying, Behold the Lamb of God.
san Giovanni Crisostomo † 407 d.C.
But the name John is also interpreted the grace of God. Because then by the favour of Divine grace, not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child.
Teofilatto † 1107
And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marvelled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it.
san Gregorio Nazianzeno † 390 d.C. Orat. vi.
The birth of John then broke the silence of Zacharias, as it follows, And his mouth was opened. For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless.
sant'Ambrogio † 397 d.C.
Rightly also, from that moment was his tongue loosed, for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason. Let us write mysteries by the Spirit if we wish to speak. Let us write the forerunner of Christ, not on tables of stone, but on the fleshly tablets of the heart. For he who names John, prophesies Christ. For it follows, And he spake, giving thanks.
san Beda † 735 d.C.
Now in an allegory, the celebration of John’s birth was the beginning of the grace of the New Covenant. His neighbours and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is of the Law, than receive the grace of faith. But the name of John, (i. e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretel the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well doth Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i. e. the day after the sabbath, (septimam sabbati.) the hidden secrets of the legal priesthood were revealed.
Il testo latino
Chrysostomus
Circumcisionis norma primo tradita est Abrahae in signum distinctionis, ut genus patriarchae impermixtum conservetur, et sic promissa bona consequi valeant; ubi autem pacti consummatur negotium, appositum signum de medio tollitur: sic igitur et per Christum circumcisione cessante Baptismus succedit; sed antea Ioannem circumcidi decebat; unde dicitur et factum est, in die octavo venerunt circumcidere puerum. Dixerat enim dominus: infans octo dierum circumcidatur in vobis. Hanc autem temporis mensuram a divina clementia constitutam autumo duplici de causa: primo quidem ut in tenerrima aetate levius patiatur dolorem sectionis carnis; secundo ut ex ipsis operibus moneamur quoniam hoc agebatur in signum: tener enim puer minime discernit quae circa ipsum fiunt. Post circumcisionem autem nomen imponebatur; unde sequitur et vocabant eum nomine patris sui Zachariam. Hoc autem ideo fiebat, quia prius oportet sumere signaculum domini, et postea nomen humanum: vel quia nullus, nisi prius abiciat carnalia, quod significat circumcisio, dignus est quod in libro vitae nomen eius scribatur
Ambrosius
Mire autem sanctus Evangelista praemittendum putavit quod plurimi infantem patris nomine Zachariam appellandum putarunt; ut advertas, matri non nomen alicuius displicuisse de genere; sed id sancto infusum spiritu, quod ab Angelo ante Zachariae fuerat praenuntiatum. Et quidem ille mutus intimare vocabulum filii nequivit uxori; sed per prophetiam Elisabeth didicit quod non didicerat a marito: unde sequitur et respondens mater eius dixit: nequaquam; sed vocabitur Ioannes. Nec mireris, si nomen mulier quod non audivit asseruit, quando spiritus ei sanctus, qui Angelo mandaverat, revelavit: neque poterat domini ignorare praenuntium, qui prophetaverat Christum. Et bene sequitur et dixerunt ad illam: quia nemo est in cognatione tua qui vocetur hoc nomine: ut intelligas nomen non generis esse, sed vatis. Zacharias quoque nutu interrogatur: unde sequitur innuebant autem patri eius quem vellet vocari eum. Sed quia incredulitas ei affatum eripuerat, et auditum; quod voce non poterat, manu et litteris est locutus: unde sequitur et postulans pugillarem, scripsit dicens: Ioannes est nomen eius: hoc est, non ei nos nomen imponimus qui iam a Deo nomen accepit
Origenes in Lucam
Zacharias quidem interpretatur memor Dei; Ioannes autem significat demonstrantem: ceterum et absentis memoria, et praesentis demonstratio est. Debebat autem Ioannes non memoriam Dei ut absentis exprimere, immo digito demonstrare praesentem, dicens: ecce agnus Dei
Chrysostomus
Quin etiam hoc nomen Ioannes gratia Dei interpretatur. Quod ergo, gratia divina favente, non natura, Elisabeth hunc filium cepit, beneficii memoriam in nomine pueri conscripserunt
Theophylactus
Quia vero cum muliere circa hoc nomen pueri pater mutus concordavit, sequitur et mirati sunt universi: nemo enim huius nominis erat in cognatione eorum, ut aliquis diceret quod antea hoc ambo cogitassent
Gregorius Nazianzenus
Editus ergo Ioannes Zachariae solvit silentium: unde sequitur apertum est autem illico os eius et lingua eius. Absurdum enim erat ut cum vox verbi progressa fuisset, pater maneret elinguis
Ambrosius
Merito etiam continuo resoluta est lingua eius: quia quam vinxerat incredulitas, solvit fides. Credamus igitur et nos, ut lingua nostra, quae incredulitatis vinculis est ligata, rationis voce solvatur: scribamus spiritu mysteria, si volumus loqui. Scribamus praenuntium Christi, non in tabulis lapideis sed in tabulis cordis carnalibus: etenim qui Ioannem loquitur, Christum prophetizat: sequitur enim et loquebatur benedicens Deum
Beda
Allegorice autem Ioannis celebrata nativitas, gratia novi testamenti est inchoata; cui vicini et cognati nomen patris quam Ioannis imponere malebant: quia Iudaei qui ei legis observatione, quasi affinitate, iuncti erant, magis iustitiam quae ex lege est sectari, quam fidei gratiam suscipere cupiebant. Sed Ioannis, hoc est gratiae Dei, vocabulum, mater verbis, pater litteris nuntiare satagunt: quia et lex ipsa Psalmique et prophetae apertis sententiarum vocibus gratiam Christi praedicant, et sacerdotium illud vetus figuratis caeremoniarum ac sacrificiorum umbris eidem testimonium perhibet. Pulchreque Zacharias octavo die prolis editae loquitur: quia per domini resurrectionem, quae octava die, hoc est post septimum sabbati, facta est, occulta legalis sacerdotii arcana patuerunt
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Teofilatto † 1107
As at the silence of Zacharias the people marvelled, so likewise when he spoke. Hence it is said, And fear came upon all; that from these two circumstances all might believe there was something great in the child that was born. But all these things were ordained, to the end that he who was to bear witness of Christ might also be esteemed trustworthy. Hence it follows, And all they that heard them laid them up in their heart, saying, What manner of child, &c.
san Beda † 735 d.C.
For forerunning signs prepare the way for the forerunner of the truth, and the future prophet is recommended by auspices sent before him; hence it follows, For the hand of the Lord was with him.
Un espositore greco Metaphrastes.
For God worked miracles in John which he did not himself, but the right hand of God in him.
La Glossa ordin.
But mystically, at the time of our Lord’s resurrection, by the preaching of the grace of Christ, a wholesome dread shook the hearts not only of the Jews, (who were neighbours, either from the place of their dwelling, or from the knowledge of the law,) but of the foreign nations also. The name of Christ surmounts not only the hilly country of Judæa, but all the heights of worldly dominion and wisdom.
Il testo latino
Theophylactus
Sicut in taciturnitate Zachariae miratus est populus, ita et cum locutus est: unde dicitur et factus est timor super omnes vicinos eorum, et super omnia montana Iudaeae divulgabantur omnia verba haec: ut propter haec duo, magnum aliquid circa natum puerum universi existiment. Haec autem omnia dispensative fiebant, ut qui testis esse Christi debebat, existeret fide dignus: unde sequitur et posuerunt omnes qui audierant in corde suo, dicentes: quis, putas, puer iste erit?
Beda
Praecurrentia enim signa praebent iter praecursori veritatis, et futurus propheta praemissis commendatur auspiciis: unde sequitur etenim manus domini erat cum illo
Glossa
Prodigia enim Deus in illo peragebat, quae non faciebat Ioannes, sed dextera divina
Graecus
Mystice autem tempore divinae resurrectionis, praedicata gratia Christi, salubris timor non solum Iudaeorum, qui erant vicini vel situ loci vel scientia legis, sed etiam exterarum gentium corda concussit; nec tantum montana Iudaeae, sed omnia mundani regni, mundanaeque sapientiae culmina Christi fama transcendit
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sant'Ambrogio † 397 d.C.
God in His mercy and readiness to pardon our sins, not only restores to us what He has taken away, but grants us favours even beyond our expectations. Let no one then distrust Him, let no one from consciousness of past sins despair of the Divine blessing. God knoweth how to change His sentence, if thou hast known how to correct thy sin, seeing he that was long silent prophesies; as it is said, And Zacharias was filled with the Holy Spirit.
san Giovanni Crisostomo † 407 d.C.
That is, “with the working of the Holy Spirit;” for he had obtained the grace of the Holy Spirit, not in any manner, but fully; and the gift of prophecy shone forth in him; as it follows, And he prophesied.
Origene † 253 d.C.
Now Zacharias being filled with the Holy Spirit utters two prophecies, the first relating to Christ, the second to John. And this is plainly proved by those words in which he speaks of the Saviour as present and already going about in the world, saying, Blessed be the Lord God of Israel, for he hath visited, &c.
san Giovanni Crisostomo † 407 d.C.
Zacharias, when he is blessing God, says, that He hath visited His people, meaning thereby either the Israelites in the flesh, for He came to the lost sheep of the house of Israel; (Matt. 15:24.) or the spiritual Israel, that is, the faithful, who were worthy of this visitation, making the providence of God of good effect towards them.
san Beda † 735 d.C.
But the Lord visited His people who were pining away as it were from long sickness, and by the blood of His only begotten Son, redeemed them who were sold under sin. Which thing Zacharias, knowing that it would soon be accomplished, relates in the prophetic manner as if it were already passed. But he says, His people, not that when He came He found them His own, but that by visiting He made them so.
Il testo latino
Ambrosius
Bonus Deus, et facilis indulgere peccatis, non solum ablata restituit, sed etiam insperata concedit. Nemo ergo diffidat, nemo veterum conscius delictorum praemia divina desperet. Novit Deus mutare sententiam, si tu noveris emendare delictum: ille siquidem dudum mutus prophetizat: unde dicitur et Zacharias pater eius repletus est spiritu sancto
Chrysostomus
Scilicet operatione sancti spiritus; nec quocumque modo gratiam spiritus sancti nactus, sed ad plenum; et fulgebat in eo prophetiae donum: unde sequitur et prophetavit
Origenes in Lucam
Plenus autem spiritu sancto Zacharias duas prophetias generaliter nuntiat: primam de Christo, alteram de Ioanne: quod manifeste de verbis illius probatur, in quibus quasi de praesenti, et quasi iam versaretur in mundo, loquitur de Ioanne; et primo de salvatore, dicens benedictus dominus Deus Israel, quia visitavit et fecit redemptionem plebis suae
Chrysostomus
Dum Deum benediceret Zacharias, visitationem dicit esse factam ab eo erga populum suum: sive materiales Israelitas quis velit accipere, venit enim ad oves quae perierant domus Israel; sive spirituales, idest fideles, qui digni fuerunt hac visitatione, efficacem erga se divinam provisionem facientes
Beda
Visitavit autem dominus plebem suam quasi longa infirmitate tabescentem, et quasi venditam sub peccato, unici filii sui sanguine redemit: quod quia Zacharias proxime faciendum cognoverat, prophetico more quasi iam factum narrat. Dicit autem plebem suam, non quia veniens suam invenit, sed quia visitando suam fecit
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Teofilatto † 1107
God seemed to be asleep, disregarding the sins of the multitude, but in these last times coming in the flesh, He hath risen up and trodden down the evil spirits who hated us. Hence it is said, And he hath raised up an horn of salvation to us in the house of his servant David.
Origene † 253 d.C.
Because Christ was born of the seed of David, according to the flesh, it is said, A horn of salvation to us in the house of his servant David; as it has also elsewhere been said, A vineyard hath been planted in a horn, (Is. 5:1.) i. e. in Jesus Christ.
san Giovanni Crisostomo † 407 d.C. Serm. de Anna. IV.
Now by a horn he means power, glory, and honour, deriving it metaphorically from the brute creatures, to whom God has given horns for defence and glory.
san Beda † 735 d.C.
The kingdom of our Saviour Christ is called also the horn of salvation, because all our bones are clothed with flesh, but the horn alone stretches beyond the flesh; so the kingdom of Christ is called the horn of salvation, as reaching beyond the world and the delights of the flesh. According to which figure David and Solomon were consecrated by the horn of oil to the glory of the kingdom.
Il testo latino
Theophylactus
Videbatur Deus dormire, peccata multa respiciens; sed in novissimis incarnatus temporibus excitatus est, et contrivit Daemones, qui nos oderant: unde dicitur et erexit cornu salutis nobis in domo David pueri sui
Origenes in Lucam
Quia de semine David secundum carnem natus est Christus: unde dicitur cornu salutis nobis in domo David: sicut et alibi dictum est: vinea facta est in cornu, idest in Iesu Christo
Chrysostomus
Cornu autem nominat potestatem, gloriam et famam, metaphorice a brutis animalibus illud accipiens, quibus loco muniminis et gloriae cornua Deus dedit
Beda
Cornu etiam salutis regnum salvatoris Christi vocatur. Ossa siquidem omnia carne involuta sunt: cornu excedit carnem: et ideo cornu salutis regnum Christi vocatur, quo mundus et carnis gaudia superantur; in cuius figuram David et Salomon cornu olei sunt in regni gloriam consecrati
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Teofilatto † 1107
That Christ was born of the house of David, Micah relates, saying, And thou, Bethlehem, art not the least in the city of Juda, for out of thee shall come a governor who shall rule my people Israel. (Micah 5:2.) But all the prophets spoke of the Incarnation, and therefore it is said, As he spake by the mouth of his holy prophets.
Un espositore greco Victor Presbyter.
Whereby he means that God spoke through them, and that their speech was not of man.
san Beda † 735 d.C.
But he says, Which have been since the world began. Because all the Scriptures of the Old Testament were a constant prophecy of Christ. For both our father Adam himself, and the other fathers, by their deeds bore testimony to His dispensation.
Il testo latino
Theophylactus
Quod de domo David Christus nasceretur, Michaeas mentionem facit dicens: et tu, Bethlehem, terra Iuda, nequaquam minima es; ex te enim exiet dux, qui regat populum meum Israel. Sed et omnes prophetae de incarnatione dixerunt: et ideo dicitur sicut locutus est per os sanctorum prophetarum
Graecus
Per quod innuit, Deum per illos esse locutum, et non esse humanum quod dixerunt
Beda
Dicit autem qui a saeculo sunt: quia tota veteris testamenti Scriptura prophetice de Christo processit: nam et ipse pater Adam, et ceteri patrum, factis suis eius dispensationi testimonium reddunt
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san Beda † 735 d.C.
Having first briefly said, He hath raised up a horn of salvation to us, he goes on to explain his words, adding, of salvation from our enemies. As if he said, He hath raised up to us a horn, i. e. He hath raised up to us salvation from our enemies, and from the hand of all who hate us.
Origene † 253 d.C.
Let us not suppose that this refers to our bodily enemies, but our ghostly. For the Lord Jesus came mighty in battle (Ps. 24:8) to destroy all our enemies, that He might deliver us from their snares and temptation.
Il testo latino
Beda
Cum primo breviter praemisisset erexit cornu salutis nobis, continuo explanans quid dixerit, subdit salutem ex inimicis nostris; quasi dicat erexit nobis cornu, idest erexit nobis salutem ex inimicis nostris, et de manu omnium qui oderunt nos
Origenes in Lucam
Non autem putemus nunc de corporalibus inimicis dici, sed de spiritualibus. Venit enim dominus Iesus fortis in praelio destruere omnes inimicos nostros, ut nos de eorum insidiis et tentationibus liberos faceret
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san Beda † 735 d.C.
Having announced that the Lord, according to the declaration of the Prophet, would be born of the house of David, he now says, that the same Lord to fulfil the covenant He made with Abraham will deliver us, because chiefly to these patriarchs of Abraham’s seed was promised the gathering of the Gentiles, or the incarnation of Christ. But David is put first, because to Abraham was promised the holy assembly of the Church; whereas to David it was told that from him Christ was to be born. And therefore after what was said of David, he adds concerning Abraham the words, To perform the mercy promised to our fathers, &c.
Origene † 253 d.C.
I think that at the coming of our Lord and Saviour Jesus Christ, both Abraham, Isaac, and Jacob, were partakers of His mercy. For it is not to be believed, that they who had before seen His day, and were glad, should afterwards derive no advantage from His coming, since it is written, Having made peace through the blood of his Cross, whether in earth or in heaven. (Coloss. 1:20.)
Teofilatto † 1107
The grace of Christ extends even to those who are dead, because through Him we shall rise again, not only we, but they also who have been dead before us. He performed His mercy also to our forefathers in fulfilling all their hopes and desires. Hence it follows, And to remember his holy covenant, that covenant, namely, wherein he said, Blessing, I will bless thee, and multiplying, I will multiply thee. (Gen. 22:17.) For Abraham was multiplied in all nations, who became his children by adoption, through following the example of his faith. But the fathers also, seeing their children enjoy these blessings, rejoice together with them, just as if they received the mercy in themselves. Hence it follows, The oath which he sware to our father Abraham, that he would grant unto us.
san Basilio Magno † 379 d.C. Hom. in Ps. 29. et in Ps. 14. App. op.
But let no one, hearing that the Lord had sworn to Abraham, be tempted to swear. For as when the wrath of God is spoken of, it does not signify passion but punishment; so neither dos God swear as man, but His word is in very truth expressed to us in place of an oath, confirming by an unchangeable sentence what He promised.
Il testo latino
Beda
Dixerat dominum, iuxta eloquia prophetarum, in domo David nasciturum: dicit eumdem, ad explendum testamentum quod Abrahae disposuit, nos esse liberaturum: quia his praecipue patriarchis de suo semine vel congregatio gentium vel Christi est incarnatio promissa. Praemittitur autem David, quia Abrahae sanctus Ecclesiae coetus est promissus; David autem, quod ex eo Christus nasciturus esset, audivit. Et ideo post id quod dictum est de David, subdit de Abraham, dicens ad faciendam misericordiam cum patribus nostris
Origenes in Lucam
Ego puto quod in adventu domini salvatoris et Abraham et Isaac et Iacob fruiti sint misericordia Dei. Non est enim credibile ut qui prius viderunt diem illius et laetati sunt, postea in adventu ipsius nihil utilitatis acciperent: cum scriptum sit: pacem faciens per sanguinem crucis suae, sive super terram, sive in caelis
Theophylactus
Christi etiam gratia se usque ad illos extendit qui mortui extiterunt quia per eum resurgemus non solum nos, sed et qui fuerunt ante mortui. Fecit et misericordiam cum patribus nostris, secundum quod eorum spem et desiderium implevit: unde sequitur et memorari testamenti sui sancti, illius scilicet de quo dicitur: benedicens benedicam tibi et multiplicabo te. Multiplicatus est enim Abraham in omnibus gentibus per imitationem fidei eius adoptatis in filios: sed etiam patres videntes suos filios talia beneficia recepisse, congaudent et recipiunt misericordiam in seipsis: unde sequitur iusiurandum quod iuravit ad Abraham patrem nostrum daturum se nobis
Basilius
Nemo autem audiens quod iurasset dominus Abrahae, ad iurandum sit promptus: sicut enim furor de Deo dictus non significat passionem, sed punitionem; sic neque Deus iurat ut homo, sed verbum eius loco iuramenti nobis ad veritatem exprimitur immutabili sententia quod promissum est approbans
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san Giovanni Crisostomo † 407 d.C.
Having said that a horn of salvation had risen up to us from the house of David, he shews that through it we are partakers of His glory, and escape the assaults of the enemy. As he says, That being delivered out of the hands of our enemies, we might serve him without fear. The two things above mentioned will not easily be found united. For many escape danger, but fail of a glorious life, as criminals discharged from prison by the king’s mercy. On the other hand, some reap glory, but are compelled for its sake to encounter dangers, as soldiers in war embracing a life of honour are oftentimes in the greatest peril. But the horn brings both safety and glory. Safety indeed as it rescues us from the hands of our enemies, not slightly but in a wonderful manner, insomuch that we have no more fear, which arc his very words; that being delivered from the hand of our enemies, we might serve him without fear.
Origene † 253 d.C.
Or in another way; Frequently are men delivered from the hands of the enemy, but not without fear. For when fear and peril have gone before, and a man is then plucked from the enemies’ hand, he is delivered indeed, but not without fear. Therefore said he, that the coming of Christ caused us to be snatched from the enemies’ hands without fear. For we suffered not from their evil designs, but He suddenly parting us from them, hath led us out to our own allotted resting place.
Il testo latino
Chrysostomus
Quia exortum nobis cornu salutis ex domo David dixerat, ostendit quod per ipsum et gloriam participamus, et dispendia inimici vitavimus: unde dicit ut sine timore, de manu inimicorum nostrorum liberati, serviamus illi. Duo praedicta non facile reperiet aliquis sese comitantia: plures enim evitant pericula, sed vita gloriosa privantur; sicut sceleris patratores, qui de carcere ex indulgentia regia absolvuntur: e contra gaudent alii gloria, sed ob hanc periclitari coguntur; sicut milites bellicosi vitam inclytam amplexantes, securitate multoties caruerunt. Sed hoc cornu et salvat et glorificat: salvat quidem eripiens a manibus hostium, non leviter, sed mirifice, ut non sit ultra timendum: et hoc est quod dicit ut sine timore
Origenes in Lucam
Vel aliter. Crebro de hostium manu aliqui liberantur, sed non absque timore: cum enim metus et discrimen ante praecesserint, et sic de inimicorum manu quis eruatur, liberatus est quidem, sed non sine timore: ideo dixit, quod Christi adventus sine timore nos a manibus hostium eripi fecit. Non enim eorum insidias sensimus, sed repente ab eis nos segregans eduxit ad sortis propriae mansionem
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san Giovanni Crisostomo † 407 d.C.
Zacharias glorifies the Lord, because He hath made us to serve Him with full confidence, not in the flesh as Judah did with the blood of victims, but in the spirit with good works. And this is what he means by in holiness and righteousness. For holiness is, a proper observance of our duty towards God, righteousness of our duty towards man; as, for example, when a man devoutly performs the Divine commands, and lives honourably among his fellow men. But he does not say “before men,” as of hypocrites desirous to please men, but “before God,” as of those whose praise is not of men, but of God; (Rom. 2:29.) and this not once or for a time; but all the days of their life, as it is said, all our days.
san Beda † 735 d.C.
For whosoever either departs from God’s service before he dies, or by any uncleanness stains either the strictness or purity of his faith, or strives to be holy and righteous before men, and not before God, does not yet serve the Lord in perfect freedom from the hand of his spiritual enemies, but after the example of the old Samaritans endeavours to serve equally the Gods of the Gentiles, and his Lord.
Il testo latino
Chrysostomus
Glorificat Zacharias dominum, quia fecit nos sibi servire cum plena fiducia, non carnaliter, ut Iudaei in sanguine victimarum, sed spiritualiter in bonis operibus: et hoc est quod dicit in sanctitate et iustitia: est enim sanctitas apta circa Deum aequitas; iustitia vero quae est circa homines, puta quod aliquis reverenter exequatur divina, et quo ad homines laudabiliter conversetur. Dicit autem non coram hominibus, ut hypocritae volentes hominibus placere, sed coram Deo, sicut hi quorum commendatio non est ab hominibus, sed a Deo; et hoc non semel aut ad tempus, sed singulis diebus et quamdiu vixerint: unde dicit omnibus diebus nostris
Beda
Nam qui vel ante mortem ab eius servitio discedit, vel immunditia qualibet sive iniustitia fidei suae sinceritatem commaculat, vel coram hominibus tantum et non coram Deo, sanctus et iustus esse contendit, nondum perfecte de manu spiritualium inimicorum liberatus domino servit, sed exemplo veterum Samaritanorum diis gentium pariter et domino servire conatur
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sant'Ambrogio † 397 d.C.
In prophesying of the Lord he rightly addresses the prophet, shewing that prophecy also is a gift of the Lord, in order that he might not, while enumerating public benefits, seem to be so ungrateful as to be silent of his own. Hence it is said, And thou, child, shalt be called the Prophet of the Highest.
Origene † 253 d.C.
The reason I suppose that Zacharias hastened to speak to his son, was because he knew that John was shortly about to be a sojourner in the wilderness, and that he himself should see him no more.
sant'Ambrogio † 397 d.C.
Now perhaps some may think it an absurd extravagance of the mind to address a child of eight days old. But if we keep our eyes fixed upon higher things, we surely can understand that the son might hear the voice of his father, who before he was born heard the salutation of Mary. The Prophet knew that there were certain organs of hearing in a Prophet which were unclosed by the Spirit of God, not by the growth of the body. He possessed the faculty of understanding who was moved by the feeling of exultation.
san Beda † 735 d.C.
Unless indeed Zacharias be supposed to have wished as soon as he was able to speak, to proclaim for their instruction who were present, the future gifts of his son, which he had long before learnt from the Angel. Let the Arians however hear that our Lord Christ, whom John went before prophesying of Him, Zacharias calls “the Most High,” as it is said in the Psalms, A man was born in her, and the most highest has established her. (Ps. 87:5.)
san Giovanni Crisostomo † 407 d.C.
But as kings have their companions in arms, who stand nearest to them, so John, who was the friend of the Bridegroom, went before Him nigh unto His coming. And this is what follows, For thou shalt go before the face of the Lord to prepare his ways. For some prophets have preached the mystery of Christ at a distance, but he preached it nearer the time, that he might both see Christ, and declare Him to others.
san Gregorio Magno † 604 d.C. xix. Mor. sup. Job 28:23.
But all they who by preaching cleanse the hearts of their hearers from the filth of their sins, prepare a way for the coming of wisdom into the heart.
Il testo latino
Ambrosius
Pulchre cum de domino prophetaret, ad prophetam sua verba convertit, ut hoc quoque beneficium esse domini designaret; ne cum publica numeraret, sua quasi ingratus tacuisse videretur; unde dicitur et tu, puer, propheta altissimi vocaberis
Origenes in Lucam
Ideo reor Zachariam festinasse ut loqueretur ad puerum, quia sciebat eum post paululum in eremo moraturum, nec se eius posse habere praesentiam
Ambrosius
Sed fortasse aliqui quasi irrationabilem mentis excessum putent quod octo dierum infantem alloquitur; verum si tenemus superiora, intelligimus profecto quod potuit vocem patris natus audire, qui Mariae salutationem antequam nasceretur audivit. Sciebat propheta alias esse aures prophetae, quae spiritu Dei, non corporis aetate reserantur. Habebat intelligendi sensum qui exultandi habebat affectum
Beda
Nisi forte putandus est Zacharias propter eos qui aderant potius instruendos futura sui filii munera, quae dudum per Angelum didicerat, mox ut loqui potuit, praedicare voluisse. Audiant Ariani, quod Christum quem Ioannes prophetando praeibat, altissimum vocat, sicut in Psalmo 86, 5 dicitur: homo natus est in ea, et ipse fundavit eam altissimus
Chrysostomus
Sicut autem regibus commilitones sunt qui eis viciniores existunt, sic Ioannes cum esset amicus sponsi, de prope eius adventum praecessit: et hoc est quod subditur praeibis enim ante faciem domini parare vias eius. Alii enim prophetae eminus Christi mysterium praedicaverunt; hic vero proprius praedicavit, ut et Christum videret, et eum ceteris indicaret
Gregorius Moralium
Quisquis autem praedicando a sordibus vitiorum corda audientium mundat, venienti sapientiae ad cor viam praeparat
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Teofilatto † 1107
For the manner in which the forerunner prepared the way of the Lord he explains, adding, To give knowledge of salvation. The Lord Jesus is salvation, but the knowledge of salvation, i. e. of Christ, was given in John, who bore witness of Christ.
san Beda † 735 d.C.
For as if desiring to explain the name of Jesus, i. e. the Saviour, he frequently makes mention of salvation, but lest men should think it was a temporal salvation which was promised, he adds, for the forgiveness of sins.
Teofilatto † 1107
For in no other way was He known to be God, but as having forgiven the sins of His people. For it is of God alone to forgive sins.
san Beda † 735 d.C.
But the Jews prefer not to receive Christ, but to wait for Antichrist; for they desire to be delivered not from the dominion of sin within, but from the yoke of man’s bondage without.
Il testo latino
Theophylactus
Qualiter praecursor viam domini praeparavit, exponit subdens ad dandam scientiam salutis plebi eius. Salus dominus Iesus est; data est autem plebi scientia salutis idest Christi, a Ioanne, qui testimonium perhibebat de Christo
Beda
Quasi Iesu, idest salvatoris, nomen exponere et diligentius commendare desiderans, salutis mentionem frequentat. Sed ne temporalem salutem promitti putarent, subdit in remissionem peccatorum eorum
Theophylactus
Non enim aliter cognitus esset Deus, nisi plebi peccata dimisisset: Dei enim est peccata dimittere
Beda
Verum Iudaei non Christum suscipere, sed Antichristum malunt expectare: quia non intus a peccati dominio, sed foris ab humanae servitutis iugo cupiunt liberari
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Teofilatto † 1107
Because God hath forgiven our sins not for our works’ sake, but through His mercy, it is therefore fitly added, Through the tender mercy of our God.
san Giovanni Crisostomo † 407 d.C. Hom. xiv. in Matt.
Which mercy we find not indeed by our own seeking, but God from on high hath appeared to us, as it follows; Whereby (i. e. by His tender mercy) the dayspring from on high (that is, Christ) hath visited us, taking upon Him our flesh.
Un espositore greco Severus.
Abiding on high yet present upon the earth, suffering neither division nor limitation, which thing neither can our understanding embrace, nor any power of words express.
Il testo latino
Theophylactus
Quia Deus peccata nobis dimisit, non propter opera nostra, sed propter misericordiam suam; ideo convenienter addidit per viscera misericordiae Dei nostri
Chrysostomus
Quam quidem misericordiam non ipsimet inquirentes invenimus: sed desuper nobis Deus aperuit; unde sequitur in quibus, scilicet misericordiae operibus, visitavit nos, assumpta carne, oriens ex alto
Graecus
In altis permanens, tamen in terrenis praesens, non divisionem patiens neque circumscriptionem: quod intellectus noster comprehendere non potest, nec ulla serie verborum exprimere
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san Beda † 735 d.C.
Christ is rightly called the Day-spring, because He hath disclosed to us the rising of the true light, as it follows; To give light to them that sit in darkness and in the shadow of death.
san Giovanni Crisostomo † 407 d.C. ubi sup.
By darkness he means not material darkness, but error and distance from the faith, or ungodliness.
san Basilio Magno † 379 d.C. sup. Esai. c. ii
For in thick darkness were the Gentile people sitting, who were sunk deep in idolatry, until the rising light dispersed the darkness, and spread abroad the brightness of truth.
san Gregorio Magno † 604 d.C. iv. Moral. sup. Job 3:5.
But the shadow of death is taken to mean the forgetfulness of the mind. For as death causes that which it kills to be no longer in life, so whatever oblivion touches ceases to be in the memory. Hence the Jewish people who were forgetful of God are said to sit in the shadow of death. The shadow of death is taken also for the death of the flesh, because as that is the true death, by which the soul is separated from God, so that is the shadow of death by which the flesh is separated from the soul. Hence in the words of the martyrs it is said, the shadow of death has come over us. (Ps. 44:19.) By the shadow of death also is represented the following of the devil, who is called Death (Rev. 6:8.) in the Revelations, because as a shadow is formed according to the quality of the body, so the actions of the wicked are expressed according to the manner of their following him.
san Giovanni Crisostomo † 407 d.C. ut sup.
He rightly says sitting, for we were not walking in darkness, but sitting down as having no hope of deliverance.
Teofilatto † 1107
But not only does the Lord at His rising give light to those who sit in darkness, but he says something further as it follows, to direct our feet in the way of peace. The way of peace is the way of righteousness, to which He has directed our feet, i. e. the affections of our souls.
san Gregorio Magno † 604 d.C. Hom. 33. in Evang.
For we guide our steps in the way of peace, when we walk in that line of conduct wherein we depart not from the grace of our Maker.
sant'Ambrogio † 397 d.C.
Mark also, in how few words Elisabeth prophesies, in how many Zacharias, and yet each spoke filled with the Holy Spirit; but this discipline is preserved, that women may study rather to learn what are the Divine commands than to teach them.
Il testo latino
Beda
Recte Christus oriens vocatur, quia nobis ortum verae lucis aperuit: unde sequitur illuminare his qui in tenebris et in umbra mortis sedent
Chrysostomus
Tenebras hic appellat non materiales, sed errorem, et a fide distantiam
Basilius
Tenebrosa enim erat plebs gentilis, quae idolorum cultu gravabatur, donec lux orta dispersit caliginem, et splendorem veritatis expandit
Gregorius Moralium
Umbra vero mortis oblivio mentis accipitur: sicut enim mors hoc quod interficit, agit ut non sit in vita, ita oblivio hoc quod interficit, agit ut non sit in memoria: unde Iudaeorum populus, qui Dei oblitus fuerat, dicitur in umbra mortis sedere. Umbra etiam mortis mors carnis accipitur: quia sicut vera mors est qua anima separatur a Deo, ita umbra mortis est qua caro separatur ab anima: unde voce martyrum dicitur: operuit nos umbra mortis. Per umbram etiam mortis imitatio Diaboli, qui mors in Apocalypsi dicitur, designatur: quia sicut umbra iuxta qualitatem corporis ducitur, ita actiones iniquorum de specie imitationis eius exprimuntur
Chrysostomus
Recte autem dicit sedent: non enim ambulabamus in tenebris, sed sedebamus
Theophylactus
Non solum autem oriens dominus his qui in tenebris sedent illuminat, sed aliquid amplius facit: unde sequitur ad dirigendos pedes nostros in viam pacis. Via pacis est via iustitiae, ad quam direxit pedes, idest affectus animarum nostrarum
Gregorius in Evang
Tunc enim gressus nostros in viam pacis dirigimus quando per illud actionum iter pergimus in quo ab auctoris nostri gratia non discordemus
Ambrosius
Simul et illud adverte, quam paucis Elisabeth, quam multis Zacharias prophetizet; et uterque sancto impletus spiritu loquebatur; sed disciplina servatur, ut mulier discere magis quae divina sunt studeat quam docere
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san Beda † 735 d.C.
The future preacher of repentance, that he might the more boldly reclaim his hearers from the allurements of the world, passes the first part of his life in the deserts. Hence it is said, And the child grew.
Teofilatto † 1107
i. e. in bodily stature, and waxed strong in spirit, for together with his body at the same time his spiritual gift increased, and the workings of the Spirit were more and more manifested in him.
Origene † 253 d.C.
Or he increased in spirit, remaining not in the same measure in which he had begun, but the Spirit was ever growing in him. His will ever tending to better things, was making its own advances, and his mind ever contemplating something more divine, while his memory was exercising itself, that it might lay up more and more things in its treasury, and more firmly retain them. But he adds, And he waxed strong. For human nature is weak, as we learn, the flesh is weak. (Matt. 26:41.) It must therefore be made strong by the Spirit, for the Spirit is ready. Many wax strong in the flesh, but the wrestler of God must be strengthened by the Spirit that he may crush the wisdom of the flesh. He retires therefore to escape the noise of cities, and the thronging of the people. For it follows, And he was in the deserts. Where the air is purer, the sky more clear, and God a closer friend, that as the time had not yet arrived for his baptism and preaching, he might have leisure for praying, and might hold converse with the angels, calling upon God and fearing Him, saying, Behold, here am I.
Teofilatto † 1107
Or, he was in the deserts that he might be brought up beyond the reach of the malice of the multitude, and not be afraid of man. For if he had been in the world, perchance he had been corrupted by the friendship and conversation of the world. And secondly, that he who was to preach Christ might also be esteemed trust-worthy. But he was hid in the desert until it pleased God to shew him forth to the people of Israel, as it follows, till the day of his shewing forth to Israel.
sant'Ambrogio † 397 d.C.
And rightly is the time noted during which the prophet was in the womb, in order that the presence of Mary might not be passed over, while they are silent about the time of his childhood, because being strengthened in the womb by the presence of the Mother of the Lord, he knew not the struggles of childhood.
Il testo latino
Beda
Praedicator patientiae futurus, ut liberius auditores suos a mundi illecebris erudiendo sustollat, primaevam in desertis transigit vitam; unde dicitur puer autem crescebat
Theophylactus
Secundum corporalem aetatem. Et confortabatur spiritu: simul enim cum corpore spirituale donum crescebat, et spiritus operationes in eo magis ac magis ostendebantur
Origenes in Lucam
Vel crescebat spiritu, nec in eadem permanebat mensura qua coeperat; sed semper crescebat spiritus in eo, semper voluntas eius ad meliora tendens habebat profectus, et mens divinius aliquid contemplabatur. Exercebat se memoria, ut plura in thesauro suo reconderet. Addit autem et confortabatur: infirma enim est humana natura: legimus enim: caro autem infirma. Confortanda est itaque spiritu: spiritus enim promptus est. Multi confortantur carne; athleta autem Dei spiritu roborandus est, ut sapientiam carnis elidat: unde recessit, fugiens tumultum urbium propter frequentiam; sequitur enim et erat in desertis: ubi purior aer est, caelum apertius, et familiarior Deus: ut quia nondum Baptismi et praedicationis tempus advenerat, vacaret orationibus, et cum Angelis conversaretur, appellaret dominum, et illum audiret dicentem: ecce adsum
Theophylactus
Vel erat in desertis ut extra multorum malitiam nutriretur, et ut neminem vereretur arguere: si enim fuisset in mundo, forte fuisset amicitia et conversatione hominum depravatus: simul etiam ut esset fide dignus qui praedicaturus erat Christum. Occultabatur autem in desertis, donec placuit Deo ipsum Israelitico populo demonstrare: unde sequitur usque ad diem ostensionis suae ad Israel
Ambrosius
Pulchre autem tempus quo fuit in utero propheta describitur, ne Mariae praesentia taceatur, sed tempus siletur infantiae, eo quod praesentia matris domini in utero roboratur qui infantiae impedimenta nescivit
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1. QUONIAM QUIDEM MULTI CONATI SUNT ORDINARE NARRATIONEM, QUAE IN NOBIS (Christianis) COMPLETA SUNT, RERUM — de Christo, Christique Ecclesia, et Christianorum origine ac progressu. «Multi:» Maldonatus censet hic denotari Matthaeum et Marcum Evangelistas. Verum hi sunt pauci, non multi tantumque duo. Quare Lucas videtur hic sugillare Evangelia apocrypha, quae nomine Matthiae, Thomae et aliorum Apostolorum, item Nicodemi, Nazaraeorum, Aegyptiorum, Hebraeorum circumferebantur, uti dixi in Proemio. COMPLETA SUNT. — Graece πεπληροφορημένων, quae vox duo significat: primo, «impletae vel completae sunt;» secundo, «certo compertae sunt,» uti vertit S. Ambrosius, Theophylactus, Euthymius et recentiores hic. Unde Syrus vertit, in quibus nos contenti acquievimus; Vatablus, de certo compertis. Audi S. Ambrosium: «Fundatus in petra, et qui omnem fidei sumpserit plenitudinem firmamentumque conscientiae, recte dicit: Quae in nobis sunt rerum.»
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2. SICUT TRADIDERUNT NOBIS, QUI AB INITIO IPSI VIDERUNT, ET MINISTRI FUERUNT SERMONIS. — Graece eleganter et nervose: αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, id est qui fuerunt oculares et spectatores ministri verbi, vel sermonis: quod primo, de Christo accipias; ipse enim est Verbum Patris aeterni, q. d. Sicut tradiderunt nobis Apostoli, qui Christum ipsum viderunt illique ministrarunt. Secundo, de communi sermone et praedicatione; q. d. Sicut tradiderunt qui viderunt gesta Christi, et ab eo missi ministrarunt ipsi in sermone et praedicatione Evangelii, atque, ut ait Titus, «qui doctrinae quam Salvator proseminaverat, subservierunt.» Hoc est quod ait Ioannes, epist. I, cap. 1, vers. 1: «Quod fuit ab initio, quod audivimus, quod vidimus oculis nostris, quod perspeximus, et manus nostrae contrectaverunt de Verbo vitae, quod, inquam, vidimus et audivimus, annuntiamus vobis.» Priorem sensum affert S. Hieronymus, praefatione in Matth.; posteriorem ceteri, qui et priore planior ac simplicior est, etsi eidem uterque tandem redeat.
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3. VISUM EST ET MIHI ASSECUTO (Graece παρηκολουθηκότι, id est assectato et studiose investiganti, ideoque assecuto. Aliter Syrus, qui fuerim impense proximus illis) OMNIA A PRINCIPIO DILIGENTER, EX ORDINE (Graece καθεξῆς, id est primo, «deinceps;» secundo, «distincte ex ordine,» scilicet ut primo describam Christi conceptum, deinde nativitatem, mox vitam, demum mortem et resurrectionem) TIBI SCRIBERE, OPTIME (Syrus, victoriosissime) THEOPHILE. — Theophilus hic, ad quem Lucas scripsit Evangelium, deinde Acta Apostolorum, fuit vir nobilis et primarius Antiochiae, qui a S. Petro ad Christum conversus, domum suam in Ecclesiam consecrari voluit, in qua S. Petrus conventus Christianorum agens, primariam suam cathedram posuit, uti narrat S. Clemens Romanus, lib. X Recog., cap. ult. Ita conjectat Baronius, scilicet Lucam Antiochenum medicum et pictorem, ad Theophilum, quasi civem et familiarem suum haec scripsisse. Addit Theophylactus Theophilum hunc Lucae fuisse discipulum, vel catechumenum; S. Petrus enim, cum solus non sufficeret turbae ad Christi fidem confluenti, multorum opera utebatur ad eam catechizandam et erudiendum fideles. Vide dicta Actor. 1, 1. Porro, Theophilus vocatur «Optimus,» id est Optimas, Graece κράτιστος, id est praestantissimus, excellentissimus, quod erat epithetum praesidum et magistratuum, ut Festi, Felicis, etc. Vide dicta Actor. XXIII, 26. Theophilus ergo hic videtur fuisse senator vel praeses Antiochiae. Sic Traianus Imperator gaudebat titulo «optimi» prae ceteris, licet magis honorificis elogiis.
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4. UT COGNOSCAS EORUM VERBORUM, DE QUIBUS ERUDITUS ES, VERITATEM. — Graece ἀσφάλειαν, id est certitudinem, securitatem, firmitatem, soliditatem; q. d. Ut cognoscas ea quae de Christo edoctus es, esse certissima, firmissima et solidissima.
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5. FUIT IN DIEBUS HERODIS, REGIS IUDAEAE, SACERDOS QUIDAM, NOMINE ZACHARIAS, DE VICE ABIA; ET UXOR EJUS DE FILIABUS AARON, ET NOMEN EJUS ELISABETH. — Praemittit Lucas nomen Herodis, tum ut designet tempus quo natus est Ioannes aeque ac Christus: sic enim in Fastis nomine Consulum et Imperatorum res gestae et natales virorum illustrium consignantur; tum ut indicet jam defecisse sceptrum a Iuda, ac translatum esse ad Herodem alienigenam, ideoque instare tempus adventus Messiae, sive Christi Iudaeis promissi, juxta oraculum Iacob, Genes. XLIX, 10. Fuit hic Herodes ejus nominis primus, ceterorum pater et avus, cognomento Magnus, gente Idumaeus, patria Ascalonita, indole tyrannus, saevitia infanticida. Occupavit ipse favore Caesaris et Romanorum regnum Iudaeae, sed Christus ipsum ejusque posteros hoc regno dejecit, omnemque ejus progeniem licet numerosissimam intra centum annos, teste Iosepho, lib. XVIII, cap. VII, totam, paucis exceptis, abolevit, ac sibi omni jure debitum Israelis regnum, sed spirituale et sanctum vindicavit. Hinc apposite vocatus est Herodes. Herodes enim syriace idem est quod draco ignitus; graece vero idem quod heros Plutonis, vel principis inferni: ἥρως enim est hero, ᾅδης est Pluto vel infernus. Hebraice denique Herodes idem est quod pelliceus vel gloriosus, ait S. Isidorus, lib. VII Etymol., cap. x. Herodes enim idem est, ait Pagninus in Nomin. Hebr., quod pellis gloriae, aut pellibus glorians, vel mons gloriae sive arrogantiae; עור ur enim est pellis, הר har, mons, הוד hod, gloria. Rursum Herodes, ait Pagninus, idem est quod conceptus triturationis; הרה hara enim est concipere, דוש dush, triturare; quia Herodes trituravit et occidit infantes conceptos et natos in Bethlehem: quocirca et ipse cum tota sua progenie intra centum annos trituratus, et ex orbe excussus est. SACERDOS — legalis et Aaronicus. ZACHARIAS. — Fuit hic sacerdos pariter et propheta, ac plenus Spiritu Sancto, ut patebit vers. 64 et 67. Unde et Sanctis adscriptus legitur in Martyrologio Romano ad diem 5 novembris, ubi Baronius secutus Origenem, Nyssenum, Cyrillum et Petrum Alexandrinum, censet hunc Zachariam esse martyrem, occisum ab Herode inter templum et altare, ideoque esse illum de quo agit Christus Matth. XXIII, 35. Caput ejus Romae in basilica Lateranensi servatur et ostenditur, ex quo per dies aliquot olim sanguinem manasse tradunt. Ibi illud vidi et veneratus sum. Porro, Zacharias hebraice idem est quod memoriale Domini, quia canit memoriale testamenti sui sancti, ait Isidorus, lib. VII Etymol., cap. VIII. DE VICE ABIA. — Syrus, ex ministerio domus Abiae; Arabicus, de ministerio familiae Abia; q. d. De classe illa sacerdotum, cujus tempore Davidis princeps erat Abia. David enim videns posteros Aaron sacerdotes excrescere in ingentem multitudinem, ita ut omnes simul sacrificare et ministrare in templo non possent, eos distribuit in 24 familias sive classes, ita ut ordinate quaelibet classis per hebdomadam unam successive deserviret templo. Ne autem lis esset inter eos de ordine, quae esset prima, quae secunda, quae tertia, etc., litem hanc sorte diremit; jecerunt enim hae familiae sortem, et cui sors prima exiit primum obtinuit locum, cui secunda secundum, et ita deinceps. In hac autem sortitione octavus locus et octava classis obtigit Abiae et posteris ejus, qualis erat Zacharias. Haec omnia patent I Paral. XXIV, 1, et IV Reg. XI, 6, 7, 9. Unde Iosephus, lib. VII Antiq., cap. XI, sic ait de Davide: «Sacerdotum viginti quatuor cognationes invenit, instituitque ut quaeque cognatio ministraret Deo per dies octo, a sabbato usque ad sabbatum,» ad evitandam confusionem, aemulationem, lites et jurgia sacerdotum. ET UXOR EJUS DE FILIABUS AARON. — Poterant sacerdotes ex alia tribu ducere uxorem, quia nullam habebant haereditatem in terra Israel (uti habebant ceterae tribus) quae per conjugium uxoris (si illa, deficiente prole mascula, esset haeres sui patris) nubentis viro alterius tribus ad illam tribum transiret, itaque haereditatum et tribuum fieret confusio, quod lege erat vetitum. Zacharias tamen religiosior duxit uxorem suae tribus sacerdotalis, puta de filiabus, non tantum Levi, sed et Aaron, quae scilicet esset filia non Levitae, sed sacerdotis: omnes enim posteri Aaron fuere sacerdotes; ceteri vero posteri Levi (qui fuit abavus Aaronis) fuere Levitae. Causam dat Euthymius: «Demonstravit, ait, quod praecursor a sacerdotali descendit tribu, non secundum patrem tantum, sed etiam secundum matrem, et utrimque sacerdotalis erat.» Quare infert S. Ambrosius: «Non solum a parentibus, sed etiam a majoribus S. Ioannis nobilitas propagatur; non saeculari potestate sublimis, sed religionis successione venerabilis.» Vocata est Elisabeth, ab uxore primi pontificis Aaron, quae fuit soror Nahason, principis in tribu Iuda; haec enim dicta fuit Elisabeth, Exodi VI, 23. Porro, haec Elisabeth fuit sancta, imo prophetissa et plena Spiritu Sancto, ut patebit vers. 41. Unde ejus memoria recolitur in Martyrologio Romano die 5 novembris; hinc ejus nomen cum sanctitate assumpserunt S. Elisabeth, filia Andreae regis Hungarorum, cognomento mater pauperum, ejusque neptis S. Elisabeth, regina Portugalliae, mater omnium deinceps regum Hispaniae, aeque ac Lusitaniae. Et nomen ejus Elisabeth. — Zacharias hebraice idem est quod recordatus est Deus, vel memoria Dei; Elisabeth idem est quod Dei juramentum vel sceptrum et dominium, vel quies, vel saturitas; q. d. Deus memor juramenti sui hos conjugio inter se copulavit, ut sceptrum domus David erigeret, et quietem, ac copiam et saturitatem suis largiretur, «ut sine timore de manu inimicorum suorum liberati, servirent illi in sanctitate et justitia coram ipso,» Luc. I, 69. Ita S. Isidorus, lib. VII Etymol., cap. x: «Elisabeth, ait, interpretatur Dei mei saturitas, vel Domini mei juramentum.»
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6. ERANT AUTEM JUSTI AMBO ANTE DEUM. — Multi apparent justi coram hominibus, sed pauci ante Deum; quia homines faciem intuentur, Deus vero cor et conscientiam. Ita S. Ambrosius et Titus. Vere dicebat S. Franciscus: «Tantus est quisque quantus est apud Deum, et non amplius.» Dei enim judicium est verissimum et certissimum, hominum vero saepe fallit et fallitur. INCEDENTES IN OMNIBUS MANDATIS, ET JUSTIFICATIONIBUS DOMINI SINE QUERELA. — Id est observantes omnia Dei «mandata,» hoc est praecepta decalogi moralia, et «justificationes,» id est praecepta caeremonialia, scilicet sacrificia, lustrationes ceterosque sacros ritus lege Dei praescriptos. Nota: Deus Hebraeis per Mosem triplicia dedit legis praecepta. Prima Hebraice vocantur מצות mitsvoth, id est praecepta moralia, quae continentur duabus decalogi tabulis, continentque jura naturae, quae Deo, et quae proximis praestare debemus. Secunda vocantur משפטים mispatim, id est judicia, aut judicialia, quae spectant justitiam et politiam humanam, ac maxime concernunt principes ut justitiam administrent, quales apud Christianos sunt leges civiles. Tertia, vocantur חקים chuckim, id est statuta, decreta, sancita a Deo, puta caeremonialia, scilicet sacrificia et sacri ritus ad Deum rite colendum: haec hic et alibi vocantur «justificationes,» ait Euthymius et alii; idque primo, quia qui illa observant et implent, faciunt quod maxime aequum et justum est, scilicet Deo exhibere latriam, et cultum illi omni jure debitum et proprium. Sic enim religio est maxima et transcendens justitia. Secundo, quia per haec horumque observationem olim in lege veteri justificabantur legaliter: qui enim illa implebant, a Synagoga censebantur justi verique Israelitae et fideles; idque non tantum ab hominibus, sed et a Deo, si ex vero pietatis et amoris Dei affectu illa obirent: «Factores enim legis justificantur,» Rom. II, 13. «Scito, ait Theophylactus, quod mandatum justificatio nominari potest, utpote justum faciens hominem.» Sine querela. — Graece ἄμεμπτοι, id est inculpabiles, irreprehensibiles; Syrus, inculpate; Arabicus, sine macula. Nota hic fideles posse, imo debere observare omnia Dei mandata; quare illa servatu esse possibilia, non impossibilia, uti blasphemat Calvinus, qui hic mire se torquet, ac tantum non dicit Lucam Evangelistam mentiri. Porro, «sine querela,» id est sine crimine et peccato mortali. Venialia enim omnia justus in hac vita evitare nequit. Ita S. Augustinus, epist. 93, et tract. 42 in Ioannem, post medium.
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7. ET NON ERAT ILLIS FILIUS, EO QUOD ESSET ELISABETH STERILIS (natura et complexione sua), ET AMBO PROCESSISSENT IN DIEBUS SUIS, — puta essent grandaevi et senes, quando homines deficiente calore desinunt generare. Dicit hoc, ut ostendat Ioannem ex iis non naturaliter, sed per Dei donum et miraculum fuisse prognatum, aeque ac fuere alii Sancti eximii, ut Isaac, Ioseph, Samuel. Audi S. Augustinum, serm. 3 De S. Ioanne Baptista: «Erat quidem S. Elisabeth sterilis corpore, sed fecunda virtutibus: partus ejus non ablatus, sed dilatus, donec pertransiret tempus carnis, passio corporis, conjugii necessitas, voluptatis causa, cupiditatis sensus, et totum quod humanam confundit, gravat, onerat conscientiam. Mundabatur enim longo tempore sacrificii domus, sanctitatis hospitium metatum metatoris Christi, angeli domicilium, aula Spiritus Sancti, Dei templum.» Et paucis interjectis: «Denique ubi tota corporis sedata est querela, et in toto facti sunt sine querela, vox sterilitatis fugit, reviviscit senectus, fides concipit, parit castitas, nascitur major homine, par angelis, tuba caeli, praeco Christi, arcanum Patris, Filii nuntius, signifer superni regis, peccatorum venia, Iudaeorum correctio, vocatio gentium, et ut proprie dicam, legis et gratiae fibula, quae diploidem summi sacerdotis sancto patri jungebat in corpore.»
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8. FACTUM EST AUTEM CUM SACERDOTIO FUNGERETUR IN ORDINE VICIS SUAE (quae erat octava, et a primo ejus parente dicebatur Abia, uti jam dixi. Unde Arabicus vertit, in diebus ordinis ministerii sui) ANTE DEUM.
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9. SECUNDUM CONSUETUDINEM SACERDOTII, SORTE EXIIT, UT INCENSUM PONERET (ut thymiama Deo adoleret et offerret in altari thymiamatis, quod quotidie bis, scilicet mane et vespere ex lege Deo adolendum erat), INGRESSUS IN TEMPLUM DOMINI. SORTE, — id est vice sua, ait Beda, quae suae familiae, scilicet Abiae, primitus sorte obtigerat, ut scilicet ordine esset octava; tunc enim suae vices eum ad ministrandum in templo vocabant. Verum, vers. 8, hujus vicis facta est mentio; quare sors de qua vers. 9, alia est a vice, vicemque magis particulatim limitat et determinat; q. d. Cum Zacharias ordine vicis suae ut sacerdos ministraret in templo, inter varia sacerdotum officia, sorte, id est sortitione, ei obtigit officium adolendi incensum. Sacerdotes enim vicis sive classis Abia, quia erant multi, hinc sortiebantur quid quisque in templo ageret, et quod munus obiret. Quatuor enim praecipua erant sacerdotum munia, ut patet Exodi XXX: primum erat sacrificare victimasque mactare et immolare; secundum, accendere lucernas in candelabro septicipiti; tertium, die sabbati ponere novos panes duodecim in mensa panum propositionis subductis veteribus; quartum, adolere incensum in altare thymiamatis. Hoc quartum ergo hic per sortitionem obtigit Zachariae, tria cetera vero aliis sacerdotibus ejusdem classis Abia. Aliis enim per sortem erat sacrificandum, aliis accendendae lucernae, aliis panes propositionis conficiendi et proponendi in mensa Dei; Zachariae vero sorte obtigit suffumigare thymiama, sive illud per suffitum Deo offerre. Id clare patet ex Graeco ἔλαχε τοῦ θυμιάσαι, id est sortitus, sive sorte consecutus adolere incensum; Syrus, obvenit ei ut componeret suaves odores; Arabicus, cum eo temporis suum esset ponere incensum, puta thymiama, quod ex quatuor rebus odoriferis, scilicet stacte, onycha, galbano et thure commixtum et compositum erat, Exod. XXX, 34. Vide ibi dicta. Opinantur nonnulli, ut S. Ambrosius, Beda, Theophylactus et S. Augustinus, tract. 49 in Ioannem, Zachariam fuisse summum pontificem, ducti hac ratione quod ipse adoleverit incensum in altari thymiamatis; hoc enim ipsi censent fuisse in Sancto sanctorum, quod nulli ingredi licebat nisi summo pontifici. Verum altare hoc non fuisse in Sancto sanctorum, sed in Sancto quod quotidie communes sacerdotes ingrediebantur, ostendi Exodi XL, 24. Idipsum confirmat hic «a sorte exiit.» Summus pontifex enim erat extra, imo supra omnem sortem, ac quandocumque volebat, ministrabat in templo. Adde hoc tempore non Zachariam, sed Ioazarum fuisse pontificem, ut docet Iosephus, lib. XVII Antiquit., cap. VIII. Quare Zacharias non fuit pontifex (hoc enim non tacuisset hic Lucas), sed communis sacerdos, uti docent Lyranus, Toletus, Maldonatus, Baronius, Salmeron, Abulensis, Iansenius, Carthusianus, Caietanus ac Suarez, III part., tom. II, disp. XXIII, sect. 1.
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10. ET OMNIS MULTITUDO POPULI ERAT ORANS FORIS HORA INCENSI, — scilicet in atrio extra Sanctum sive templum, hoc enim solis sacerdotibus ingredi licebat. Ante Sanctum ergo erat atrium duplex: prius interius sacerdotum continens altare holocaustorum, in quo victimae sub dio cremabantur; posterius exterius laicorum, qui ex suo hoc atrio eminus spectabant sacrificia a sacerdotibus immolata in altari holocaustorum; thymiama vero et altare thymiamatis, quod erat in Sancto undique obtecto, videre non poterant. Hora incensi. — Graece, thymiamatis, cum scilicet sacerdos thymiama in altari subjecto igne cremabat et suffumigabat in honorem cultumque Dei. Omnium enim gentium ritu thura Deo adolentur.
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11. APPARUIT AUTEM ILLI ANGELUS (Gabriel, ut patet vers. 19) DOMINI, STANS A DEXTRIS ALTARIS INCENSI. — «A dextris,» primo, «quia prospera et bona nuntiaturus advenerat,» ait Euthymius; secundo, «quia divinae insigne misericordiae deferebat,» ait S. Ambrosius; «Dominus enim a dextris est mihi, ne commovear.» Disce hic angelos altaribus, sacerdotibus et sacrificiis assistere, eisque cooperari, ut iis Deum colant, honorent et adorent; qua de re in Vitis Sanctorum plura extant exempla, quorum nonnulla recensui, Exodi XXIX, 38; Lev. IX, vers. ult.; Num. IV, in fine capitis. Moraliter: hic disce angelos apparere dum versamur in locis rebusque sacris, ac Deum vel per se, vel per angelos animae loqui, cum versamur in oratione, sacrificio, similive Dei cultu, uti hic angelus apparuit Zachariae adolenti thymiama, eique laetissimum de nascituro Ioanne et Christo nuntium attulit.
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12. ET ZACHARIAS TURBATUS EST, VIDENS: — Tum ob novam et insolitam visionem, tum ob decorem et majestatem angeli apparentis; apparuit enim specie augusta et coelesti quam infirmitas humana vix oculis intueri poterat: «quia homo earum virium non est, ait Titus, ut ejusmodi peregrinum inusitatumque visum citra commotionem ferre valeat.» «Perturbamur, inquit S. Ambrosius, et a nostro alienamur affectu, quando praestringimur alicujus superioris potestatis occursu.» Sic Daniel, cap. X, 8, apparente sibi eodem Gabriele Archangelo, ait: «Et non remansit in me fortitudo, sed et species mea immutata est in me, et emarcui, nec habui quidquam virium.» Hinc indicium boni angeli est, si primo terreat, deinde exhilaret: mali vero, si initio exhilaret, deinde maestum efficiat. Unde S. Antonius, teste S. Athanasio in ejus Vita: «Si post timorem, inquit, succedit gaudium, a Domino est visio; securitas enim animae, praesentis majestatis indicium est: si vero incussa formido permansit, hostis est qui videtur.»
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13. AIT AUTEM AD ILLUM ANGELUS: NE TIMEAS, ZACHARIA, QUONIAM EXAUDITA EST DEPRECATIO TUA, — qua Deum precatus es non pro habenda prole, de ea enim usque adeo desperabat, ait S. Augustinus, ut nec angelo promittenti crederet, vers. 20; sed qua ut sacerdos orasti pro peccatis populi et adventu Messiae, nam de ejus adventu Zacharias inferius, vers. 69, cum jam natus esset Ioannes, gratias agit, cum Dei instinctu cognosceret Ioannem fore paranymphum Messiae, id est praecursorem Christi, uti mox hic illi promittit angelus. Sensus ergo est: Exaudita est, o Zacharia, deprecatio tua, qua quasi sacerdos precatus es pro salute populi et ejus Salvatore Messia, is enim propediem nascetur. Insuper Deus, qui merita supplicum excedit et vota, dabit tibi filium, qui ejus sit propheta et praecursor. Ita Beda, Euthymius, Theophylactus hic, et S. Augustinus, lib. II De Consensu Evang., cap. 1; et S. Chrysostomus, hom. De Nativitate S. Ioannis, tom. II. Secundo, tamen non male nonnulli censent hanc Zachariae deprecationem fuisse pro habenda prole, si intelligas illam a Zacharia non hoc tempore, sed olim cum junior spem prolis haberet, fuisse fusam: nam omnia sequentia prolem hanc explicant. ET UXOR TUA ELISABETH PARIET TIBI FILIUM, ET VOCABIS NOMEN EJUS IOANNEM. — Cur «Ioannem?» Respondeo primo: Quia «Ioannes,» ait Maldonatus, Hebr. idem est quod gratiosus, vel ut Pagninus, Domini donum vel misericordia. Isidorus, lib. VII Etymol., cap. VIII: «Ioannes, inquit, interpretatur Domini gratia, eo quod sit limes prophetiae, praenuntius gratiae, sive initium baptismatis, per quod gratia ministratur.» Recte, sed non praecise: sic enim potius vocandus fuisset Hanania quam Ioannes; חנינה hanina enim, sive chanina, significat gratiam. Proprie ergo et praecise «Ioannes,» Hebr. Iehochanan, et crasi Iohanan (unde Syrus vertit, Iouchanon) idem est quod Deus misertus est. Iehova enim, et crasi Ia, nomen proprium est Dei: חנן chanan vero vel hanan (unde patet Ioannes scribendum fore per aspirationem h, non Ioannes) idem est quod misertus est, gratiam exhibuit, idque fecit Deus primo et proxime, cum uti praecessit, exaudivit Zachariae deprecationem, quae Hebr. dicitur תחנה techinna, ab eadem radice chanan. Secundo, eo quod jam Deus misertus esset populi destinando Messiae praecursorem, scilicet Ioannem, et propediem mittendo ipsum Messiam; per Christum enim, non per Mosem et legem, gratia et veritas facta est, Ioan. I, 17. Sic filius Annae dictus est «Samuel,» id est postulatus, et impetratus matris lacrymis a Deo ad salutem totius populi, 1 Regum I, 20. Tertio, Deus etiam Ioannis misertus est, implendo eum sua gratia copiosa et multiplici, ait Beda, Iansenius et Maldonatus, qua eum effecit Israelis doctorem, prophetam, virginem, anachoretam, martyrem, ac Christi indicem et praecursorem. Fuit ergo Ioannes quasi filius charitum, filius, inquam, gratiarum, in quo scilicet expoliendo, ornando et condecorando omnes charites, omnes gratiae Dei, conspirasse videantur. Nota hic trium nominum triplex mysterium: nam «Elisabeth,» id est juramentum Dei promittentis, et «Zacharias,» id est memoria Dei, memoris sui promissi pariunt nobis Ioannem, id est Dei misericordiam et gratiam.
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14. ET ERIT GAUDIUM TIBI, ET EXSULTATIO, — ob filium Ioannem, tanto miraculo ad tanta natum, q. d. Iste filius erit tibi multisque aliis causa summi gaudii et exultationis. Causam subdit:
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15. ERIT ENIM MAGNUS CORAM DOMINO, — cujus solius, utpote optimi et maximi, est aestimare et judicare quid magnum sit, quid mediocre, quid parvum. Ipse ergo solus vere et absolute magnus, novit illa quae vere sunt magna. Multi, ait Theophylactus, magni dicuntur, sed coram hominibus, qui parvi parva magni aestimant; at Ioannes magnus fuit coram Domino, qui magnus magna ponderat. ERIT MAGNUS. — Primo, sanctificatione in utero matris; secundo, profundissima humilitate; tertio, castitate eximia; quarto, paenitentia exemplari; quinto, zelo Seraphico; sexto, vita tota, quae non tam humana fuit quam angelica, adeo ut Ioannes a Iudaeis et Scribis putaretur esse Messias; septimo, prophetia sublimi; octavo vita eremitica; nono, officio praedicatoris et praecursoris Christi; decimo, martyrio nobilissimo. Vide 28 privilegia Ioanni concessa, quae hic enumerat noster Barradius. In omnibus hisce dotibus Ioannes fuit magnus, quia eas habuit non in communi et quali quali, sed magno, singulari et eminenti gradu. Unde illi merito accinit Ecclesia: O nimis felix, meritique celsi, / Nesciens labem nivei pudoris, / Praepotens martyr, nemorumque cultor, / Maxime vatum. ET VINUM ET SICERAM NON BIBET. — «Sicera» significat omne id quod inebriare potest, uti vertit S. Hieronymus, Lev. X, 9 et alibi: שכר sachar enim est inebriari; שכור sichor, ebrius; שכר sechar, id quod inebriat, sicera. Vino et sicera abstinere proprium erat Nazaraeorum, qualis ex hoc loco per omnem vitam videtur fuisse Ioannes, q. d. Ioannes per omnem vitam erit Nazaraeus et consecratus Deo. Vide Num. VI. Ioannes, ait S. Ambrosius, delicias hominum corporisque lasciviam magna animi virtute depressit. ET SPIRITU SANCTO (Syrus, Spiritu sanctitatis) REPLEBITUR ADHUC EX UTERO MATRIS SUAE, — Quando, ut ait Glossa, intrante Virgine, exsultavit in utero genitricis, et praecursoris officium quoad potuit, implevit, ut patebit vers. 41 et 42. Fuit ergo Ioannes, prius Spiritu Dei renatus, quam ex matre natus. EX UTERO. — Arabicus, in utero, q. d. Ioannes incipiet esse sanctus ab ipso matris utero, talisque durabit semper ad finem vitae suae. Quaeres, an Ioannes vere et realiter in utero a peccato originali sit purgatus et justificatus? Negat S. Augustinus, epist. 57 ad Dardanum, et S. Hieronymus, in cap. 1 Ieremiae: aiunt enim ipsi Ioannem aeque ac Ieremiam dici in utero sanctificatos, non reipsa, sed secundum Dei praedestinationem duntaxat; quia scilicet ad sanctitatem futuram a Deo erant destinati, ut idem hic dicatur de Ioanne, quod Apostolus de se ait, Galat. cap. 1: «Qui me segregavit ab utero matris meae,» etc. Ratio Augustini est, quia renasci praesupponit nasci; atqui Ioannes in utero existens necdum erat natus: ergo non potuit tum renasci reipsa, sed tantum secundum Dei praedestinationem. Verum contraria est communis sententia Patrum, SS. Athanasii, Cypriani, Cyrilli, Ambrosii, Gregorii, Bernardi, quos citat et sequitur Toletus, Barradius, Iansenius, Franciscus Lucas et alii passim. Probatur: Primo, quia id clarissime hic promittit Ioanni angelus, dicens: «Et Spiritu Sancto replebitur adhuc ex utero matris suae,» q. d. Ab utero erit sanctus, imo plenus Spiritu Sancto. Secundo, quia Ioannes ad salutationem B. Virginis in utero credidit in Christum, eum adoravit, dilexit et prae gaudio exsiliit, ut dicam vers. 44. Tunc enim quando visitatus et salutatus est a B. Virgine, sexto mense a conceptione sua, haec mira sanctificatio ei contigit. Idem privilegium S. Athanasius, S. Bernardus et alii tribuunt Ieremiae, ut patet Ieremiae 1, 5. Vide ibi dicta. Ad rationem S. Augustini, respondeo hominem, ut per gratiam renasci possit, censeri natum quando conceptus in utero, a Deo animam et vitam accepit: tum enim uti nascitur cum peccato originali, ita et per gratiam ab eo expiari et renasci potest; imo et baptizari, ut patet, si infans in utero matris existens baptizetur, sive mortua et discissa matre, sive ea vivente, v. g. si infans manum vel pedem foras emittat, qui aqua ablui possit, ut habet praxis Ecclesiae.
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16. ET MULTOS FILIORUM ISRAEL CONVERTET AD DOMINUM DEUM IPSORUM, — scilicet ad Messiam, sive Christum. Unde contra Arianos patet Christum esse Deum. Hinc Beda: Patet, inquit, Christum Deum esse Israel, in ejus enim fide Ioannes baptizat.
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17. ET IPSE PRAECEDET ANTE ILLUM IN SPIRITU ET VIRTUTE ELIAE. — Non dicit «in anima Eliae», ait Origenes, sed «in spiritu et virtute», quia, ut ait S. Ambrosius, nunquam sine virtute spiritus, nec sine spiritu virtus; omnis enim vis et virtus est a Spiritu Sancto, juxta illud: «Spiritus Sanctus superveniet in te, et virtus Altissimi obumbrabit tibi,» Luc. I, 35. «Praecedet ante illum,» scilicet Dominum Deum, puta Christum Dei Filium. Ioannes enim praecessit Christum; primo, nascendo; sex mensibus enim ante Christum uti conceptus, sic et natus est; secundo, baptizando, quia prius baptizavit quam Christus, imo Christum baptizaturum prior ipse baptizavit; tertio et maxime, praedicando paenitentiam, ut viam sterneret Christo; quarto, digito demonstrando Iesum, ipsumque esse Messiam et Agnum Dei, qui tolleret peccata mundi, asserendo; quinto, moriendo per martyrium ante Christum; sexto, descendendo ad patres in limbum, eisque Christum propediem affore eosque liberaturum annuntiando. In hisce enim omnibus Ioannem praeeuntem secutus est Christus. IN SPIRITU ET VIRTUTE. — Id est in spiritu virtutis, id est roboris et efficacitatis. Graece enim est δυνάμει, non ἀρετῇ. Est hendiadys, q. d. Sicut Elias excelluit et in fine mundi excellet spiritu robusto et efficaci ad certandum contra Antichristum, ut Iudaeos ceterosque ab eo convertat ad Christum; sic prorsus excellet eodem spiritu potenti Ioannes, ut per suam praedicationem et vitae sanctissimae exemplum Iudaeos duros moveat ad paenitentiam, itaque eos ad Christi baptismum et gratiam praeparet. Nota: Spiritus virtutis Ioannis fuit similis Eliae. Primo, in vitae austeritate; Ioannes enim locustis vescebatur, et pilis camelorum quasi cilicio ac zona pellicea vestiebatur, aeque ac Elias. Secundo, uterque degebat in solitudine eratque eremita. Tertio, in paupertate et mundi contemptu. Quarto, et aptius, in zelo, libertate et ardore praedicandi, quo uterque multos Israelitas ad paenitentiam, et Deum Christumque convertit, et Elias rursum in fine mundi convertet, juxta illud Eccli. XLVIII, 1: «Surrexit Elias quasi ignis, et verbum ipsius quasi facula ardebat.» Simili enim modo de Ioanne ait Christus: «Ille erat lucerna ardens et lucens,» Ioan. V, 35. Ecce hic est spiritus virtutis Eliae. Quinto, in fortitudine et passione. Sicut enim Elias fortissime certavit contra sacerdotes Baal eorumque fautores Achab et Iezabel reges, III Regum, cap. XVIII et XIX, et rursum in fine mundi certabit contra Antichristum ejusque assecias, ac multa ab eis passus est et patietur, atque tandem occidetur, eritque martyr. Sic pariter Ioannes certavit contra Herodem et Herodiadem, ab eisque capite truncatus martyrii lauream obtinuit. Spiritus ergo virtutis duo significat, scilicet potestatem et efficacitatem bene operandi, ideoque adversa quaevis fortiter perferendi, quae utraque similis fuit in Ioanne et Elia. Magis autem comparatur hic Ioannes Eliae venturo quam praeterito, quia scilicet sicut Elias magno spiritu et efficacitate praeibit secundum Christi adventum, ut infideles debellet et convertat ad fidem; sic pariter Ioannes eodem spiritu et efficacitate praeibit primum Christi adventum, «ut convertat corda patrum ad filios, et incredulos ad prudentiam justorum,» uti explicans hic subjicit Gabriel, et Christus Matth. XI, 14; idque solerter advertunt et annotant hic S. Ambrosius, Beda, Theophylactus, Titus et S. Gregorius, homil. 7 in Evangel., qui sic explicat illud «in spiritu et virtute Eliae,» q. d. «Sicut ille praeco venturus est judicis, ita et iste praecursor factus est redemptoris.» Audi S. Ambrosium: «In spiritu et virtute Eliae; quia scilicet Elias et virtutem magnam habuit et gratiam, ut ad fidem animos populorum a perfidia retorqueret; virtutem abstinentiae atque patientiae, et spiritum prophetandi. In deserto Elias, in deserto Ioannes. Ille corvis pascebatur; hic dumis, et calcata omni voluptatis illecebra, parcimoniam praetulit luxumque contempsit. Ille Achab regis gratiam non quaesivit; hic sprevit Herodis. Ille Iordanem divisit; hic ad lavacrum salutare convertit. Hic cum Domino versatur in terra; ille cum Domino apparet in gloria. Hic prioris; ille sequentis Dominici praecursor adventus. Ille post triennium pluvia terram rigavit; et hic post triennium arescentem nostri corporis humum fidei imbre perfudit,» etc. Denique apte ad hunc spiritum virtutis, id est fortitudinis, Ioanni deferendum missus est angelus Gabriel, qui Hebraice idem significat quod «fortitudo Dei», ut scilicet ipse suam, quam ex Deo hausit fortitudinem, hoc oraculo Ioanni aspiret. UT CONVERTAT CORDA PATRUM IN FILIOS; — ut scilicet Abraham, Isaac, Iacob ceterique Patriarchae bene afficiantur posteris suis Iudaeis, viventibus tempore Ioannis et Christi. Fecit id Ioannes, eos verbo et exemplo incitando, ut fidem et pietatem patrum suorum imitentur: sic enim patres agnoverunt filios suos, legitimos sui imitatores Deique veri cultores, dum «in id quae senserunt patres, consentient et filii,» ait S. Augustinus, S. Hieronymus et Beda. Vide dicta Malach. IV, 6. Ex Malachia enim haec verba petita sunt, qui ad litteram loquitur de Elia, typice de Ioanne, ubi de utroque fuse haec verba explicui; quare ea hic non repetam. ET INCREDULOS (Graece ἀπειθεῖς, id est ut Syrus, «inobedientes», scilicet legi et praeceptis majorum ac Christi, puta Iudaeos convertet Ioannes) AD PRUDENTIAM (Syrus et Arabicus, «scientiam») IUSTORUM, — id est ad fidem, sapientiam et intelligentiam, ait Euthymius, quam justi habuerunt et habent in Christo, quae consistit in hoc, ut timeamus et amemus Deum et coelestia, non caduca, juxta Christi doctrinam et vitam. Ita Maldonatus. Secundo, proprie Toletus, q. d. Faciet Ioannes, ut Iudaei increduli diligenter considerent signa adventus Messiae patribus a Deo data, ac ex iis cognoscant credantque Christum jam venisse, ipsumque esse hunc Iesum, quem Ioannes Iudaeis ut talem digito ostendit. Hoc enim prudentiae est opus et actus; nam haec erat vox et praedicatio Ioannis: «Paenitentiam agite, appropinquavit enim regnum caelorum,» Matth. III, 2. Haec est scientia sanctorum, Sapient. cap. X, vers. 10. Vide dicta Malach. IV, 6. PARARE (ut sic sua praedicatione et vitae exemplo paret) DOMINO PLEBEM PERFECTAM. — Legit Interpres κατηρτισμένον, id est perfectam; jam legunt κατεσκευασμένον, id est bene et perfecte praeparatam et instructam, scilicet ad suscipiendam fidem et doctrinam Christi, ac perfectionem gratiae, justitiae et vitae Christianae, a Christo e coelo allatam et praedicatam. Unde Theophylactus vertit, «capacem»; alii, «dispositam ad fidem Christi»; Arabicus, «parabit Domino plebem justam.»
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18. ET DIXIT ZACHARIAS AD ANGELUM: UNDE HOC SCIAM? EGO ENIM SUM SENEX, ET UXOR MEA PROCESSIT IN DIEBUS SUIS. — q. d. Ede signum vel miraculum, quo mihi probes tam magna quae promittis, reipsa eventura. Tanta enim polliceris, ut nudis tuis verbis credere nequeam. Haesitat Zacharias et diffidit promissis angeli, partim ob rerum ab eo promissarum magnitudinem earumque desiderium; quia eas adeo magnas, ut naturae vires longe superarent, ipse non comparabat cum omnipotentia Dei, solo humano spiritu rem metiens; partim quia non omnino certo credebat esse angelum bonum, qui haec promittebat, esto sufficientia sibi signa ipsi dedisset angelus, ut patet ex sequent. Videtur tamen haec haesitatio Zachariae ejus et diffidentia ex animi indeliberatione et inconsideratione processisse, ideoque veniale duntaxat fuisse peccatum, ob quod punitus est et privatus facultate loquendi. Secus fecit Abraham, qui angelo promittenti sibi ex Sara sterili filium Isaac, illico credidit; quia «confortatus est fide, dans gloriam Deo, plenissime sciens quia quaecumque promisit, potens est et facere,» Rom. cap. IV, vers. 17.
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19. ET RESPONDENS ANGELUS, DIXIT EI: EGO SUM GABRIEL, QUI ASTO ANTE DEUM; ET MISSUS SUM (a Deo) LOQUI AD TE, ET HAEC TIBI EVANGELIZARE, — haec bona nuntia tibi afferre. Evangelium enim Graece idem est quod bonum nuntium. Unde Pagninus vertit, «et bona annuntiem tibi haec.» QUI ASTO, — id est astare soleo, velut Deo ad omnem ejus nutum ministraturus, sicut famuli astant regi. Graece παρεστηκώς, id est qui astiti, scilicet in coelo; jam enim ibi ei non asto, sed inde ad te in terram missus sum: licet in terra angeli quoque astent Deo ejusque faciem videant; Deus enim est ubique, Matth. XVIII, 10. Hinc colligas eosdem esse angelos Deo ministrantes et assistentes, licet id negent S. Dionysius Areopagita et S. Gregorius; Gabriel enim hic simul astat et ministrat Deo, mittiturque ad Zachariam. Porro, illud «asto» significat Gabrielem proxime astare Deo, esseque unum e septem primariis angelis, qui sunt principes aulae coelestis, sicut est et Michael, ac Raphael, qui, Tobiae cap. XII, vers. 15, ait: «Ego sum Raphael angelus, unus ex septem, qui astamus ante Deum.» De his septem angelis multa dixi Apocal. I, 4. Quare licet aliqui, ut Toletus hic, censeant Gabrielem esse ex ordine penultimo qui est Archangelorum, eo quod alibi vocetur Archangelus; verius tamen videtur eum esse primo ex ordine, qui est Seraphim, adeoque esse unum e primis aulae coelestis principibus, ideoque a multis vocari Archangelum, id est angelum primarium et principem; imo non desunt qui censeant eum inter Seraphinos esse omnium primum. Ita censet Marcus Viguerius Cardinalis, in Decachordo Christiano, chorda I, cap. II, idque probat octo rationibus, vel potius congruentiis quas recensui Daniel. cap. IX, vers. 21, quae omnes ad hanc unam reducuntur: Ad opus summum, inquit, decebat mitti summum angelum; atqui summum Dei opus est Incarnatio Verbi: ergo Gabriel hic, vers. 26, ad illud nuntiandum missus, est summus angelus. Sed haec ratio non concludit, ut ibi ostendi. Nam communis Theologorum sententia est, Michaelem esse supremum angelorum omnium et antagonistam Luciferi, Apocal. XII, 7. Porro «Gabriel,» ait S. Hieronymus, Nomin. etymon. Hebr., in Luca, Hebraice idem est quod confortavit me Deus, aut fortitudo Dei, vel virtus mea Deus. Apte ergo ipse missus est, ut, nuntiando conceptionem Ioannis, afflaret ei spiritum virtutis, id est fortitudinis Eliae. Idem nuntiavit conceptionem et incarnationem Verbi aeterni, vers. 26, quia hoc opus fuit summae virtutis, potentiae et fortitudinis Dei.
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20. ET ECCE ERIS TACENS, ET NON POTERIS LOQUI, USQUE IN DIEM QUO HAEC FIANT, PRO EO QUOD NON CREDIDISTI VERBIS MEIS, QUAE IMPLEBUNTUR IN TEMPORE SUO. — Theophylactus, Titus et S. Ambrosius vertunt: «Et ecce eris surdus,» et sic clare distinguitur ab eo quod sequitur: «et non poteris loqui;» alioqui enim erit tautologia. Licet enim Graecum σιωπῶν, proprie tacentem et mutum significet, tamen et surdus eadem voce intelligi potest; sunt enim haec duo naturaliter inter se connexa, ut qui muti nascuntur, sint et surdi, ac vice versa: quocirca Graeci surdum aeque ac mutum vocant κωφόν, Hebraice, חרש chares; Syri, hares: Zacharias ergo hic effectus est surdus aeque ac mutus. Unde, vers. 22, vocatur κωφός. Hinc et vers. 62 Zachariae quasi surdo non loquuntur, sed nutibus et signis innuunt cognati et vicini, ut scribat quo nomine velit vocari filium recens sibi natum. Ipse ergo quia inobediens fuerat, punitur surditate; quia contradictor verbis angeli, mulctatur facultate loquendi, et taciturnitate plectitur. «Incredulitas, ait S. Ambrosius, Zachariae affatum eripuerat et auditum.» «Merito autem haec duo passus est, inquit Theophylactus, quod et non audiret, et non loqueretur; quia enim non obedierat, condemnatur ut surdus sit, et quia contradixerat, ut sileat.» USQUE IN DIEM QUO HAEC FIANT, — quo nascatur tibi Ioannes; q. d. ait Titus: «Quia vocem edidisti plane incredulam, propterea voce tantisper orbaberis, donec re jam expleta, et tuam in credendo tarditatem, et Dei rursus agnoscas potentiam.» Petierat Zacharias, diffidens promissis angeli, vers. 18, ab angelo sibi dari signum Ioannis nascituri; angelus ergo ipsi obsecundans dat signum, quod simul sit poena, et castiget ejus incredulitatem et contradictionem, scilicet percutiens eum surditate et taciturnitate.
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21. ET ERAT PLEBS EXPECTANS ZACHARIAM, — ut ex Sancto, ubi adoleverat incensum, eo peracto rediret ad se in atrium quod erat ante Sanctum. ET MIRABANTUR, QUOD TARDARET IPSE IN TEMPLO. — «Tardaret,» partim colloquens cum angelo, partim secum ruminans magnifica ejus dicta et promissa.
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22. EGRESSUS AUTEM NON POTERAT LOQUI AD ILLOS (quia erat mutus), ET COGNOVERUNT QUOD VISIONEM VIDISSET IN TEMPLO (ex eo quod viderent eum mutum, stupentem et attonitum); ET (id est quia) IPSE ERAT INNUENS ILLIS (gestibus et signis, quod esset mutus, ac visionem vidisset), ET PERMANSIT MUTUS. — Graece κωφός, Syriace hares, id est surdus aeque ac mutus, uti dixi vers. 20.
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23. ET FACTUM EST UT IMPLETI SUNT DIES OFFICII (Graece λειτουργίας, id est liturgiae, hoc est ministerii sacri in templo) EJUS, ABIIT IN DOMUM SUAM, — quae sita erat in montanis Iudaeae, ut patet vers. 39, ubi erat uxor sua Elisabeth.
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24. POST HOS AUTEM DIES CONCEPIT ELISABETH UXOR EJUS. — «Congressus est cum uxore, ait Euthymius, propter promissum foetum, silentii flagello edoctus, ut angelicis verbis crederet.» Porro, concepit Elisabeth Ioannem sub diem 24 septembris, quo die multae Christianorum Ecclesiae celebrant conceptionem S. Ioannis. Unde eamdem hoc die in Martyrologio consignat Usuardus et Molanus: nam nono post mense natus est Ioannes die 24 junii, ac sexto post mense missus est Gabriel ad annuntiandum B. Virgini conceptionem Christi, quae facta est die 25 martii, ut patet vers. 26 et 36; nam a die 24 septembris usque ad diem 25 martii sunt sex menses: quare incensum hoc oblatum a Zacharia, ejusque visio et promissio angelica de Ioanne nascituro, paulo ante in festo Scenopegiae, sive Tabernaculorum, contigisse videtur. Hoc enim festum celebrabatur die 15 mensis Tisri, durabatque per octo dies, ut patet Levit., cap. XXIII, vers. 34, et Numer. XXIX, 12. Tisri autem respondebat nostro partim septembri, partim octobri. Apposite, scilicet ut significaretur Ioannem nasciturum, qui futurus praeco Christi, et per eum reserandi coeli, causa foret communis laetitiae toti orbi: ipse enim docturus erat homines, ipsos esse peregrinos in terra, inque degere quasi in temporario tabernaculo, et a Deo conscriptos esse cives coeli, ubi domum aeternam et felicissimam obtinebunt. Haec enim omnia significabat laetissimum Tabernaculorum festum, quo cum ramis palmarum gaudentes Hebraei saltabant et tripudiabant, eo quod ex deserto, ubi per 40 annos in tabernaculis vixerant, a Deo inducti essent in terram promissam Chanaan, in eaque bonis terrae locupletati forent, uti dixi Levit., cap. XXIII, 24. Hinc sequitur Ioannem conceptum sub aequinoctium autumnale, natum vero sub solstitium aestivum, post quod decrescunt dies; Christum ex adverso conceptum sub aequinoctium vernum, natum vero sub solstitium hybernum, post quod dies accrescunt; quia, ut aiebat Ioannes: «Illum oportet crescere, me autem minui,» uti solerter advertit S. Augustinus, tract. 14 in Ioannem. ET OCCULTAVIT SE MENSIBUS QUINQUE, DICENS: — Occultatio haec signum erat pudoris et verecundiae: «Partus enim sui erubescebat aetatem,» ait S. Ambrosius, quod scilicet sterilis et anus rei uxoriae et conjugio vacasset, donec mense sexto, ut sequitur, B. Virginem cognatam suam stante virginitate (quod longe magis erat novum, rarum et mirum) concepisse audivit et vidit; tunc enim in publicum prodiens pudorem deposuit: prius ergo per menses quinque pudoris causa publico abstinuit licet in secreto cordis et cubiculi sui gauderet sibique congratularetur de divino hoc S. Ioannis conceptu. Sic Sara sterilis, accepto nuntio nascituri ex se Isaac, Genes. XVIII, 12: «Risit occulte, dicens: Postquam consenui, et dominus meus (Abraham maritus) vetulus est, voluptati operam dabo?» Nam, ut ait S. Ambrosius: «Senes ab ipsa concluduntur aetate, et justo intemperantiae pudore revocantur facere opera nuptiarum.» Unde illud: Turpe senex miles, turpe senilis amor.
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25. QUIA SIC FECIT MIHI DOMINUS IN DIEBUS, QUIBUS RESPEXIT AUFERRE OPPROBRIUM (sterilitatis, quod illo aevo apud Iudaeos ingens erat probrum, et quasi signum maledictionis Dei) MEUM INTER HOMINES. — «Sic,» scilicet adeo magnifice, stupende et miraculose egit mecum Deus, ut me anum et sterilem tanta prole foecundaret. Admiratur enim Elisabeth Dei in se beneficentiam, eique toto cordis sinu gratias agit, aeque ac fecit B. Virgo mater Christi effecta, concinens, vers. 47: «Magnificat anima mea Dominum.»
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26. IN MENSE AUTEM SEXTO MISSUS EST ANGELUS GABRIEL A DEO IN CIVITATEM GALILAEAE, CUI NOMEN NAZARETH. — «In mense sexto,» scilicet a conceptione Ioannis Baptistae, postquam mater ejus Elisabeth occultavit se mensibus quinque; ut dixi vers. praeced. Sex mensibus ergo junior fuit Christus Ioanne Baptista; hic enim, utpote praecursor Christi, illo debebat esse prior et senior. Mensis hic sextus non inchoans, sed finiens, aut potius finitus accipi debet. Nam a die 24 septembris qua conceptus est Ioannes, usque ad diem 25 martii qua, misso angelo ad B. Virginem conceptus est Christus, intercedunt sex menses integri. «In mense sexto» ergo, hoc est in fine mensis sexti, vel finito mense sexto. Annuntiatio igitur haec Gabrielis, et consequenter Incarnatio Verbi contigit die 25 martii, quo pariter die Christus, post 34 vitae annos completos, pro salute hominum crucifixus et mortuus est, uti dixi Matth. XXVII, 37. Eodem die multi censent mundum a Deo primitus fuisse conditum et creatum, Genes. I, ut eodem die creatus sit a Deo, quo postea recreatus et restauratus fuit a Christo in incarnatione et cruce. Unde ab hoc die et hoc mense annos Christi inchoant et numerant Angli, Veneti, Pisani pluresque aliae nationes (et nuper Franci), teste Covarruvia, libro I Variar. resol., cap. XII, n. 2; et Henriquez, lib. VIII De Eucharistia, cap. XI, § 10, littera L; et Ioanne Lucido, tract. De Passione Christi. Conceptio enim est quasi prima hominis nativitas, juxta illud: «Quod in ea natum est, de Spiritu Sancto est,» Matthaei I, 21. Angelus Gabriel. — Notat S. Hieronymus, in cap. VIII Danielis, tres angelos in S. Scriptura nominari ac celebrari, scilicet Michaelem, Raphaelem et Gabrielem, e quibus Michaelem ait praeesse precibus et oblationibus fidelium, atque idcirco dicitur Michael, id est, «quis ut Deus?» q. d. Solius Dei est exaudire preces paenitentium, eorumque peccatis propitiari, eosque justificare et salvare. Secundo, Raphaelem praeesse sanitati corporum, ideoque Tobiae caeco visum restituisse: hinc dicitur Raphael id est «medicus», vel «medicina Dei». Tertio, Gabriel, id est «fortis», aut «fortitudo Dei»; praeest praeliis ac bellis fidelium, ut patet Daniel., cap. XII, vers. 13 et seq. Unde ipse hic mittitur nuntiaturus Christum, qui bellum acerrimum erat gesturus contra Luciferum ceterosque daemones et homines impios. Rursum Gabriel dicitur quasi גבראל geber el, id est «vir Deus», q. d. Deus incarnabitur eritque homo puer, quantum ad naturam aetatis et corporis progressum, idem tamen erit vir, quia a primo conceptionis instanti anima ejus erit plena omni scientia, gratia, fortitudine, juxta illud Ierem. XXXI, 22: «Femina circumdabit virum.» Porro Toletus, ex SS. Dionysio, Basilio, Gregorio et Damasceno, censet Michaelem esse ex Principatibus, qui a S. Dionysio ponitur primus ordo tertiae hierarchiae Angelorum; Gabrielem vero esse ex ordine Archangelorum. Verum verius est Michaelem esse primum inter Seraphinos, Gabrielem vero ei esse proximum et vicinum, uti dixi vers. 19. NAZARETH. — Unde Christus ab ea quasi a patria, in qua conceptus fuit (nam in Bethlehem natus est), cognominatus est Nazarenus, Matthaei II, 23. In Nazareth ergo habitabat B. Virgo cum Iosepho sponso suo. Porro, domus vel cubiculum ejus, in quo angelo nuntiante Christum concepit, a S. Iacobo aliisque Apostolis consecrata fuit in Ecclesiam, uti refert L. Dexter in Chronico, anno Christi 42, et alii. Ibidem post trecentos annos S. Helena elegans templum exaedificavit, teste Nicephoro, lib. VIII, cap. XXX. Eamdem visitavit S. Paula, S. Ludovicus ceterique peregrinantes. Vide Turselium, in Histor. Lauret., cap. I et seq. Eadem post mille annos e Galilaea et Nazareth ab angelis translata est in Dalmatiam, inde in Italiam, puta Lauretum, ubi etiamnum consistit, et totius orbis concursu pie visitur, adeo ut ipse Erasmus (quem Novantes ut antesignanum sequuntur), in orat. ad Virginem, ita Lauretanam Virginem salutet: «Salve, inclyta regum progenies, sacerdotum decus, patriarcharum gloria, coelitum triumphus, inferorum formido, Christianorum spes et solatium; divinitati proxima es, ne illic nobis deesses. Certa est fiducia tua, pronus tuis advolvor pedibus, serva animulam hanc, quae se tibi quanta est, nuncupat.»
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27. AD VIRGINEM DESPONSATAM VIRO, CUI NOMEN ERAT IOSEPH, DE DOMO (id est tribu et familia) DAVID (cui promissus erat Christus quasi filius), ET NOMEN VIRGINIS MARIA. — «Desponsata,» non per solam desponsationem, sed et per verum matrimonium jam contractum, licet usu non consummatum. Vide dicta Matthaei I, 18. «Missus est, ait S. Gregorius Thaumaturgus, serm. 3 De Annuntiat., Gabriel, ut dignum purissimo sponso thalamum pararet. Missus est Gabriel, ut inter creaturam et creatorem sponsalia contraheret. Missus est Gabriel ad animatum regis palatium. Missus est Gabriel ad virginem desponsatam quidem Ioseph, sed Iesu Filio Dei servatam. Missus est lychnus, qui solem justitiae indicaret.» AD VIRGINEM. — Praeclare S. Bernardus, serm. 1 De Assumpt.: «Nec in terris locus dignior uteri virginalis templo, in quo Filium Dei Maria suscepit, nec in coelis regali solio, in quo Mariam filius ejus sublimavit.» Et, serm. 4: «Quae vel angelica puritas virginitati illi audeat comparari, quae digna fuit Spiritus Sancti sacrarium fieri, et habitaculum Filii Dei? Hoc est quod canit Ecclesia:» Domus pudici pectoris / Templum repente fit Dei: / Intacta nesciens virum, / Verbo concepit Filium. MARIA. — Nota: «Maria,» vel, ut Hebr. dicitur, Miriam, Graece Μαριάμ, Hebraice idem est, q. d. mor iam, id est «myrrha», vel «amaritudo maris». Hebraei enim tradunt sororem Mosis dictam esse Mariam, eo quod cum ipsa nasceretur, coepit amara Pharaonis tyrannis mergendi infantes Hebraeorum, Exodi II. Verum id meliore omine et nutu divino mutatum est in aliam significationem: nam transito mari Rubro, et merso Pharaone, dicta est Maria, quasi Mara rum, id est «magistra vel domina maris»; sicut enim Moses virorum, ita Maria feminarum dux fuit in transitu maris Rubri: unde et eis carmen epinicium praecinuit, Exodi XV. Porro, haec Maria typus fuit, ait S. Ambrosius, Exhort. ad Virgines, B. Virginis, quae dicta est Maria, id est «magistra et domina maris hujus saeculi», ut per illud nos salvos ducat in terram promissam, id est in coelum. Unde R. Haccados apud Galatinum, lib. VII, XIII, Messiae matrem Dominam nuncupandam praedixit; et Mariam idem esse quod Dominam docet Philo, S. Hieronymus, Epiphanius et alii, imo Liturgiae veterum. Christiani omnes omni lingua B. Virginem, quasi proprio nomine Dominam nostram vocant et compellant. Unde S. Isidorus, lib. VII Etymol., cap. X: «Maria, ait, interpretatur illuminatrix, aut stella maris; genuit enim lumen mundi. Sermone autem Syro Maria Domina nuncupatur: pulchre, quia Dominum genuit.» S. Hieronymus vero, in Nomin. Hebr. in Exodo: «Maria, ait, idem est quod illuminatrix mea, vel illuminans eos, aut smyrna maris, vel stella maris.» Sic et S. Gregorius Thaumaturgus, serm. De Annunt.: «Maria, ait, interpretatur illuminatio.» Plura de nomine Mariae dixi, Exodi cap. XV, 20, ac in Proverb. et Canticis. Hac de causa Maria fuit plena gratia, ideoque «mare gratiarum»: quare sicut «omnia flumina intrant in mare,» Eccles. I, 7, sic omnes omnino gratiae quas habuerunt Angeli, Patriarchae, Prophetae, Apostoli, Martyres, Confessores, Virgines, confluxere in Mariam, ait S. Bonaventura in Specul., cap. III. Denique quam nomen Mariae angelis sit delectabile et daemonibus terribile, docet S. Brigitta, lib. I Revel., cap. IX. Addit Pagninus, in Nomin. Hebr.: «Maria, inquit, interpretari potest pluvia temporanea (haec enim Hebraice vocatur more) maris,» juxta illud: «Pluviam voluntariam segregabis haereditati tuae,» Psal. LXVII, vers. 10. Hinc et de Christo praecinuit Psaltes: «Descendet sicut pluvia in vellus,» Psal. LXXI, 6. Hoc secreto suo illapsu innuit hic Gabriel. ET INGRESSUS AD EAM ANGELUS, DIXIT. — «Ingressus,» id est illapsus in clausum Virginis pro adventu Messiae et salute hominum secreto orantis cubiculum, per fenestram vel per ostium. Angeli enim, cum sint purissimi spiritus, sua subtilitate et efficacitate omnes parietes et omnia corpora penetrant et pervadunt. Ita S. Bernardus, serm. 3 super Missus est. Licet Andreas Episcopus Hierosolymitanus, serm. De Annunt., putet angelum clam ostium aperuisse, et modeste Virginem compellasse ac salutasse. AVE. — Id est salve, gaude, laetare. Verisimile est angelum usum fuisse communi Hebraeorum salutatione שלום לך schalom lach, id est «pax tibi», ut habet Syrus, Aethiopicus et Persicus; illa enim Hebraei uti solent cum timorem auferre volunt, et laetum se afferre nuntium significant. Nisi mavis cum nostro Serario, in cap. II Ruth, quaest. X, «Ave,» vel, ut S. Augustinus, epist. 43, scribit have esse Hebraice חוה chauve, vel have, id est «vive», scilicet sana aeque ac sancta, laeta et hilaris, felix et beata in Dei gratia et gloria summa, ad quam ipse te elegit, ut alludat ad nomen Evae, quae Hebraice dicitur חוה chauva, id est «vitalis et vivificans», sive «mater omnium viventium», Gen. III, 20, q. d. Eva non fuit chauva, id est mater vitae, sed mortis, quia omnes suos filios per peccatum morti addixit: tu vero, o Maria, vere es Eva sive chauva, quia mater vitae, gratiae et gloriae. Hinc apposite Latinum Ave, est inversum Eva, quia Maria Evae maledictiones, Gen. III, in benedictiones convertit. Unde ei accinit Ecclesia: Sumens illud Ave / Gabrielis ore, / Funda nos in pace, / Mutans Evae nomen. «Ave, ait S. Gregorius Thaumaturgus, serm. 2 et 3 De Annunt., animatum Dei templum, quia summum toti mundo gaudium paries: eris virginum gloriatio, et matrum jubilatio.» Hinc rursum olim matutina salutatio erat «Ave,» id est vive hodie sanus et laetus; vespertina vero «Vale.» Unde Martialis, Epigr. 56, lib. I: «Et matutinum portat ineptus Ave.» Et lib. IV, Epigr. 79: «Cui non mane feras irrequietus Ave.» Causam dat Andreas Cretensis, orat. De Annuntiat.: «Decuit, ait, laetis ut praeconiis Gabriel reginam salutaret, quae et laetitiae organum et immensi gaudii est genitrix.» GRATIA PLENA. — Graece κεχαριτωμένη, quod frigide Tigurina et Novantes vertunt, «gratiosa»; Beza, «gratis dilecta»: putat enim ipse justos non habere inhaerentem et intrinsecam justitiam, sed tantum extrinsecam, quae consistat in hoc, quod Deus eos, licet in se sint peccatores, ex sua tamen benevolentia habeat reputetque justos, quae est haeresis. Verum κεχαριτωμένη respondet Hebraeo מחננה nechena, vel מחנה muchana, quod proprie idem est quod «gratificata, gratia repleta, gratiosa facta»; χαριτόω enim idem est quod «gratiosum facio, gratum, charum reddo, gratia impleo». Deus enim nil gratum judicat, nisi quod in se revera gratum est; quare cum quem justum sibique gratum facit, eum revera justitia et gratia inhaerente donat et condecorat: quare κεχαριτωμένη, idem est quod «gratia plena», uti vertit Noster, Syrus, Arabicus, Aegyptius, Aethiopicus, Persicus; item S. Ambrosius, Beda, S. Augustinus, Enchir. cap. XXXVI; S. Hieronymus, epist. ad Principiam; S. Bernardus et alii passim. Significat ergo haec vox duo: Primo, B. Virginem fuisse a Deo gratia donatam, idque plene et per excellentiam super alios justos et sanctos; nam hoc epithetum appropriatur hic soli B. Virgini, ut scilicet per gratiam hanc eminentem aptaretur, dignaque efficeretur, ut mox fieret mater Dei. Secundo, per gratiam hanc mire placuisse Deo, ejusque angelis omnibus, ac in eorum oculis plane amabilem, speciosam et gratiosam fuisse, adeo ut eam Christus prae ceteris omnibus in matrem suam eligeret. Ita passim Patres; quod alibi dicit Scriptura: «Invenit gratiam in oculis Domini.» Dices: Christus fuit plenior gratia quam B. Virgo. Alii quoque Sancti dicuntur pleni fuisse Spiritu Sancto, ut S. Stephanus. Respondeo eos plenos gratia dici, sed diversimode: nam, ut recte ait Maldonatus, aqua plenus est fons, plenus fluvius, pleni rivuli, etsi plus et purius in fonte, quam in fluvio; in fluvio, quam in rivulis est. Plenus Christus gratia tanquam fons, in quo et scaturit et stagnat gratia, et in omnes homines sicut ex capite in membra derivatur. Plena Christi mater, tanquam fonti proximus fluvius, qui etsi minus quam fons aquae habet, pleno tamen fluit alveo. Plenus Stephanus, sed tanquam rivulus. Eleganter et pie solideque D. Petrus Chrysologus, serm. 143 in haec verba: «Haec, inquit, est gratia, quae dedit coelis gloriam, terris Deum, fidem gentibus, finem vitiis, vitae ordinem, moribus disciplinam. Hanc gratiam detulit angelus, accepit Virgo, salutem saeculis redditura.» Idem, serm. 146: «Una, inquit, puella sic Deum in sui pectoris capit, recipit, oblectat hospitio, ut pacem terris, coelis gloriam, salutem perditis, vitam mortuis, terrenis cum coelestibus parentelam, ipsius Dei cum carne commercium, pro ipsa domus exigat pensione, pro ipsius uteri mercede conquirat, et impleat illud propheticum: Ecce haereditas Domini, filii; merces, fructus ventris.» Audi S. Augustinum, serm. 18 De Sanctis: «Impleta est (Maria) gratia, et Eva vacuata est culpa. Maledictio Evae in benedictionem mutatur Mariae.» Vide Toletum hic, annotat. 67, ubi ostendit B. Virginem plenam fuisse omni gratia, tum gratum faciente, tum gratis data, idque tam in corpore quam in anima. Carebat enim fomite concupiscentiae: quare caro ejus plane subdita erat rationi et spiritui, uti erat in Adamo in paradiso per justitiam originalem. Quocirca addit in ea naturam conspirasse cum gratia, illique per omnia esse cooperatam. Rursum B. Virgo in singulis et in universis virtutibus eminuisse: sic enim decebat ornari et praeparari eam, quae erat futura mater Dei. Vide etiam quae de ea dixi passim in Canticis, praesertim cap. IV, vers. 7, ad illa: «Tota pulchra es, amica mea, et macula non est in te.» Et Eccli., cap. XXIV, vers. 5 et 16, in fine. Quocirca S. Athanasius (vel quisquis est Auctor; videtur enim S. Athanasio fuisse posterior, uti solerter advertit Baronius et Bellarminus, De Scriptor. ecclesiast.), hom. De Deipara: «Ita, ait, Spiritus Sanctus descendit in Virginem cum omnibus suis essentialibus virtutibus, quae illi per rationem principatus divini adsunt, imbuens eam in gratia, ut in omnibus gratiosa esset, atque ideirco gratia plena cognominata est, eo quod adimpletione Spiritus Sancti omnibus gratiis abundaret.» Accedit S. Hieronymus, serm. De Assumpt. B. Virginis: «Bene, inquit, plena, quia ceteris per partes praestatur; Mariae vero se tota infundit plenitudo gratiae.» Et paulo inferius: «In Mariam totius gratiae plenitudo quae in Christo est, venit, quamvis aliter, quia etiamsi in sanctis Patribus et Prophetis gratia fuisse creditur, non tamen eatenus plena.» Porro, ita B. Virgo plena fuit gratia, ut ei cooperando strenue et assidue ea augeri pleniorque fieri mereretur: licet enim esset plena quoad praesentem capacitatem, ut haberet tantum gratiae, quantum capere poterat; tamen huic gratiae assidue et strenue per actus ferventes cooperans, novum sibi parabat meritum, ac proinde novam capacitatem et dispositionem ad novam gratiam consequendam, idque assidue, ut dixi. Vide Franciscum Suarez, III part., disp. XVIII, sect. 4, ubi ostendit gratiam B. Virginis in primo conceptionis ejus instanti fuisse majorem gratia quam habuit supremus angelus, qui uno actu vel duobus omnia sua merita consummavit; eoque plus meruit quam mille et mille homines mereantur per totam vitam: quare B. Virgo primo hoc instanti amans laudansque Deum intensissime superavit amorem, et consequenter meritum supremi angeli. Secundo operationis et amoris sui instanti, gratiae augmento quod primo instanti merita at et reipsa acceperat, gradus amoris et consequenter meriti duplicavit. Tertio vero instanti, eosdem duplicando, meritum cum gratia quadruplicavit. Quarto instanti, pari quadruplicationis duplicatione et progressu, idem octuplicavit, et ita consequenter per singula amoris et operationis instantia gratiam acceptam continue duplicando usque ad annum aetatis 72, quo mortua est, adeo gradus gratiae et meriti adauxit, ut in iis omnes omnino homines et angelos simul sumptos superarit. Quare illa unica gratior est Deo, quam ceteri omnes. Deus ergo plus amat solam B. Virginem, quam totam Ecclesiam, id est quam omnes homines et angelos simul sumptos. Haec Suarez. Vide S. Brigidae Revelationes, lib. I, cap. X, ubi B. Virgo ei narrat suos in virtute et amore Dei progressus, ac annuntiationem per angelum sibi factam, asseritque se in eadem ineffabili laetitia fuisse perfusam, eaque continua; sed semper laetitiam habuisse dolore permixtam. Audi eamdem, lib. IV Revel., cap. CVIII: «Tres Sancti sunt, qui mihi prae ceteris placuerunt, scilicet Maria mater mea, Ioannes Baptista, et Maria Magdalena. Mater igitur mea, quando et postquam nata fuit, sic erat pulchra, quod nulla erat in ea macula; quod bene cognoscentes daemones sic aegre tulerunt per similitudinem loquendo, quasi quod quaedam vox daemonum tunc sonuisset de inferno dicens: Una virgo tam virtuose et mirabiliter procedit, quod omnes superat in terra et in coelo, et perveniet usque ad sedem Dei.» Denique vide novem plenitudines gratiae B. Virgini proprias, quas recenset Rutilius Benzonius, lib. II super Magnificat, cap. XXVI, dubio 7. DOMINUS TECUM. — Subaudi «est», potius quam «sit». Dat causam cur gratia sit plena: quia scilicet Dominus cum ea est eique assistit et praesto est singulari modo, ut in ea singulare Incarnationis Verbi opus operetur. Unde S. Augustinus, serm. 18 De Sanctis: «Tecum Dominus, inquit, in mente, tecum in auxilio, tecum in ventre.» Et S. Bernardus, serm. 3 super Missus est: «Quid mirum, inquit, si gratia plena erat, cum qua Dominus erat? sed potius hoc mirandum quomodo qui angelum miserat ad Virginem, ab angelo inventus est esse cum Virgine. Itane velocior angelo fuit Deus, ut festinantem nuntium celerior ipse praeveniret ad terras? Nec mirum. Nam cum esset Rex in accubitu suo, nardus Virginis dedit odorem suum, et ascendit in conspectu gloriae ejus fumus aromatum, et invenit gratiam coram oculis Domini, clamantibus qui circumstabant: Quae est ista, quae ascendit per desertum, sicut virgula fumi ex aromatibus myrrhae et thuris?» Et inferius docet Deum esse in omnibus creaturis per efficaciam: in rationalibus per cognitionem, in bonis per amorem, ideoque cum iis esse per voluntatis concordiam; per hanc enim ipsi Deum sibi jungunt. Subdit deinde: «Sed cum ita sit cum omnibus Sanctis, specialiter tamen cum Maria, cum qua utique tanta ei consensio fuit, ut illius non solum voluntatem, sed etiam carnem sibi conjungeret, ac si de sua Virginisque substantia unum Christum efficeret, vel potius unus Christus fieret: qui, etsi nec totus de Deo, nec totus de Virgine, totus tamen Dei, et totus Virginis esset, nec duo filii, sed unus utriusque Filius.» Deinde docet cum B. Virgine fuisse Dominum, id est totam S. Trinitatem. Unde ait: «Nec tantum Dominus Filius tecum, quem carne tua induis, sed et Dominus Spiritus Sanctus, de quo concipis, et Dominus Pater, qui genuit quem concipis. Pater, inquam, tecum, qui Filium suum facit et tuum. Filius tecum, qui ad condendum hoc magnum sacramentum carnem tuam sumit; et peperisti in mulieribus. Mater generis nostri poenam intulit mundo, genitrix Domini nostri salutem attulit mundo. Auctrix peccati Eva, auctrix meriti Maria. Eva occidendo obfuit, Maria vivificando profuit. Illa percussit, ista sanavit. Pro inobedientia enim obedientia commutatur, fides pro perfidia compensatur.» Reipsa ergo hic angelus B. Virginem salutat laudatque iisdem elogiis quibus Ioachim pontifex cum toto populo salutavit Iudith redeuntem a caede Holofernis, cap. XV, 10: «Tu gloria Ierusalem, tu laetitia Israel, tu honorificentia populi nostri, quia fecisti viriliter, et confortatum est cor tuum, eo quod castitatem amaveris, etc., ideo et manus Domini confortavit te, et ideo eris benedicta in aeternum.» Audi et B. Petrum Chrysologum, serm. 145 in haec verba: «Vere benedicta, quae fuit major caelo, fortior terra, orbe latior. Nam Deum quem mundus non capit, sola cepit. Portavit eum qui portat orbem, genuit genitorem suum, nutrivit omnium viventium nutritorem. Fuit olim Patriarcharum benedictio in pinguedine terrae. Ecce terra nostra dedit fructum suum.» Et Andreas Hierosolymitanus in haec eadem verba: «Vere, inquit, benedicta tu, quam Ezechiel verum solis ortum proclamavit. Sola vere benedicta es, quam montem magnum vir ille desiderabilis Daniel vidit, ac montem obumbrantem Habacuc ille admirabilis; montem praeterea Dei montem pinguem, montem quem Deo inhabitare placuit. Benedicta tu, quam Zacharias vir divinissimus, aureum candelabrum septem vidit lychnis ornatum, nimirum illis septem Spiritus Sancti donis clarum ac lucidum. Vere benedicta tu, vividi nostri ligni paradisus, quae ipsum horti Eden colonum, Christum, inquam, Dominum intra te habes, figuris adumbratum, qui ineffabili quadam potentia fluminis instar vivi parvum uterum tuum egressus quatuor velut initiis per Evangelium suum orbis faciem irrigavit.» IN MULIERIBUS. — Ut significet B. Virgini inesse quidquid est optimum in triplici mulierum statu. Hae enim virgines sunt, viduae, aut matrimonio conjunctae. In virginitate integritas laudatur, sterilitas non item. In viduis libertas animi commendatur, non solitudo, cum scriptum sit Eccle. IV: «Vae soli, quia cum ceciderit, non habet sublevantem se,» etc. In conjugio prolis educatio in bonis censetur, virginitatis jactura non item. Sola B. Virgo prae cunctis mulieribus virginitatem habuit sine sterilitate; animi libertatem sine defectu consortii, cum vere fuerit Ioseph desponsata; et quod his majus est, absque violatione virginei pudoris, prolis foecunditatem. Itaque e triplici statu feminarum, quidquid boni est, adscivit; quidquid mali, repulit. Unde merito angelus prae cunctis mulieribus eam praedicat benedictam. Denique S. Brigida, lib. I Revel., cap. VIII, audivit B. Virginem sibi dicentem: «Omnis laus Filii laus mea est; et qui inhonorat eum, inhonorat me, quia sic ferventer dilexi eum, et ipse me, quod quasi unum cor ambo fuimus.» Quod circa ipsam quasi reginam dominari in caelo, mundo, purgatorio et inferno, docet eadem S. Brigida in Sermone Angelico, cap. XX. Eadem, lib. III, cap. XXIX, alloquens B. Virginem: «Tu, inquit, assimilaris templo Salomonis, in quo verus Salomon spatiabatur, et sedit qui fecit inter Deum et homines pacem. Benedicta igitur sis, B. Virgo, in qua Deus magnus factus est puer parvus, antiquissimus Dominus factus est pusillus filius, sempiternus Deus et Creator invisibilis factus est visibilis creatura.» Respondet B. Virgo: «Cur me comparas Salomoni ejusque templo, cum sim mater illius qui non habet principium, nec finem? Nam Filius Dei qui est filius meus, est sacerdos et Rex regum. Denique in templo meo induit se vestibus sacerdotalibus spiritualiter, in quibus obtulit sacrificium pro mundo.» Simili modo Deus ait, Iosue 1, 5: «Sicut fui cum Mose, ita ero tecum.» Et angelus ad Gedeonem: «Dominus tecum, virorum fortissime,» Iudic. VI, 12. Rursum Deus ad Ieremiam, cap. I, 8: «Ego, inquit, tecum sum.» Et ad Paulum: «Ego sum tecum,» Act. XVIII, 10; sed tanto excellentius fuit cum B. Virgine, quanto sublimius, potentius et divinius in ea mysterium operatus est. Porro S. Thomas, III part., Quaest. XXX, art. 4, «Dominus tecum,» exponit per conceptionem et incarnationem Verbi, intellige mox faciendam, non autem jam factam, uti ostendam vers. 38. Simili modo quo S. Thomas, loquuntur S. Petrus Alexandrinus apud Concilium Chalcedonense, action. 1; S. Augustinus, serm. 2; B. Petrus Damianus, serm. 1 De Nativ. Virg.; S. Hieronymus, epist. 140 ad Principiam; sed hi pariter exponendi sunt per futurum, non per praesens, vel praeteritum. BENEDICTA TU IN MULIERIBUS. — Idem dictum fuit Iaheli, quae occidit Sisaram, Iudic. V, 24; et Iudith., XVI, 11. Sed longe excellentius idipsum hic dicitur B. Virgini, quae Iahelem, Iudith ceterasque virgines et matronas mille benedictionibus, donis et gratiis superavit; q. d. Tu, o Maria, sola omnium mulierum es benedicta singulariter, quia uti virgo es, sic eris et mater; ac sicut sine libidine concipies, sic et sine dolore paries unigenitum Dei Filium, cum ceterae mulieres posterae Evae cum libidine concipiant, et cum dolore pariant misellos infantes, aut certe steriles sint.
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29. QUAE CUM AUDISSET, TURBATA EST IN SERMONE EJUS, ET COGITABAT QUALIS ESSET ISTA SALUTATIO. — Graece ἰδοῦσα, id est cum vidisset; et ita legunt S. Ambrosius (qui et pro «in sermone ejus,» legit, «in introitu ejus»), Theophylactus, Euthymius; unde colligitur B. Virginem turbatam esse, primo, ex insolita specie, fulgore et majestate angeli; secundo, ex insolita ejus salutatione, unde «cogitabat qualis esset ista salutatio.» Audi S. Ambrosium, lib. I Offic., cap. VIII: «Ad virilis sexus speciem peregrinam turbatur aspectus Virginis.» Similiter S. Hieronymus, epist. 7, quae est ad Laetam: «Imitetur, ait, Mariam, quam Gabriel solam in cubiculo suo reperit, et ideo forsitan timore perterrita est, quia virum quem non solebat, aspexit.» Licet enim B. Virgo assueta esset visionibus et colloquiis angelorum, nunquam tamen viderat angelum cum tanta majestate, nec audierat tam magnifice se salutantem. Porro, S. Brigida in Sermone Angelico, cap. XVI, insinuat eam expavisse, quod metueret ne tam gloriose salutans non angelus esset, sed diabolus volens sibi illudere. Porro S. Bernardus, serm. 3 super Missus est: «Turbata est, ait, sed non perturbata: quod turbata est, verecundiae fuit; quod non perturbata; fortitudinis; quod tacuit et cogitavit, prudentiae.» TURBATA EST. — Id est, timuit et sacro quodam horrore perfusa est, cum quadam corporis commotione, quae solet magnum animi timorem et horrorem comitari. Porro, haec timoris turbatio non passio fuit, sed propassio, scilicet voluntarie a B. Virgine permissa et assumpta. Nullae enim passiones in B. Virgine dominari, imo nec insurgere poterant, aut ejus rationem et libertatem praevenire. Pollebat enim justitia originali magis quam Adam. Ita Toletus. Simili modo Christus, instante passione, orans in horto coepit pavere et taedere, scilicet libere, non invite, vel coacte. QUALIS, — in se, id est quam magnifica, augusta, superans omnium hominum vires et merita ac proinde et sua. Ipsa enim, utpote humillima, longe diversa, imo contraria de se opinabatur. Cogitabat enim intra se: Ego mihi videor indigna omnis gratiae, quomodo ergo angelus me vocat «gratia plenam?» Ego paupercula cum pauperibus virginibus dego et conversor, quomodo ergo angelus mihi insonat: «Dominus tecum?» Ego aestimo me feminarum omnium minimam et vilissimam, quomodo ergo angelus mihi ait: «Benedicta tu inter mulieres?» Rursum «qualis,» scilicet in suo fine, q. d. Cogitabat B. Virgo quo fine, et quorsum tam honorifice salutaretur ab angelo. Tam magnifica enim angelica salutatio dirigebatur ad magnificum Incarnationis in ipsa peragendae mysterium, ne scilicet ipsa, aestimans se illo indignam, sese excusaret et abnueret, sed sciens Deum se sufficientibus ad illud gratiis donisque adornasse, in illud consentiret et annueret, itaque, illa annuente, Verbum ex ejus purissimis sanguinibus carnem sibi assumeret. Cum ergo ipsa nesciret hunc finem, cogitabat et mirabatur cur tam splendide salutaretur ab angelo. Nil tamen respondit, quia, ut ait S. Ambrosius, lib. I Offic., «prae verecundia non resalutavit, nec ullum responsum retulit,» quia pudor et stupor mentem absorbebant linguamque ligabant, et quia prudenter cogitabat quid esset responsura. Audi S. Ambrosium: «Disce virginem a verecundia, quia pavebat; nam sequitur: Quae cum audisset, etc. Trepidare virginum est, et ad omnes ingressus viri pavere, omnes viri affatus vereri. Disce, virgo, verborum vitare lasciviam. Maria etiam salutationem angeli verebatur.» Et Graecum Scholiasten, in Catena S. Thomae: «Cum assueta foret his visionibus, inquit, Evangelista non visioni, sed relatibus turbationem attribuit, dicens: Turbata est in sermonibus ejus. Attende autem Virginis et pudicam et prudentem et animam simul et vocem. Audita laetitia dictum examinavit, et neque manifeste obstitit per incredulitatem, nec statim paret ex levitate, Evae levitatem evitans simul et duritiam Zachariae:» «Malens nimirum, ait S. Bernardus, hom. 4 super Missus est, humiliter non respondere, quam temere loqui quod nesciret.»
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30. ET AIT ANGELUS EI: NE TIMEAS, MARIA, INVENISTI ENIM GRATIAM APUD DEUM. — Pavorem indeque nascentem pudorem Virginis abstergit angelus per gratiam, id est favorem et benevolentiam quam ait eam invenisse in oculis Dei prae omnibus mulieribus: primo, quod eam ab aeterno Deus prae ceteris omnibus, sine merito, ex gratuita dilectione elegerit in matrem suam, ex qua carnem assumeret; secundo, quod in tempore mox ut concepta et nata fuit, illam omni virtute et gratia ita exornarit, ut in conspectu ejus plane grata dignaque appareat, quae ab eo ametur et super omnes evehatur; q. d. Noli, o Maria, mirari, pavere et stupere tam insolitos honoris titulos, quibus te salutavi, quia, licet in oculis tuis parva et humilis, te ex teipsa illos non mereri agnoscas; Deus tamen qui humiles exaltat, iisdem gratiis te ornavit et exaltavit. S. Brigida, in Serm. Angelico, cap. V, scribit, Deo, cum crearet magnum hunc mundum, astitisse minorem mundum, scilicet B. Virginem, «a quo major gloria Deo, et angelis major laetitia, atque omni homini ejus bonitate frui volenti major utilitas, quam de hoc majori mundo provenire debebat.» Et ibidem, cap. XII, asserit B. Virginem quasi sponsam placuisse Deo Patri per angelicam virginitatem; Filio, per profundissimam humilitatem qua eum ad sua viscera attraxit; Spiritui Sancto, per promptissimam obedientiam, ob quam ab eo omnium gratiarum donis repleta fuit. «O si scires, ait S. Bernardus, continuans hom. 3 super Missus est, quantum tua humilitas Altissimo placeat, quanta te apud ipsum sublimitas maneat, angelico te indignam nec alloquio judicares, nec obsequio.» Hinc disce quanta fuerit humilitas Virginis, quae ab Altissimo adeo meruit exaltari. Secunda fuit angelica virginitas: haec enim Deum, qui purissimus est spiritus, et virgo increatus, velut rhinocerotem in sinum suum rapuit. Unde Venantius Fortunatus de ea sic canit: Virginitas felix, quae partu est digna Tonantis, / Quae meruit Dominum progenerare suum. Et Basilius, hom. De humana Christi generatione: «Virginitas, ait, ut apta proximaque sanctitati electa est.» Audi S. Bernardum, serm. in Nativitate B. Mariae: «Ne timeas, Maria, ne mireris angelum venientem, et major angelo venit. Ne mireris angelum Domini; et Dominus angeli tecum. Postremo quidni videas angelum, cum jam angelice vivas? Quidni visitet angelus vitae sociam? Quidni salutet civem Sanctorum et domesticam Dei? Angelica plane vita virginitas, et qui non nubent neque nubentur, erunt sicut angeli Dei.» Tertia fuit ardentissima charitas, qua B. Virgo sollicita pro redemptione hominum et adventu Messiae, assiduas et ferventes pro utroque preces fundebat, ac utrumque ideo impetravit, adeoque ipsa mater Messiae fieri meruit, non ex condigno, sed ex congruo. Ita S. Bernardus, hom. 3 super Missus est. «Invenisti, ait, quod quaerebas. Invenisti quod nemo ante te potuit invenire. Invenisti gratiam apud Deum: quam gratiam? Dei et hominum pacem, mortis destructionem, vitae reparationem.» Sic Scholastici passim docent B. Virginem meruisse maternitatem Dei. Vide Suarez et Vasquez, III part., Quaest. II, disp. II, num. 2 et seq.; qui docent B. Virginem de congruo, non de condigno meruisse ut fieret mater Dei, non tamen meruisse ipsam Verbi incarnationem; haec enim omne meritum antecedit, ejusque est causa, principium et origo.
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31. ECCE CONCIPIES IN UTERO (Arabicus, recipies gravidationem) ET PARIES FILIUM, ET VOCABIS NOMEN EJUS IESUM. — Syrus, ecce enim. Probat enim angelus Mariam invenisse gratiam apud Deum ex eo quod conceptura et paritura sit Iesum, id est Deum et hominem. Alludit, imo citat oraculum Isaiae, VII, 14; q. d. Tu es illa hominum felicissima, de qua, ante 700 annos, Isaias stupens et exultans vaticinatus est: «Ecce Virgo concipiet et pariet filium, et vocabitur nomen ejus Emmanuel.» Vide ibi dicta et Matth. I, 23, ubi et de nomine Iesu, id est Salvatoris, multa dixi. Hinc refellitur primo, Manichaeus, dicens Christum non veram assumpsisse ex Virgine carnem, sed phantasticam; filius enim qui concipitur in utero et paritur, verus est, non phantasticus. Secundo, Valentinus, docens Christum e coelo attulisse carnem, ac per B. Virginem transiisse duntaxat, sicut aqua transit per canalem. Tertio, Nestorius, asserens B. Virginem non esse matrem Dei, eo quod non sit mater divinitatis; cui recte respondet S. Cyrillus, illam esse vere matrem Dei, etsi ejus divinitatem non genuerit, sed humanitatem duntaxat, quia genuit hunc hominem, scilicet Iesum, qui vere est Deus, sicut pater vere dicitur pater filii sui, esto non generet ejus animam, sed tantum carnem; quia generat hunc hominem, qui anima aeque ac carne constat.
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32. HIC ERIT MAGNUS, ET FILIUS ALTISSIMI VOCABITUR. — «Magnus» tum qua Deus, tum qua homo, quia «qui magnus Deus erat, magnus homo futurus est, magnus doctor, magnus Propheta, imo Messias mundi salvator, etc., qui Filius Altissimi merebitur appellari, plane magnus, qui tam magnus quam altissimus, quia et ipse Altissimus,» ait S. Bernardus, serm. 3 super Missus est. Ioannes Baptista fuit magnus homo duntaxat; at Iesus fuit magnus Deus et homo: nam, ut ait S. Gregorius, «neque carnis assumptio Deitatis derogat celsitudini, imo potius humanitatis humilitas sublimatur. Unde sequitur: Et Filius Altissimi vocabitur,» id est revera erit per unionem hypostaticam, ut jure Filius Dei vocari possit et debeat. Est metonymia, qua res dicitur talis vocanda, quia talis erit. Addit S. Bernardus, hom. 3 jam citata: «Erit enim magnus, quia magnificabit eum Deus in conspectu regum; adeo ut adorent eum omnes reges, et omnes gentes serviant ei.»
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33. ET DABIT ILLI DOMINUS DEUS SEDEM DAVID PATRIS EJUS. ET REGNABIT IN DOMO IACOB IN AETERNUM, ET REGNI EJUS NON ERIT FINIS. — Alludit, imo citat Isaiam, cap. IX, vers. 6 et 7, q. d. In filio ex te nascituro, o Maria, puta in Iesu, adimplebitur Isaiae ceterorumque Prophetarum prophetia, de regno Davidis patris ejus illi in perpetuum consignando. Isaias enim sic de eo prophetavit: «Factus est principatus super humerum ejus, etc., multiplicabitur ejus imperium, et pacis (regni ejus pacifici) non erit finis: super solium David, et super regnum ejus sedebit.» Vide ibi dicta. ET REGNABIT IN DOMO IACOB. — Id est in Ecclesia, ait Beda, Titus et alii passim, sive in populo fideli, qui olim nascente Christo erat populus Israel, seu filii et posteri Iacob, puta Ecclesia. Hoc regnum in Davide temporale fuit, sed in Christo spirituale et aeternum; nam eo Christus in fidelibus et sanctis regnat hic per gratiam, et in coelo regnabit per gloriam, ait S. Bernardus, serm. 4 super Missus est. Porro, hoc regnum Deus Christo dedit quasi in actu primo in ipsa Christi incarnatione, in actu secundo vero hoc regnum coepit Christo praedicante, deinde promotum fuit per praedicationem Apostolorum; perfectum vero extitit post Christi resurrectionem et ascensionem; consummatum omnino et gloriosum erit post judicium generale in coelo. Vide quae de hoc Christi regno dixi Matth. XXVIII, 11. Tropologice: S. Bernardus, hom. 4 super Missus est: «Veni, ait, Domine Iesu, aufer scandala de regno tuo, quod est anima mea, ut regnes tu, qui debes, in ea. Venit enim avaritia, et vindicat in me sibi sedem, jactantia cupit dominari mihi, superbia vult mihi esse rex, luxuria dicit: Ego regnabo; ambitio, detractio, invidia et iracundia certant in meipso, cujus potissimum esse videar, etc. Et dico: Non habeo regem nisi Dominum Iesum. Veni ergo, Domine, disperge illos in virtute tua; regnabis in me, quia tu es ipse Rex meus, et Deus meus, qui mandas salutes Iacob.»
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34. DIXIT AUTEM MARIA AD ANGELUM: QUOMODO FIET ISTUD, QUONIAM VIRUM NON COGNOSCO? — «Quomodo?» Virgo ergo non dubitat de veritate prophetiae et promissi angelici, uti blasphemat Calvinus, qui eam incredulam fingit; sed de modo sollicita, ne hic filii conceptus et partus fieret cum aliqua virginitatis et voti sui de ea emissi jactura. Ita S. Ambrosius, Theophylactus, Beda, S. Bernardus et passim alii hic; S. Augustinus, De S. Virginit., cap. IV. Disce hic quantum virginitatis studium et amor fuerit in B. Virgine, quia ipsa castitatem praetulit angelico nuntio, ait Nyssenus, ac virgo esse maluit quam mater Dei praecise, ait S. Anselmus. Virginitas enim in se est virtus Deo gratissima, maternitas praecise non est. Ita S. Gregorius Nyssenus, orat. De Nativitate Christi: «Audi, inquit, pudicam Virginis vocem. Angelus partum nuntiat: at illa virginitati inhaeret, et integritatem angelicae demonstrationi (Ecce concipies et paries filium, et vocabis nomen ejus Iesum) anteponendam judicat.» Et post nonnulla: «Verum quia carnem Deo consecratam, tanquam sanctum aliquod oblatum munus oportebat intactam integramque praestare, idcirco licet, inquit, angelus sis, licet e coelo venias, licet id quod ostenditur naturam superet humanam, tamen me virum cognoscere nefas est. Quomodo sine viro mater ero? Ioseph enim sponsum novi; sed virum non cognosco.» Dixi praecise: nam alioqui maternitas Dei est dignitas incomprehensibilis (sicut et Deus ipse est incomprehensibilis) et abyssus gratiarum omnium. Ob hanc enim B. Virgo dotata fuit plusquam angelica virginitate, humilitate, charitate ceterisque virtutibus, uti scilicet digna foret quae fieret Dei mater. Ita S. Augustinus, S. Thomas et passim Theologi superius citati. Quocirca Beda, hom. De Annunt. Virginis, ait: «Divino munere collatum est, ut prima inter feminas Deo virginitatis munus offerret.» Et Albertus Magnus, super Missus est, cap. LXXXII: «B. Virgo, ait, est mater omnium in virginitate, quae prima sine praecepto, consilio vel exemplo, virginitatis munus Deo obtulit, per quod omnes virgines per imitationem virginitatis genuit.» Ergo B. Virgo virginitatis votique de ea facti studiosissima hoc proponit et quasi opponit angelo. Certabat enim in ea desiderium concipiendi Filii Dei cum timore amittendi virginitatem, ideoque obtinuit utrumque, ait Toletus, qui c. Annot. V. 96 sex affert causas cur B. Virgo semper, etiam post partum, virgo permanserit. Sensus ergo est, q. d. Ego plane credo promissis tuis, o Gabriel, quae mihi annuntias ex ore Dei. Certo ego credo quod concipiam et pariam Iesum Filium Dei, sed dubito de modo. «Virum non cognosco;» quia feci votum virginitatis. Dubito ergo an salvo voto, an soluto id fiet; si Deus velit in voto hoc dispensare velitque me operi conjugali operam dare, etsi mihi hoc durum sit, volenti tamen Deo obediam; verum si Deus meum desiderium requirat, candide profiteor me summe optare servare meam virginitatem ipsi voto oblatam; hanc enim mentem ipse mihi inspiravit, ipse, inquam, qui est purissimus spiritus, ideoque primus virgo, ut ait Nazianzenus in Carm. De Virg., et hoc erit honorificum Iesu filio meo, si ex virgine nascatur. Scio enim Isaiam praedixisse: «Ecce virgo concipiet et pariet» Emmanuelem; ac forte Deus vult me esse hanc virginem. Si ita est, fiat, fiat. Unde ipsa mox audiens a Gabriele se concepturam, non ex viro sed ex Spiritu Sancto, illico magno cordis jubilo applausit, aitque: «Ecce ancilla Domini, fiat mihi secundum verbum tuum.» Et hoc audire volebat Deus, scilicet ut ipsa per professionem virginitatis mereretur fieri mater Dei. QUONIAM VIRUM NON COGNOSCO. — q. d. Iosephum virum habeo, sed non cognosco, id est cognoscere non soleo, cognoscere nequeo, ob votum virginitatis, quod Deo nuncupavi. Sic abstemii dicunt, vinum non bibo, id est bibere nequeo, vinum abhorreo. Non enim justa excusationis vel haesitationis in Virgine causa alia hic afferri aut fingi potest, quam moralis impotentia ex voto, quod B. Virginem emisisse ante annuntiationem Angelicam docent S. Augustinus, Nyssenus, Beda, Bernardus, Anselmus, Rupertus, quos citat noster Canisius, lib. II Marialis, cap. XIV. Unde Nyssenus: «Iosephum, ait, sponsum quidem novi, virum autem non cognosco.» Quod profecto, ait S. Augustinus, non diceret, nisi Deo virginem se ante vovisset; sed quia hoc Israelitarum mores adhuc recusabant, desponsata est viro justo, non violenter ablaturo, sed potius contra violentos custodituro quod illa jam voverat. Hucusque Augustinus. Nam, ut ait Nyssenus, «Deo dicatam et consecratam carnem, velut sanctum quoddam donarium, intactam conservari oportebat.» Ex citatis S. Augustini verbis liquet B. Virginem non tantum ante annuntiationem angeli, sed ante desponsationem quoque, puta antequam ipsa desponderetur Iosepho, emisisse votum virginitatis. Hoc enim decebat illam quae futura erat mater Dei. Ipsa ergo Iosepho votum suum declaravit, ac Iosephus in voti observationem consensit eamque promisit antequam ei nuberet. Unde B. Virgo jam certa de custodia virginitatis votique sui, Iosepho nupsit. Essentia enim matrimonii consistit in potestate mutua corporum viri et uxoris, non autem in ejus usu, ut vult Calvinus. Vide dicta Matth. I, 18. Porro Rupertus, Cantic. III, censet B. Virginem primam omnium virginitatis votum Deo vovisse. Sic et Abulensis in Exod., cap. XXXV, in fine cap.: «Viros aliquos, inquit, ut Eliam, Ieremiam, Eliseum et Essenos virginitatem coluisse concedimus, etc., primam autem virginitatis votum fecisse Deiparam certissime novimus. Ipsa ergo admirandae virginitatis vexillum extulit, ut reliquarum omnium virginum exemplar illustrissimum, mater, princeps atque dux appelletur.»
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35. ET RESPONDENS ANGELUS DIXIT EI: SPIRITUS SANCTUS SUPERVENIET IN TE, ET VIRTUS ALTISSIMI OBUMBRABIT TIBI; IDEOQUE ET QUOD NASCETUR EX TE SANCTUM, VOCABITUR FILIUS DEI. SPIRITUS SANCTUS. — Nota primo, Incarnatio terminata est ad solam Verbi, sive Filii Dei, personam; hic enim solus incarnatus est, et homo factus, non Pater, non Spiritus Sanctus. Hanc tamen incarnationem efficienter operata est tota S. Trinitas, non solus Filius; quia opera ad extra toti Trinitati sunt communia, ut aiunt Theologi. Audi Concilium Toletanum XVI: «Cum Spiritum Sanctum superventurum in ea dicit, et virtutem Altissimi, qui est Dei Patris Filius, obumbraturam eam praemonuit, ejusdem Filii carni totam Trinitatem cooperatricem esse monstravit.» Appropriatur tamen hoc opus incarnationis Spiritui Sancto: primo, quia hoc opus fuit sanctissimum; secundo, quia opera nostra redemptionis et summae bonitatis Dei appropriantur Spiritui Sancto, eo quod ipse procedat ut amor notionalis Patris et Filii, sicut sapientia appropriatur Filio quasi Verbo, omnipotentia Patri quasi principio et fonti. Ita S. Augustinus, cap. XL Enchir. Porro, Spiritus Sanctus fuit opifex humanitatis Christi, quia eam efformavit, organizavit, disposuit et animavit; at ejus pater dici nequit, quia ex sua substantia nihil ei contulit aut communicavit, uti docet S. Augustinus, Enchir. cap. XXXVIII. Porro, virginem Dei virtute posse concipere et parere demonstrat S. Cyrillus, Catechesi 12, ac primo Gentiles his rationibus revincit: «Qui, inquit, dicitis projectos lapides in homines mutari, quomodo virginem parere posse negatis? Qui ex Iovis cerebro natam filiam fabulamini, quomodo ex utero virginali nasci aliquem impossibile dicitis esse? Qui de femore vestri Iovis prognatum falso esse dicitis Bacchum, cur nostram veritatem rejicitis?» Iudaeos vero his rationibus constringit: «Sterilis erat Sara, et deficientibus jam muliebribus praeter naturam peperit; aut utrumque nega, aut utrumque concede. Idem enim Deus utrumque operatus est.» Addit: «Deus qui virgam aridam Mosis in vivum animal, puta in serpentem, convertit, cur non possit ex viva virgine vivum hominem producere? Deus ex viro, scilicet Adamo virgine, formavit virginem feminam, scilicet Evam, cur pariter non possit ex femina virgine formare virum virginem? Eva ex solo viro genita est. Reddat igitur Maria gratiae hujus mutuum officium, et non ex viro, sed ex ipsa sola, impollute ex Spiritu Sancto, virtuteque Dei peperit.» Denique Deus Adamum vivum ex sicco pulvere formavit; cur non possit ex viva virgine virum efformare? plus enim est virgo quam pulvis. SUPERVENIET (Arabicus, descendet) IN TE, — ad hoc, ut Christi conceptio et Christus ipse sanctus sit, non tantum ex vi unionis hypostaticae cum Verbo; sed etiam ex vi talis et tam divinae conceptionis, quod scilicet conceptus sit non ex homine vel angelo, sed ex Spiritu Sancto. Quare Christus ex vi hujus conceptionis non erat filius Adae, ut ex eo peccatum originale contraheret, et nasceretur peccator, uti nos omnes nascimur, sed erat purissimus et sanctissimus. Sex alias causas cur Christus conceptus sit ex Spiritu Sancto, affert Toletus, Annot. 95, inter quas praecipua est Origenis et Maximi, hom. 3 De Nativit., quod scilicet deceret Deum novo modo concipi, nimirum ex virgine inoperante Spiritu Sancto. Cum enim Christus, qui concipiebatur, Deus esset et homo, conveniens erat ut utrumque in conceptione innotesceret; conceptio enim ipsa hominem esse declarabat; non enim conciperetur nisi homo esset: ac conceptionis modus ostendit esse etiam Deum; concipi enim de virgine sine viro, indicabat qui concipiebatur plus esse quam hominem. Hinc Tertullianus, lib. De Carne Christi, ait decuisse prorsus ut Dei Filius novae nativitatis dedicator novus de Virgine nasceretur. Sophronius vero, serm. De Assumpt., asserit Christum sponsum virginum idcirco matrem virginem elegisse, ut ipsa omnibus esset exemplum castitatis, in qua velut in speculo refulget forma virtutis. Mystice: S. Cyrillus Hierosolymitanus, Catechesi 12: Dominus, ait, de virgine nasci voluit, ut significaret membra sua de virgine Ecclesia secundum spiritum nascitura. Aliam causam dat Lactantius, scilicet ut Christus, qui in coelo est ἀμήτωρ, id est carens matre, in terra sit ἀπάτωρ, id est carens patre. Sed prima causa est praecipua, ut scilicet Christus sine peccato originali purus sanctusque nasceretur, utpote filius Virginis, non Adae, quam dat S. Augustinus, lib. I De Nuptiis et Concup., cap. XII. Unde docte colligit S. Anselmus, lib. De Concept. Virgin., cap. XI, quod si quis homo ex sola femina, sine opera viri per miraculum nasceretur, non contraheret peccatum originale, ex eo quod non sit filius Adae, nec ab eo per vim seminalem procedat. Denique S. Bernardus, serm. 2 super Missus est: «Deum, inquit, hujusmodi decebat nativitas, qua non nisi de virgine nasceretur. Talis congruebat virgini partus, ut non pareret nisi Deum.» Quocirca Proclus, patriarcha Constantinopolitanus, S. Cyrillo coaevus, in hom. De Nativitate Christi: «Maria, inquit, est spiritalis Adami paradisus, Maria unitarum inter se naturarum officina, Maria salutaris reconciliationis panegyris, Maria thalamus, in quo Verbum humanam carnem sibi desponsavit, Maria animatus naturae rubus, quem divini partus ignis non combussit.» Et post nonnulla: «Maria ancilla et mater, Virgo et coelum. Haec sola pons est per quem Deus ad hominem descendit. Haec admiranda illius oeconomiae tela, ex qua et in qua ineffabili quodam modo, admirabilis illius unionis tunica confecta, cujus quidem textor extitit Spiritus Sanctus; netrix, virtus ex alto obumbrans; lana, vetusta pilosaque Adami pellis; trama, impolluta Virginis caro; radius textoris, immensa gestantis gratia; artifex, Verbum per auditum illapsum.» ET VIRTUS ALTISSIMI OBUMBRABIT TIBI. — «Virtus,» id est fortitudo, robur et omnipotentia Dei, ad opus Incarnationis Verbi tam difficile et arduum perficiendum, quod nulla potentia, aut vi naturae vel Angeli potentissimi effici potest. Rursum non incongrue Euthymius et Maldonatus: «Virtus Altissimi,» inquiunt, est Spiritus Sanctus, qui potenter opera sancta Dei perficit, ut angelus explicet id quod dixit, «Spiritus Sanctus superveniet in te,» per hoc quod subdit: «Et virtus Altissimi obumbrabit tibi.» Sic inferius, cap. XXIV, vers. 49, Christus ait apostolis: «Sedete in civitate quoadusque induamini virtute ex alto,» id est Spiritu Sancto. Hoc est quod canit Ecclesia: «Omnipotens sempiterne Deus, qui gloriosae virginis matris Mariae corpus et animam, ut dignum Filii tui habitaculum effici mereretur, Spiritu Sancto cooperante praeparasti.» OBUMBRABIT. — Graece ἐπισκιάσει. Obumbrationis hujus metaphoram varie et apposite explicant Sancti Patres. Primo, S. Gregorius, lib. XXXIII Moral., cap. III: «Obumbrabit,» id est umbram efficiet, vel producet in te; q. d. Verbum Dei in te assumet corpus, quod erit quasi umbra deitatis; quia eam quasi umbra velabit et celabit. Unde idem, lib. XVIII Moral., cap. XII: «Virtus Altissimi obumbrabit tibi,» hoc est, inquit, incorporeum lumen divinitatis corpus in te humanitatis accipiet. Addit Origenes, hom. 3 in Iosue, corpus Christi vocari umbram, quia in passione instar umbrae humiliatum, offuscatum et obscuratum fuit. Secundo, S. Ambrosius, serm. 8 in Psalm. CXVIII, per umbram accipit vitam praesentem et mortalem, quam Christo dedit Spiritus; haec enim est quasi umbra verae vitae et aeternitatis. Tertio, idem S. Ambrosius, lib. De iis qui initiantur mysteriis, cap. III; Beda; S. Gregorius, lib. III Moral., cap. III; et S. Augustinus, epist. 57 ad Dardanum, et lib. 50 Hom., hom. 44, hoc «obumbrabit» sic explicant, q. d. Gratia Spiritus Sancti velut umbra refrigerans carnalis concupiscentiae calorem, te, o Virgo, in conceptione Christi proteget, ut sine concupiscentia ex purissima charitate concipias Christum. Quarto, S. Augustinus, lib. Quaest. veteris et novi Testamenti, cap. LI: «Virtus Altissimi obumbrabit,» id est, inquit, attemperabit se tibi, uti umbra aptat se corpori; nam totam ejus vim et efficacitatem infirmitas tua humana capere non posset. Quinto, S. Hilarius, lib. II De Trinit.: «Virtus Altissimi obumbrabit tibi,» hoc est, inquit, proteget et roborabit te, ut activitatem Spiritus Sancti in tanto opere, et Filio Dei concipiendo, sustinere valeas. Sexto, Theophylactus, Graecum ἐπισκιάζειν, id est obumbrare, accipit pro σκιαγραφῶν, id est extrema picturae lineamenta ducere, q. d. Virtus Dei in te, o Virgo, corporis Christi lineamenta describet et perficiet, sicut facit pictor in homine quem depingit. Pictores enim ab umbra, quasi naturali corporis effigie, didicerunt idipsum pingere. Sicut ergo ex umbra velut pictura agnoscitur corpus, sic ex humanitate Christi velut umbra agnoscimus ejus divinitatem, ait Nyssenus, orat. De Christi nativitate. Septimo, Iansenius et Toletus, q. d. Virtus Altissimi te amplexabitur, et sua virtute foecundam efficiet, sicut vir feminam obumbrat et foecundat in opere generationis. Verum hoc nimis crassum et castis auribus parum pudicum videtur. Octavo, simplicius et castius: «Virtus Altissimi obumbrabit tibi,» id est obvelabit te, hoc est, arcane arcanum maximum in te operabitur; erit enim tale et tantum, ut nullus homo vel angelus id ipsum penetrare et comprehendere possit: solet enim in veteri Testamento potentia Dei invisibilis et incomprehensibilis, in umbra sive nube et nebula se repraesentare, vel potius tegere et velare; hanc enim umbram spiritualem Spiritus Sancti angelus caste opponit complexui carnali mariti; q. d. Virtus Dei velut umbra occultissime et castissime in te operabitur id quod solet carnaliter facere maritus, scilicet faciet te foecundam gravidamque et matrem Dei; nimirum primo, formabit in te perfectissimam humanitatem Christi; secundo, eamdem personae Verbi modo quodam ineffabili uniet. Simili tropo Virgilius, lib. I Aeneid., de Aenea ejusque sociis a matre dea, puta Venere, per umbram protectis et deductis sic canit: At Venus obscuro gradientes aere sepsit, / Et multo nebulae circum dea fudit amictu, / Cernere ne quis eos, neu quis contingere posset. Hinc rursum apposite ἐπισκιάζειν, id est obumbrare, accipi posset cum Maldonato quasi respondens Hebr. עָנַן ghanan, id est obnubilare, hoc est impluere; nubes enim gignit pluviam: hinc per umbram et nubem significatur pluvia; q. d. Sicut nubes per pluviam quam effundit, terram obumbrans foecundat; ita virtus Altissimi te, o Virgo, obumbrando foecundam efficiet. Videtur enim alludere ad illud de Christo, Psalm. LXXI, 6: «Descendet sicut pluvia in vellus.» Simili schemate Poetae fingunt Iovem conversum in aureum imbrem, illapsum Danaae, ex ea genuisse Perseum. Audi S. Bernardum, serm. 4 super Missus est: «Obumbrabit tibi, quia res nimirum in sacramento erat, et quod sola per se Trinitas in sola, et cum sola Virgine voluit operari, soli datum est nosse, cui soli datum est experiri.» Et mox: «Ac si Angelus respondeat ad Virginem: Quid a me requiris quod in te mox experieris? Sciens scies, et feliciter scies, sed illo doctore quo et auctore. Ego autem missus sum nuntiare virginalem conceptum.» Sic et Eusebius, lib. XIV De Demonstrat., cap. VIII: «Obumbrasti, ait, ut principes hujus saeculi ipsa de Spiritu Sancto et sancta Virgine conceptio lateret.» IDEOQUE ET QUOD NASCETUR EX TE SANCTUM, VOCABITUR (id est revera erit, ut jure vocari possit et debeat) Filius Dei. — q. d. Quia Spiritus Sanctus superveniet in te facietque te concipere filium: hinc filius, qui ex te nascetur, id est ex te formabitur, concipietur, et post novem menses prodibit in lucem, ex ipsa sua conceptione erit sanctus, imo Sanctus Sanctorum, quia vocabitur, et revera per unionem hypostaticam cum Verbo erit Filius Dei naturalis et unigenitus, talisque a Deo, angelis et hominibus vocabitur: nam illud «sanctum,» referendum est ad «nascetur,» q. d. Iesus filius tuus ex ipsa nativitate, id est ex ipsa conceptione sua ejusque vi erit sanctus et Filius Dei; qui enim de Spiritu Sancto concipitur, sanctissimus sit oportet, ideoque Filius Dei. Ita Beda, Iansenius et alii hic, ac S. Gregorius, lib. XVIII Moral., cap. XXVII. NASCETUR. — Graece γεννώμενον, in praesenti tempore, est quod nascitur, id est quod mox ita nasci videatur. Porro γεννώμενον proprie notat quod gignitur, vel generatur, id est mox gignetur. Agitur enim hic potius de conceptione quam nativitate Christi. Simile est Matth. I, 20. SANCTUM. — Id est sanctus. Unde Arabicus vertit, «quoniam ex te natus sanctus est»; Syrus, «propterea is qui ex te nascitur sanctus ipse» (id est erit) «et Filius Dei vocabitur.» Dicit tamen «sanctum,» non «sanctus,» tum ut significet filium hunc non futurum merum hominem et masculum, sed super hominem futurum quoque Deum. Ita S. Gregorius, lib. XVIII Moral., cap. XXVII; S. Leo, serm. 4 De Nativit.; S. Augustinus, lib. XIII De Trinit., cap. XVIII; tum ut indicet Iesum fore sanctum sanctitate omnino perfecta et connaturali, ob unionem hypostaticam, ait Suarez, III part., disput. XVIII, sect. 1, hoc est fore Sanctum Sanctorum, id est sanctissimum, imo ipsam sanctitatem per excellentiam, q. d. Iesus qui ex te nascetur, erit sanctissimus, imo ipsa sanctitas. Porro, humanitas Christi sanctissima pariter est, non tantum per gratiam habitualem eximiam illi infusam, sed et per ipsam deitatem illi hypostatice unitam, uti docent Suarez, Vasquez et alii, III part., Quaest. VII et LVII. Audi S. Bernardum, serm. 4 super Missus est: «Ut quid, inquit, ita simpliciter sanctum et absque additamento? Credo quia non habuit quid proprie digneve nominaret illud eximium, illud magnificum, illud reverendum, quod de purissima videlicet Virginis carne, cum sua anima, unico Patri erat uniendum; si diceret Sancta caro, vel Sanctus homo, vel Sanctus infans, quidquid tale poneret, parum sibi dixisse videretur. Posuit ergo indefinite sanctum, quia quidquid illud sit quod Virgo genuit, sanctum procul dubio ac singulariter sanctum fuit, et per Spiritus sanctificationem, et per Verbi assumptionem.» FILIUS DEI, — per naturam, qui et fideles sanctosque omnes facturus est filios Dei per gratiam. Unde S. Bernardus, serm. 1 in Vigilia Nativit.: «Quare, inquit, Filius Dei factus est homo, nisi ut homines faceret filios Dei?» Sic et S. Anselmus, tract. Cur Deus homo.
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36. ET ECCE ELISABETH COGNATA TUA, ET IPSA CONCEPIT FILIUM (Ioannem) IN SENECTUTE SUA; ET HIC MENSIS SEXTUS EST ILLI (ex quo concepit, seu est praegnans) QUAE VOCATUR (antea vocabatur et revera erat) sterilis. — Confirmat angelus miraculum nascituri Iesu ex Virgine et Spiritu Sancto, simili miraculo Ioannis concepti ab Elisabetha sterili; simul tacite B. Virginem admonet, ut Ioannem et Elisabetham visitet, eosque salutando repleat Spiritu Sancto. «Et audiens, ait S. Bernardus, serm. 4, cognatam vetulam et gravidam, cogitet juvencula de obsequio, sicque illa properante ad visitandum, parvulo Prophetae locus et occasio detur, quo minori adhuc Domino (Iesu) sui officii valeat exhibere primitias.» Meminit mensis sexti, ut indicet conceptionem Elisabethae esse certam et firmam; foetus enim sexto mense a conceptu suo est communiter vitalis, vegetus et firmus, nec ei timendum de abortu. Sensus est, q. d. Quaesivisti, o Virgo, modum quo manens virgo concipies filium. Respondi modum hunc fore supernaturalem, scilicet fore hoc opus et miraculum Spiritus Sancti; hic enim eo modo, quo in Elisabetha per miraculum vi sua divina formavit Ioannem, sic idem eadem vi faciet in te concipi Iesum, idque ut «dum miraculum miraculo additur, gaudium gaudio cumuletur,» ait S. Bernardus, serm. 4 super Missus est; gavisa enim est B. Virgo de miraculoso conceptu Elisabethae, aeque ac de suo.
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37. QUIA NON ERIT IMPOSSIBILE (Syrus, difficile) APUD DEUM OMNE VERBUM. — Est hebraismus non omne verbum, id est nullum verbum, hoc est nulla res, quantumvis gravis, difficilis et homini incredibilis; vel, ut alii, «nullum verbum,» id est nullum promissum, q. d. Deus potest facere omnia quae promisit, quia omnipotens est; ac proinde ille reipsa praestabit, quia fidelis est. Dicit «verbum,» quia Deo tam facile est facere, quam nobis loqui verbum, et quia solo verbo dixit et facta sunt omnia. «Siquidem apud Deum, ait S. Bernardus, serm. 4, nec verbum dissidet ab intentione, quia veritas est; nec factum a verbo, quia virtus est; nec modus a facto, quia sapientia est.» Deus ergo, ait S. Augustinus, lib. V De Civit. cap. X, et lib. XXVI Contra Faustum, cap. V, omnia potest, praeter ea quae posse non potentiae, sed impotentiae est, quaeque si posset, non esset omnipotens, qualia sunt mori, fallere, errare, peccare. Stetit tacuitque hic angelus, avide expectans responsum et consensum Virginis. Unde S. Bernardus, serm. 4 super Missus est, ait consensum hunc expectare Adamum, Abrahamum, Davidem, omnesque Patriarchas et Prophetas, sollicitos de adventu Messiae et salute hominum. Additque: «Hoc totus mundus tuis genibus provolutus expectat. Nec immerito, quando ex ore tuo pendet consolatio miserorum, redemptio captivorum, liberatio damnatorum, salus denique universorum filiorum Adam, totius generis tui. Da, Virgo, responsum festinanter. O domina, responde verbum, quod terra, quod inferi, quod expectant et superi. Ipse quoque omnium rex et Dominus, quantum concupivit decorem tuum, tantum desiderat et responsionis assensum: in qua nimirum proposuit salvare mundum.»
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38. DIXIT AUTEM MARIA: ECCE ANCILLA DOMINI. FIAT MIHI SECUNDUM VERBUM TUUM. — Aethiopicus et Persicus, sit mihi juxta verbum tuum. Nota humilitatem, obedientiam, modestiam, charitatem, resignationem Virginis: nam ab angelo salutata Mater Dei, ejus se ancillam, non matrem appellat; ejusque voluntati se totam resignat, ut in ea, et cum ea, et per eam faciat quidquid ipsi libuerit. «Ancilla per naturam, mater per gratiam,» ait B. Petrus Damianus, serm. 3 De Nativit. Virg. «Tabula sum pictoria, ait Theophylactus, pingat pictor quod voluerit, faciatque Deus quod voluerit.» Hinc S. Guilielmus, dux Aquitaniae, conversus a S. Bernardo, factusque eremita et Eremitarum parens, ex hoc B. Virginis dicto colligebat, quod quanto quis altius contemplando in Deum attollitur, eique fit vicinior et familiarior, tanto magis suam parvitatem perspicit et despicit. Et hoc ex inductione Sanctorum probabat: «Unde Abraham, inquiens, post divinae familiaritatis fastigium se pulverem fatebatur. Moyses post rubi miraculum impeditioris linguae se protestabatur. Isaias post concentus Seraphici auditum pollutum se labiis asserebat. Iob etiam post auditum divinum, in favilla et cinere sese reprehendit. Ad extremum Virgo Maria post electionis in matrem Dei privilegium, se ancillam humilem profitebatur.» Denique S. Bernardus, serm. in illud Apoc. XII, «Signum magnum»: «Merito, ait, facta est omnium domina, quae se omnium exhibebat ancillam.» FIAT. — Haec vox tum consentientis et assensum angelo ad Verbi conceptionem praebentis est: ita Beda et Maldonatus et S. Irenaeus, lib. III, cap. XXXIII, et Damascenus, lib. III, cap. II; tum optantis, desiderantis, orantis et obsecrantis ut Messias incarnetur, itaque homines redimat et salvet. Hoc enim ardentissime desiderabat et obsecrabat B. Virgo. Ita S. Ambrosius, Euthymius, Beda. «Fiat, ait ex S. Augustino Bernardus, serm. 4 super Missus est, desiderii est signum, non dubitationis indicium.» SECUNDUM VERBUM TUUM. — Ut concipiam et pariam Verbum Dei Patris in carne humana, puta Iesum Altissimi Filium. Audi S. Bernardum, serm. 4 super Missus est: «Fiat mihi de Verbo, secundum verbum tuum: Verbum quod erat in principio apud Deum, fiat caro ac carne mea, secundum verbum tuum: fiat, obsecro, mihi verbum, non prolatum, quod transeat, sed conceptum, ut maneat, carne videlicet indutum, non aere. Fiat mihi non tantum audibile auribus, sed visibile oculis, palpabile manibus, gestabile humeris.» Et mox: «Fiat, non imaginatorie somniatum, sed silenter inspiratum, personaliter incarnatum, corporaliter invisceratum.» Nota hic prudentiam et castitatem B. Virginis; non enim simpliciter dicit: Fiam mater Dei, sed: «Fiat mihi secundum verbum tuum;» scilicet
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Denique Damascenus, De Dormitione Deiparae, et Anselmus, De Excellentia Virginis, cap. III et IV et seq., tradunt B. Virginem in conceptione Verbi accepisse claram revelationem suae praedestinationis et exaltationis futurae super omnes angelorum choros. ET DISCESSIT AB ILLA ANGELUS — peracto jam suae legationis officio, scilicet impetrato Virginis assensu; ideoque incarnatione Verbi in ea jam peracta. Porro, B. Virgo revelavit nonnullis angelum Gabrielem non statim discessisse, sed secum mansisse per novem horas, obstupefactum Verbi in Virgine incarnatione, ac Verbum incarnatum adorasse, illique omne obsequium obtulisse et reipsa exhibuisse. Nam tradunt monumenta Congregationis S. Gregorii in Alga in Lusitania, eos qui ejus auctores fuere, a B. Virgine Maria accepisse Gabrielem, cum Incarnationem nuntiaret, integras novem horas apud eamdem fuisse, ac si ob incredibilem Virginis modestiam et majestatem humana majorem, et ob divini Verbi carne induti praesentiam, in admirationem raptus discedere nequiret. Quod indicavit sacer scriptor his verbis: «Et discessit angelus ab ea.» Videtur enim velle indicare eum rerum novitate et magnitudine obstupefactum sic haesisse, ut avelli nequiret, donec tandem re exigente quodammodo, tamen invitus a loco discessit. Verum haec uti pie dicuntur, ita certam non habent fidem. Denique creditur Gabriel flexis genibus salutasse Virginem, atque hoc situ toto legationis suae tempore permansisse, tum ut Virginem Deiparam veneraretur, tum ut Verbum in ea incarnatum adoraret. Quocirca ejus exemplo S. Margarita, Hungariae regis filia, et sancta Maria Oigniacensis, quoties Salutationem Angelicam recitabant, toties ante imaginem Virginis Deiparae genua flectebant. Porro, B. Virgo in hac conceptione Filii, eximium accepit gratiae augmentum et perfectam sanctificationem; nec de hoc sine temeritate dubitari potest, ait Suarez, III part., disp. XVIII, sect. 4. Unde Beda, hom. De Visitatione: «Quis dicere, quis aestimare sufficiat, quae tunc gratia spiritum Dei genitricis replevit, cum tanta in matre praecursoris lux doni caelestis emicuit?» Causam dat S. Bernardus, tom. 1, conclus. 61, art. 1, cap. XII: «Quod Deus generet Deum, nulla requirebatur in Deo dispositio, cum ei ex natura conveniret, ut per viam naturae intellectus produceret Verbum per omnia sibi aequale; sed quod femina conciperet et pareret Deum, est et fuit miraculum; oportuit enim, ut sic dicam, feminam elevari ad quamdam aequalitatem divinam, per quamdam quasi infinitatem perfectionum et gratiarum, quam aequalitatem creatura nunquam experta est. Unde, ut credo, ad illam abyssum imperscrutabilem omnium charismatum Spiritus Sancti, quae in B. Virginem descenderant in hora divinae conceptionis, intellectus humanus vel angelicus nunquam potuerunt attingere.» Subdit aliam deinde causam, quod scilicet esse matrem Dei sit dignitas quaedam infinita, quae sibi proportionatam gratiam requirit. «Ex his colligi potest Virginem beatam in conceptionis Filii Dei consensu plus meruisse, quam omnes creaturas, tam angelos quam homines, in cunctis actibus, motibus, ac cogitationibus suis; nempe omnes qui meruerunt, nihil aliud potuerunt mereri, nisi secundum varios status et gradus gloriam sempiternam: haec autem Virgo in illo admirando consensu, meruit totalem fomitis extinctionem, dominium et primatum totius orbis, plenitudinem omnium gratiarum, omnium virtutum, omnium donorum, omnium beatitudinum, omnium fructuum spiritus, cunctarum scientiarum, interpretationes sermonum, spiritus prophetiae, discretiones spirituum, operationes virtutum. Meruit fecunditatem in virginitate, maternitatem Filii Dei; meruit quod sit stella maris, porta caeli, et super omnia, quod regina misericordiae nuncupetur, ac talis nominis consequatur effectum. Unde merito, Proverb. cap. ultimo, de ipsa B. Virgine Salomon ait: Multae filiae congregaverunt divitias, tu supergressa es universas.» Immo S. Antoninus, IV part., tit. XV, cap. XVII, § 1, suspicatur B. Virginem in conceptione Filii Dei vidisse Dei essentiam, utpote quam in se recipiebat, uti S. Augustinus, S. Thomas et alii dicunt eamdem vidisse S. Paulum in raptu. Et certe si Paulus eam vidit, multo magis eam vidit B. Virgo. Idem opinantur Rupertus, Cant. IV, ad illa: «Oculi tui columbarum»; Dionysius Carthusianus, in I dist. XVI, Quaest. II; Gerson, alphabeto XV, tit. VIII, et S. Bernardus, serm. de B. Virgine, tom. II, et hodie multi magnique Theologi idem sentiunt. 39. EXSURGENS AUTEM MARIA IN DIEBUS ILLIS, ABIIT IN MONTANA CUM FESTINATIONE, IN CIVITATEM JUDA. — «In diebus illis.» Non ergo eodem die, ut insinuat Theophylactus, Beda et S. Ambrosius, quo salutata ab angelo Filium Dei concepit et corporavit, abiit, sed post duos vel tres dies; hos enim insumpsit contemplando, gratias agendo, orando et dissuaviando cum Filio Dei in se jam incarnato. Ita Franciscus Lucas, Barradius et alii. ABIIT. — Cur? Respondeo: Primo, ut Verbum in se conceptum aliis annuntiaret ejusque gratiam eis aspiraret. Volebat enim Christus in ea incarnatus illico inchoare officium Salvatoris, ad quod a Patre missus erat. Unde S. Ambrosius: «Abiit, non quasi incredula de oraculo, nec quasi incerta de nuntio, nec quasi dubitans de exemplo (ut exploraret an revera Elisabeth concepisset, uti ei nuntiarat angelus), sed quasi laeta pro voto, religiosa pro officio, festina pro gaudio.» Secundo, ut Joannem a peccato originali expiaret, eumque cum Elisabetha matre Spiritu Sancto impleret; sicque Christi honor omniumque devotio cresceret. Ita Origenes hic, hom. 7: «Jesus, qui in utero Virginis erat, Joannem adhuc in ventre matris positum sanctificare festinabat.» Tertio, ut Elisabethae cognatae suae de concepto per miraculum Joanne congratularetur eique gravidae et seni serviret, ideoque mansit cum ea toto reliquo tempore quo gravida fuit, puta mensibus tribus, usque dum pareret Joannem. Ita Beda et alii. Quarto, ut daret omnibus futuris saeculis insigne humilitatis et charitatis exemplum, qua ipsa jam mater Dei et regina mundi effecta, dignatur visitare Elisabetham, quae ipsi potius ancillari et servire debebat: ut et nos similiter ejus exemplo viles, pauperes aliosque nobis inferiores libenter visitare, salutare eisque servire et opitulari in animum inducamus. Quocirca exemplo et titulo Visitationis B. Virginis, multae Congregationes ad visitandos pauperes, hospites, infirmos, incarceratos, etc., institutae sunt, ac nuper hoc titulo Congregationem Religiosarum insignium per totam Galliam, quae aegris serviant, instituit D. Franciscus Salesius, episcopus Genevensis, vir magnae pietatis et zeli. Opinatur Jansenius et alii cum B. Virgine ivisse B. Josephum, utpote ejus sponsum et maritum. Verius alii id negant, quia, si Joseph ivisset cum ea, audisset utique illam ab Elisabetha salutari matrem Dei, ac proinde post reditum videns eam intumescere utero gravidam, non voluisset eam dimittere: quod tamen facere voluit, ut patet Matth. I, 19. Joseph ergo domi cura rei familiaris detentus, B. Virgini sponsae suae eunti in montana associavit ancillam, vel matronam quampiam gravem, quae ei fidelis esset itineris comes, adjutrix, testis actionum omnium. IN MONTANA — v.g. Hebron, ut volunt Baronius, Toletus et alii; vel Judaeae, ut volunt Geographi Terrae Sanctae; de quo mox plura. Tropologice: anima Deo plena, uti erat anima B. Virginis, in montana conscendit, id est ad ardua virtutum enititur. Ita S. Ambrosius: «Quo jam Deo plena, nisi ad superiora cum festinatione conscenderet?» Et Beda: «Concepto mente Dei Verbo, ascendendum ad virtutum cacumina, amoris gressu, et civitas Judae, id est confessionis et laudis, penetranda; et in perfectione fidei, spei et charitatis quasi tribus mensibus commorandum.» Hinc Loth fugienti incendium Sodomae dicitur: «In monte salvum te fac,» Gen. XIX, 17. Et Habacuc, III, 19: «Deus Dominus fortitudo mea, et ponet pedes meos quasi cervorum; et super excelsa mea deducet me victor in psalmis canentem.» Vide ibi dicta. CUM FESTINATIONE. — Syrus, sedulo, vel diligenter; Graece μετὰ σπουδῆς, id est cum studio, diligentia, sedulitate, festinatione, agilitate. Agilem enim facit actio, strenuum motus, fortem animus, robustum corpus, ait Cornelius Fronto. Causam primam festinationis dat S. Ambrosius: «Festinavit virgo, ne extra domum diu in publico moraretur, etc. Discite, virgines, non demorari in platea, non aliquos in publico miscere sermones. Maria in domo sera, festinat in publico.» Secundam causam idem Ambrosius addit, quia plena erat gaudio et Spiritu Sancto: «Nescit tarda molimina Spiritus Sancti gratia.» Gaudium enim et devotio, ac charitas, stimulabant B. Virginem ad festinandum. Tertiam dat Origenes, quia Christus in utero Virginis Joannem a peccato purgare et sanctificare festinabat. «Mariam ergo, ait S. Ambrosius, quae antea sola in intimis penetralibus versabatur, non a publico virginitatis pudor, non a studio asperitas montium, non ab officio prolixitas itineris retardavit.» IN CIVITATEM JUDA. — Id est in Jerusalem, aiunt Albertus Magnus et S. Bonaventura; sed Jerusalem, cum de ea agitur alibi passim, solet nominari. Adde: Jerusalem erat in tribu Benjamin, non Juda. Melius ergo Toletus et Baronius accipiunt Hebron; haec enim erat in tribu Juda, sita in monte, eratque prima ex civitatibus iis quae in tribu Juda assignatae erant sacerdotibus ad habitandum, Josue XXI, 9 et seq., sicut aliae eisdem assignatae erant in tribu Simeon et Benjamin. Porro, Hebron a Jerusalem distat octo horis. Denique Brochardus, Bredembachius, Adrichomius, etc., in Descriptione Terrae Sanctae, civitatem hanc aiunt fuisse Emmaus, ubi incipiunt montana Judaeae, quae a Jerusalem distat hora cum media; de quo mox plura. Juxta Hebron ergo sunt montana Hebron; juxta Emmaus montana Judaeae, ut patet ex tabulis geographicis. Verisimile est B. Virginem prius ivisse Hierosolymam, utpote instante festo Paschae, ibique in templo Deo gratias egisse, eique se suumque Jesum jam conceptum obtulisse. Ita Clictoveus, Franciscus Lucas, Barradius et alii, praesertim quia ex Nazareth in montana, per Jerusalem directum erat iter. Fuit ergo hoc Virginis iter facile quatridui: nam a Nazareth in Jerusalem est iter tridui, puta iter 26 horarum; quarto deinde die B. Virgo e Jerusalem ivit domum Zachariae; de quo jam plura.
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40. ET INTRAVIT IN DOMUM ZACHARIAE. — Domum hanc ex Brochardo, Bredembachio et Nicephoro ita describit Adrichomius in Descriptione Terrae Sanctae, part. 53, num. 243: «Domus Zachariae sacerdotis uno milliario distabat ab Emmaus, juxta montana. Domus illa adhuc habitabatur in pago tempore Saligniaci, quam reverenter salutare consueverant peregrinantes; ibique natus est Joannes Baptista, circumcisus et in spelunca absconditus, ne cum pueris Bethleemiticis ab Herode occideretur. Juxta hanc fons est B. Virginis, ex quo illa ipsa aquam haurire consueverat, cum maneret apud Elisabeth, qui inde fluit ad mare magnum. In superiore ejusdem domus loco quondam fuit ecclesia, hodie penitus destructa: fuerat autem fundata eo loco quo Zacharias repletus Spiritu Sancto prophetavit: 'Benedictus Dominus Deus Israel,' etc.» ET SALUTAVIT ELISABETH — dicendo: «Pax tecum,» quia haec erat Hebraeis usitata salutatio. Unde Syrus vertit, precata est pacem, sive salutem. Fecit hoc B. Virgo instinctu Dei, qui per angelum ei suggesserat conceptionem Elisabethae, ad hoc, ut tacite eam submoneret gratum fore Deo, si illam visitaret et salutaret. Intendebat enim Deus per Elisabetham, utpote matronam grandaevam, prudentem et sanctam orbi pandere conceptionem B. Virginis, arcanam Verbi incarnationem in ea factam, quasi thesaurum latentem in visceribus Virginis, omnibus illo indigentibus patefacere. Hoc enim fecit Elisabeth, cum dixit: «Unde hoc mihi, ut veniat mater Domini mei ad me?» ELISABETH — non Zachariam, tum quia mutus erat et surdus, tum quia non decebat virum a Virgine salutari, nec pudor virgineus id permittebat. Porro, Beata Virgo a priori salutavit, ait S. Ambrosius; decet enim ut, quanto castior virgo, tanto humilior sit, noverit deferre senioribus. «Sit magistra humilitatis, in qua est professio castitatis,» etc. Vide S. Chrysostomum, hom. 48 in Matth., sub finem, ubi docet ridiculos esse et superbos, qui nolunt prius salutare, nec nisi salutati resalutant: sapientes vero et humiles esse eos qui prius salutant; idque primo, quia virtutis et humilitatis officium anticipant alterique praeripiunt; secundo, quia superbiam domant tam suam, quam alienam; tertio, quia simultates, lites et odia tollunt et dissipant.
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41. ET FACTUM EST UT AUDIVIT SALUTATIONEM (Syrus, pacem) MARIAE ELISABETH, EXSULTAVIT INFANS (Joannes) IN UTERO EJUS, ET REPLETA EST SPIRITU SANCTO ELISABETH. — Nota, cum S. Ambrosio, salutationem et vocem Mariae prior audivit Elisabeth, sed vim, spiritum et efficaciam salutationis prior sensit Joannes, utpote matre sua dignior et nobilior; ad hunc enim velut futurum Christi praecursorem, maxime dirigebatur haec salutatio Virginis, imo Christi: nam, ut solerter advertit Origenes, Christus in ventre matris latens hanc ei salutationem suggessit. Et Theophylactus: «Vox Virginis, vox erat incarnati in illa Dei.» Et Euthymius: «Christus locutus est per os matris suae; Joannes autem audivit per aures matris suae, et agnito supernaturaliter Domino, sua exsultatione illum praedicavit.» Porro, Joannes exsultans in utero matris, fecit eam pariter exsultare. Nam ex exsultatione Joannis, suggerente Spiritu Sancto, agnovit Elisabetha B. Virginem concepisse Christum, ideoque illam ut matrem Dei resalutavit et venerata est. Pro «exsultavit» Graece est ἐσκίρτησε, quod proprie non significat laetari, sed salire, exilire, subsilire prae luxu, uti subsultant agni et vituli bene pasti. Quaeritur ergo hic, an haec Joannis infantis exsultatio fuerit motus naturalis, an animalis, an rationalis; sive an Joannes exilierit cum sensu usuque rationis et proprie dicta laetitia, an vero motu corporis duntaxat, quomodo asina Balaam locuta est, non intelligens id quod loquebatur, Num. XXII, ac in utero Rebeccae movebantur et collidebantur Jacob et Esau, non intelligentes quid hoc sibi vellet, Gen. XXV, 22. Calvinus censet naturalem duntaxat fuisse hunc motum et saltum Joannis. Naturale enim est, inquit, ut dum mater prae gaudio gestit, infans quoque in utero moveatur et quasi exiliat. Verum contrarium sentiunt omnes Patres et Doctores orthodoxi. Unde S. Augustinus, epist. 57 ad Dardanum, et Eucherius, Quaest. III in Lucam, ac Jansenius hic opinantur supernaturalem fuisse hunc saltum Joannis, sed sine usu rationis. Alii vero omnes passim saltui Joannis addunt usum rationis. Ita Origenes, S. Ambrosius, Theophylactus, Euthymius hic ac S. Chrysostomus, Maximus, S. Bernardus, Chrysologus, serm. De Nativitate S. Joannis. Unde S. Ambrosius: «Habebat intelligendi sensum, qui exsultandi habebat affectum.» Origenes: «Sancta erat anima beati Joannis, et adhuc in matris utero clausa, venturaque in mundum, quasi per experientiae sensum sciebat, quae Israel ignorabat. Unde exilivit, et non simpliciter exilivit, sed in gaudio; senserat enim venisse Dominum suum, ut sanctificaret servum suum, antequam de matris utero procederet.» Et paulo ante: «Tunc primum praecursorem suum Prophetam fecit Jesus.» Similiter Euthymius: «Infans qui in utero ferebatur Virginis, prophetica statim gratia donavit infantem qui in utero gestabatur sterilis.» Postremo Theophylactus: «Praecursorem in utero gratia prosecutus est, et Prophetam fecit.» Insuper S. Irenaeus, lib. III, cap. XVIII: «Cognovit Dominum in utero, et salutavit exsultans.» S. Leo, serm. De Epiphania: «Nondum natus Joannes prophetica exsultatione commotus est, quasi etiam intra matris viscera clamaret: Ecce Agnus Dei.» S. Gregorius, lib. III Moralium, cap. V: «Intra matris uterum spiritu prophetiae repletus est.» Sic et S. Cyrillus Hierosolymitanus, Catechesi 5; et Cyrillus Alexandrinus, lib. De Fide ad Reginas, cap. de Evang. secundum Lucam; S. Ambrosius quoque, serm. 63, et S. Chrysostomus, hom. 2 in Joannem, tom. III, asserunt Joannem in utero prophetasse, quia scilicet suo saltu et gaudio indicavit Christum jam conceptum in utero Virginis, et quia matrem Elisabetham ad idem prophetandum excitavit. Denique id docet Ecclesia, cum in festo S. Joannis de eo canit: «Ventris abstruso recubans cubili, Senseras Regem thalamo manentem: Hinc parens nati meritis uterque Abdita pandit.» Merita enim praesupponunt usum rationis, libertatis et virtutis. Hi omnes igitur asserunt hunc saltum Joannis non tantum fuisse supernaturalem, sed et usu rationis pollentem, ac ex vero animi gaudio procedentem. Idque patet ex vers. 44, ubi ait Elisabetha: «Exsultavit in gaudio infans, in utero meo»; Syrus, in gaudio magno; Arabicus, motus est infans cum exsultatione in utero meo. Secundo, idem patet ex eo quod Joannes hoc suum gaudium communicavit et afflavit matri suae, cum ei simile gaudium cum prophetia indidit, ut patet ex sequenti. Tertio, quia simili modo, vers. 47, exsultavit B. Virgo canens Magnificat, utique pollens usu rationis et rationali gaudio; ergo et Joannes, qui primus erat finis et scopus visitationis B. Virginis et horum omnium mirabilium. Acceleratus ergo fuit Joanni semestri in utero matris usus rationis, ut, Deo revelante, Christum in utero Virginis incarnatum agnosceret, adoraret, diligeret, eique corporis gestu et saltu reverentiam exhiberet, eodemque Virginem salutantem resalutaret. Secundo, Joannes tum accepit donum prophetiae de Christo, uti Patres jam citati docent: imo S. Ambrosius et Theophylactus opinantur Joannem compellatum a Zacharia patre, intellexisse illud ejusdem de se oraculum: «Et tu, puer, propheta Altissimi vocaberis, praeibis enim ante faciem Domini parare vias ejus.» Tertio, Joannes eodem instanti purgatus est a peccato originali. Quarto, accepit gratiam non qualemqualem, sed eximiam, quae praecursorem Christi mox futurum decebat, gratiam, inquam, cum omnibus virtutibus infusis. Hoc enim praedixit Angelus, vers. 15, dicens: «Spiritu Sancto replebitur adhuc ex utero matris suae.» In Joanne ergo verum est illud S. Chrysostomi, hom. 30: «Saltatio indicium est perfectae sanitatis,» adde et sanctitatis. Hinc aliqui putant Joannem caruisse fomite concupiscentiae, nec unquam peccasse venialiter; sed hoc privilegium B. Virgini proprium videtur, qua Joannes fuit inferior. Habuit ergo ipse fomitem concupiscentiae, et peccavit venialiter, scilicet per subreptionem; sed deliberate forte nunquam. Ita Barradius. Est enim regula S. Augustini et Theologorum: Qui habet vel habuit peccatum originale, habet et concupiscentiae fomitem, peccatque subinde venialiter; atqui Joannes habuit peccatum originale: ergo, etc. Quaeres, an hic usus rationis continuo durarit et perseverarit in Joanne? Negant nonnulli recentiores, sed asserit S. Ambrosius et Origenes hic, hom. 3. Ratio eorum est haec: Si Joannes ad praesentiam Christi et B. Virginis usum rationis accepit, ergo quamdiu duravit eorum praesentia, tamdiu duravit in Joanne usus rationis; atqui eorum praesentia duravit per tres menses, scilicet usque ad nativitatem Joannis: ergo eo usque duravit in eo usus rationis. Porro, non est verisimile Joannem extra uterum fuisse privatum dono, quod habuit in utero: ergo usum hunc rationis habuit deinceps continuo et semper. Ita Toletus et Suarez, III part., Quaest. XXVII, disp. IV, sect. 7, qui idem longe potiori ratione de B. Virgine asserendum docet. Moraliter: disce hic quam utilis et efficax sit salutatio et precatio Sanctorum, et praesertim B. Virginis, utpote quae unico salutationis verbo tam Joannem quam Elisabetham Spiritu Sancto replevit, omnibusque ejus donis cumulavit. «Sanctorum non tantum verba, sed et ipsi aspectus spirituales, gratia pleni sunt,» ait S. Chrysostomus, hom. 3 ad Populum. Idem in II ad Timoth., cap. 1, vers. 1: «Sufficit sola Pauli salutatio gratia implere eum qui ita salutatur.» Sancti enim, ac super omnes B. Virgo, pleni sunt spiritu igneo charitatis: quare eum ore, oculis, vultu expirant et adstantibus inspirant, perinde ac qui plenus musto, illius calorem et efficaciam vicinis inhalat, uti fecere Apostoli in Pentecoste, Act. II. Quare qui alios spirituales efficere satagit, ipse prius spiritu divino se repleat: sic loquendo eumdem audientibus inhalabit et afflabit, ex abundantia enim cordis os loquitur, et stomachus illud quo plenus est, eructat. Adde, quod Deus talibus, ut instrumentis sibi unitis et congruis, utatur; ipse enim purissimus et efficacissimus est spiritus: quare per viros spirituales et zelosos, quasi sibi similes, spiritualia et magna potenter operatur. ET REPLETA EST SPIRITU SANCTO ELISABETH. — «Spiritu Sancto,» scilicet gratia Spiritus Sancti, tum gratum faciente, tum gratis data: nam quae prius erat justa et sancta, ut patet vers. 6, jam facta est longe justior et sanctior, ac insuper accepit donum prophetiae, ex Spiritu Sancto coepit prophetare, id est revelare arcanam Verbi incarnationem factam in Virgine, eique futura praedicere. Porro Joannes, ut dixi, prius fuit repletus Spiritu, deinde eodem replevit et matrem; tum quia saltu suo excitavit eam ad indagandum mysterium incarnationis latens in Virgine, tum quia sua sanctitate, meritis et precibus meruit, ut et mater repleretur Spiritu Sancto, quo ipse plenus erat. Ita S. Ambrosius: «Vocem prior Elisabeth audivit, sed Joannes prior gratiam sensit. Exsultavit infans, repleta est mater: non prius mater repleta quam filius; sed cum filius esset repletus Spiritu Sancto, replevit et matrem.» Sic quoque Origenes, Euthymius et Theophylactus.
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42. ET EXCLAMAVIT VOCE MAGNA, ET DIXIT: BENEDICTA TU INTER MULIERES, ET BENEDICTUS FRUCTUS VENTRIS TUI. — «Exclamavit,» tum ex vehementia spiritus et ardoris sibi a Spiritu Sancto aspirati, tum ex novitate et admiratione mysteriorum sibi a Spiritu Sancto revelatorum, puta incarnationis Verbi, conceptionis B. Virginis, saltus et sanctificationis Joannis in utero suo, etc. Haec enim admirans, nec continere se valens, quasi parturiens divina, in ingentem erupit clamorem. BENEDICTA TU INTER MULIERES. — Id est prae omnibus mulieribus, q. d. Tu omnium mulierum es fortunatissima et benedictissima, quia electa in Dei matrem, «quem totus non capit orbis, in tua se clausit viscera factus homo.» Eadem fuit salutatio angeli, vers. 28. ET BENEDICTUS FRUCTUS VENTRIS TUI. — «Et» est causale, idemque valet quod «quia,» q. d. Quia benedictus est fructus ventris tui, id est Filius Dei, quem repente concepisti, et carne tua vestisti, idcirco tu quoque es benedicta. Fons enim omnium benedictionum et gratiarum B. Virgini collatarum a Deo, est maternitas Dei, quod scilicet ipsa Deum conceperit et in se incarnarit; Deus enim matrem suam omni gratia adornavit ad hoc, ut dignum se fieret habitaculum, imo ut digna esset quae fieret mater Dei. Cui enim magis quam matri benedicat filius, et filius talis, qui simul sit Deus et homo? Elisabeth ergo, inspirante Spiritu, hic cognovit jam B. Virginem concepisse, et in ea incarnatum esse Filium Dei, quod nullo alio indicio vel signo scire poterat. «Benedictus,» non tantum inter mulieres ut tu; sed absolute prae angelis, hominibus et creaturis omnibus, utpote omnium creator et Dominus. Porro, ceteri Evae filii omnes sunt maledicti, quia ex ea et Adamo contrahunt peccatum originale; solus Christus est benedictus, quia non est filius naturalis Adae, sed supernaturaliter in Virgine conceptus est ex Spiritu Sancto. FRUCTUS VENTRIS TUI. — Alludit ad illud Dei oraculum et promissum factum Davidi: «De fructu ventris tui ponam super sedem tuam,» Psal. CXXXI, 11, q. d. Benedictus sit filius Davidis, puta Messias Davidi quasi filius promissus, qui est fructus ventris tui, utpote in ventre tuo ex purissimis tuis sanguinibus formatus et incarnatus. Audi S. Bernardum, serm. 3 De Annuntiatione: «Singulariter quidem fructus ventris tui est, sed ad omnium quidem mentes te mediante pervenit. Sic nimirum, sic olim ros totus in vellere, totus in area, sed in nulla parte areae totus, sicut in vellere fuit. In te sola rex ille dives et praedives exinanitus, excelsus humiliatus, immensus abbreviatus, et ab angelis minoratus est; verus denique Deus et Dei Filius incarnatus, sed quo fructu: nempe ut omnes ejus paupertate locupletemur, ejus humilitate sublevemur, ejus minoratione magnificemur, ejus incarnatione adhaerentes Deo, incipiamus unus esse spiritus cum eo.»
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43. ET UNDE HOC MIHI, UT VENIAT MATER DOMINI MEI AD ME? — Verba sunt summae humilitatis et reverentiae, quibus «non hoc sui meriti, sed muneris fatetur esse divini,» ait S. Ambrosius et ex eo Beda. Matrem imitatus Joannes filius, Christo venienti ad se ut baptizaretur: «Ego a te debeo baptizari, et tu venis ad me?» Cui Christus: «Sine modo: sic enim decet nos implere omnem justitiam,» Matth. III, 14. DOMINI — id est Dei, qui absolute vocatur Dominus, quia Rex regum et Dominus dominantium. Hinc ergo primo, liquet jam Christi humanitatem in Christo fuisse animatam et unitam Verbo, sive Dei Filio, uti dixi vers. 38. Secundo, B. Virginem recte vocari Θεοτόκον, id est Deiparam, non tantum χριστοτόκον, id est Christiparam, uti volebat Nestorius, sicut contra eum definivit Concilium Ephesinum et tota Ecclesia. Tertio, in Christo esse duas naturas, scilicet humanam; hanc enim solam ei dare potuit virgo mater; et divinam, quam ei solus communicavit Pater; sed unicam personam, scilicet non humanam, sed divinam, puta hypostasin Verbi. Si enim in Christo essent duae personae sicut sunt duae naturae, non recte diceretur Deus ex virgine natus, passus, crucifixus, sed alius, scilicet homo, sive persona hominis. Jam autem id recte dicitur, quia una est persona in Christo, utramque naturam divinam et humanam sustentans; quae proinde facit, ut attributa unius naturae tribuantur alteri in concreto, ut scilicet hic homo, puta Jesus, recte dicatur esse Deus, aeternus, omnipotens, ac vicissim Deus in eo dicatur esse homo, passibilis, mortalis, imo passus et mortuus; quia scilicet eadem est persona, quae ob duas naturas quas habet, simul est Deus et homo, ac proinde tam Dei quam hominis actiones et attributa in se suscipit. Actiones enim sunt suppositorum, sive personarum; atque hanc unicam in Christo personam significat tam vox hic homo, sive Jesus, quam vox Deus, vel Dei Filius: quare quod de uno vere dicitur, etiam de altero vere dicitur.
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44. ECCE ENIM UT FACTA EST VOX SALUTATIONIS TUAE IN AURIBUS MEIS, EXSULTAVIT IN GAUDIO INFANS IN UTERO MEO. — Graece ἐσκίρτησεν ἐν ἀγαλλιάσει, id est exiliit in exsultatione; licet enim ἀγαλλιᾶν significet gesticulationem, significat tamen gaudium quoque et exsultationem, qua gestiendo et exiliendo ostenditur. Unde Syrus vertit, in (prae) gaudio magno. Vide dicta vers. 41, et dicenda vers. 47. Symbolice: Joannes exiliens in utero, fuit quasi praesultor sui martyrii; suo enim saltu adumbravit saltum filiae Herodiadis, quae cum idcirco placuisset Herodi, petiit ab eo caput Joannis Baptistae.
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45. ET BEATA QUAE CREDIDISTI, QUONIAM PERFICIENTUR EA QUAE DICTA SUNT TIBI A DOMINO. — Apposite ad laudes suas ab Elisabeth celebratas respondet B. Virgo, retorquendo illas ad suum fontem, puta ad Deum. Audi S. Bernardum, serm. in illud Apoc. XII: «Signum magnum apparuit in caelo»; sic enim ait: «Magna quidem praeconia, sed et devota humilitas, nil sibi passa retinere in eum magis universa refudit, cujus in se beneficia laudabantur. Tu magnificas matrem Domini, sed magnificat anima mea Dominum.» Cognovit ergo Elisabeth per Spiritum Sanctum, B. Virginem credidisse angelo nuntianti Christi conceptionem et nativitatem. «Beata,» tum per rem, quia Christum jam utero gestas; tum per spem, quia eum paries, qui te omnesque in eum credentes beatos in caelo efficiet. Beata ergo es apud Deum et homines. Beata es, et eris per omnem saeculorum aeternitatem. Beata, inquam, antonomastice, id est omnium angelorum et hominum beatissima et felicissima. Tacite perstringit Elisabeth Zachariae mariti sui incredulitatem de nascituro Joanne, vers. 20, eique opponit fidem Virginis. Unde Beda: «Vere beata, quae sacerdote praestantior; cum enim sacerdos negasset, Virgo correxit errorem.» Beatam esse dicis, quae credidisset, sed credulitatis et beatitudinis causa respectus est supernae pietatis, ut ex hoc magis beatam me dicant omnes generationes, quia ancillam humilem et exiguam respexit Deus. Pergit deinde S. Bernardus ostendere B. Virginem, licet esset humillima, in fide tamen promissionis sibi ab Angelo factae summe fuisse magnanimam, ut ad tantum mysterium non dubitaret se electam, sed veram Dei et hominis genitricem crederet mox futuram. Facit enim hoc in electis gratia Dei, «ut eos nec humilitas faciat pusillanimes, nec magnanimitas arrogantes.» TIBI. — Legit interpres in Graeco αὐτῇ, vel αὑτῇ aspirate; jam minus recte legunt αὐτῇ cum spiritu leni, id est illi in tertia persona: nam «credidisti» est secundae personae; ergo subjungendum est «tibi,» potius quam «illi,» ne subito sine causa secunda persona mutetur in tertiam. Fateor Graecum ἡ πιστεύσασα verti posse in tertia persona: Beata quae credidit, quia perficientur ea quae dicta sunt illi, ut vertit Syrus, Vatablus et alii; tamen quia praecedentia omnia diriguntur ad B. Virginem in secunda persona per modum salutationis et colloquii, hinc potius, suavius et efficacius hic quoque in secunda persona vertendum est «credidisti,» uti et vertit Arabicus.
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46. ET AIT MARIA: MAGNIFICAT ANIMA MEA DOMINUM. — Sic quoque Syrus, Arabicus, Aegyptius; Persicus et Aethiopicus. MAGNIFICAT. — Aliter magnificat hominem Deus, aliter homo Deum: Deus magnificat hominem, quia eum magnum facit, dum magnis opibus, honoribus, gratiis et donis eum cumulat, et prae ceteris extollit. Homo vero sic nequit magnificare Deum, quia nil parvi vel magni ei addere potest. Magnificare ergo Deum dicitur, cum ejus magnitudinem, id est majestatem, magnificentiam, omnipotentiam, sanctitatem, sapientiam, beneficentiam, etc., laudat et praedicat. Sensus ergo est, q. d. Tu, o Elisabeth, magnificas me, dum me magnifico titulo matris Dei exornas, et magnalia Dei mihi collata celebras; at ego magnifico et celebro Deum, qui me magnam fecit, dum tam magnum mihi dedit filium, scilicet Deum ipsum; ac tam magnum incarnationis Verbi mysterium in me operari dignatus est. Unde Beda sic paraphrastice explicat: «Tanto me Dominus, tamque inaudito munere sublimavit, quod non ullo officio linguae explicari, sed ipso vix intimi pectoris affectu valeat comprehendi; et ideo totas animae meae vires in agendis gratiarum laudibus offero, totum in contemplanda magnitudine ejus, cui non est finis, quidquid vivo, sentio, discerno, gratulanter impendo.» Tropologice, Origenes: Deus magnificatur, quando ejus imago grandis efficitur; cum scilicet anima ad Dei imaginem facta, magnis humilitatis, charitatis, patientiae ceterarumque virtutum operibus, incrementis et meritis augetur. Glossa vero: Deus magnificatur in nobis, dum Christo per justitiam conformamur. Nam, ut ait hic S. Ambrosius, «imago Dei Christus est; et ideo si quid justum religiosumque fecerit anima, illam imaginem Dei ad cujus similitudinem creata est, magnificat. Et ideo dum magnificat eam, magnitudinis ejus quadam participatione sublimior fit, ut illam imaginem splendido bonorum colore factorum, etiam quadam aemulatione virtutis in se videatur exprimere.» Theophylactus animam Deum magnificare dicit, cum homo heroica atque caelestia opera exequitur. «Magnificat Deum, qui digne juxta Deum ambulans, vocatus Christianus, non attenuans nomen et dignitatem Christi, faciendo quod non oportet, sed magnificans operando magna caelestiaque opera.» S. Basilius, in Psal. XXIX, 1, ad illa: «Exaltabo te, Domine»: «Qui ad beatitudinem cum scientia properat, Deum exaltat; qui ingreditur huic oppositam, quantum hic Deum in se humiliat!» Idem in Psal. XXXIII, ad illa: «Magnificate Dominum mecum»: «Magnificat Dominum is, qui magno mentis proposito, celsoque animo et erecto pro pietate tentationes tolerat; deinde vero is etiam, qui nec mediocri intellectu et sublimiore animi speculatione, rerum conditarum multimodam magnitudinem considerat, ut ex earum magnitudine juxta ac pulchritudine tantarum rerum opificem contempletur.» S. Augustinus, serm. 2 De Assumptione: «Quaecumque anima sancta Verbum concipere potest credendo, parere praedicando, magnificare amando, ut dicat: Magnificat anima mea Dominum.» ANIMA MEA. — q. d. Non solum lingua mea, nec sola manus mea, sed ipsa anima mea, tota quanta est, magnificat Deum, hoc est, ego ex intimis animae meae penetralibus, sinibus et sensibus, totis mentis meae facultatibus laudo et glorifico Deum; omnes animae meae vires in ejus laudem expromo et exhaurio; ut intellectus meus non nisi ipsum consideret; voluntas nullum nisi ipsum amet et celebret; memoria nil nisi ipsum cogitet; os meum nil nisi ipsum loquatur et praedicet; manus mea non nisi ea quae ad cultum ejus spectant, operetur; pedes mei non nisi ad ea quae ad gloriam ejus spectant, progrediantur et procedant. Symbolice, Toletus: Recte B. Virgo ait: «anima mea,» primo, quia ipsa sola habebat animam suam in potestate sua, ejusque erat hera et domina, quia illam possidebat per patientiam, et affectuum passionumque omnium dominium; at nos non possidemus animam nostram, quia possidemur ab ira, superbia, concupiscentia, similive passione. Secundo, quia ipsa totam animam tradiderat filio: quae autem filii erant, ipsius quoque erant. Unde anima ejus filio tradita, in ejus potestatem integra revertebatur, perfecteque dicit «anima mea»; tota enim ipsius erat, quae tota a filio quantum ad omnes ejus partes possidebatur. Tertio, propter affectum dilectionis: quo enim Deum aliquis magis diligit, eo magis diligit animam suam. Cum igitur B. Virgo Deum maxime super omnes homines dilexerit, nullumque peccatum commiserit, suam profecto animam maxime diligebat. Quod autem diligimus, prae dilectione nostrum appellamus: quae igitur animam suam sic dilexit, eam vere suam vocavit. Hoc incarnationis Verbi opus omnium operum Dei fuit maximum; fuit enim opus primo, summae potentiae, unire Deum homini, caelum terrae, spiritum carni, haec enim sunt duo extrema in infinitum a se distantia; secundo, summae bonitatis, qua Deus se totum omniaque sua bona homini communicavit; tertio, summae sapientiae, qua hanc unionem fecit in persona divina, ut utrique naturae, humanae scilicet et divinae, sua servaretur integritas. Vide D. Thomam, III part., Quaest. I, art. 4. Quocirca, Psalm. VIII, canit Psaltes: «Elevata est magnificentia tua super caelos.» Ubi Euthymius ait: «Magnificentiam hoc in loco Dei humanationem appellat, quae est magna et omnem exsuperans intellectum; elevata enim est et transcendit illas etiam potestates, quae super caelos sunt, eo quod etiam ab eis comprehendi non potest. Unde maximae eis est admirationi: neque enim homines tantum, sed ipsi etiam ad hoc stupent mysterium.» Hic ergo incipit Canticum B. Virginis, omnium sacrae Scripturae canticorum, scilicet Mosis, Deborae, Annae, Ezechiae, trium puerorum, etc., omnium praestantissimum, utpote divino Spiritu et exsultatione plenissimum, ut a Verbo in utero Virginis jam concepto et exsultante compositum dictatumque videatur, quod proinde Ecclesia quotidie in officio Vesperarum usurpat, et solemni ritu decantat, ut eodem Deum summe celebret et glorificet, eique pro Verbo incarnato ceterisque donis maximas agat gratias; utque affectus devotionis, pietatis, amoris, exsultationis, quos in eo dictando caelitus hausit B. Virgo, hauriat et imbibat. Porro, tres cantici hujus sunt partes: Prima, ab hoc vers. 46 usque ad vers. 50, Virgo laudat Deum ex beneficiis propriis, sibique uni a Deo praestitis, praesertim conceptionis Verbi. Secunda, a vers. 50 usque ad 54, laudat Deum ob beneficia communia toti populo ante Christi adventum praestita, maxime autem alludit ad victorias contra Pharaonem et Chananaeos Israeli collatas. Tertia, a vers. 54 usque ad finem cantici, redit ad beneficium hoc maximum incarnationis Verbi patribus promissum sibique exhibitum. DOMINUM. — q. d. Tu, o Elisabeth, magnificas me ut matrem Domini, quod Dominus, id est Deus, sit filius meus; ego vero Dominum ipsum magnifico, id est, primo, Deum Patrem, qui me dignatus est evehere ad suae generationis consortium, ut ejusdem filii sim mater, cujus ipse est Pater; quem enim ipse genuit Deum, ego eumdem generavi hominem. Secundo, magnifico Deum Filium, quia ipse ex meo sanguine carnem assumere meusque filius fieri dignatus est. Tertio, magnifico Spiritum Sanctum, qui me sua sanctitate replere, ac tantum incarnationis Verbi opus in me sola operari elegit.
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47. ET EXSULTAVIT SPIRITUS MEUS IN DEO SALUTARI MEO. — «Exsultavit,» scilicet ab initio conceptionis et incarnationis Verbi in me, et continuo exsultat. Graece est ἠγαλλίασε, id est vehementer laetatus est, gestiit, exsultavit, jubilavit: ἀγαλλιάω enim, ait Eustathius, dicitur quasi ἄγαν ἅζω, id est admiror vehementer. B. Virgo ergo admirans spiritu, Dei in se incarnati divinam potestatem, sanctitatem, justitiam, benignitatem, beneficentiam, exsultat, et prae gaudio gestit et jubilat. Hinc Euthymius in illud Psal. IX, «Laetabor et exsultabo in te»: «Exsultatio major quaedam est laetitiae intensio, quae prae nimio gaudio subsilire valde, atque elevari cor facit.» Audi Albertum Magnum: «Exsultatio est quaedam exaltatio in jubilo, cum cordis gaudium saltat in corporis jucunditatem, et tunc patet exsultare spiritum esse jucundari spiritum etiam in tripudio corporis, juxta illud Zachar. IX: Exsulta satis, filia Sion; jubila, filia Jerusalem: ecce rex tuus venit tibi mansuetus.» Addit Albertus: «In utero Deiparae echo quaedam divina efficitur, repercussioque soni, ac vocis Christi existentis in utero, in os Mariae, quae deinde ad eumdem Christum reflectitur, dum dicitur: Exsultavit spiritus meus in Deo salutari meo.» Accedit Cajetanus: Exsultatio est exundans laetitia, quae scilicet in signa externa gesticulationis, cantus, jubilationis, etc., modeste tamen et graviter erumpit. Alludit ad illud Isaiae, cap. LXI, 10: «Gaudens gaudebo in Domino, et exsultabit anima mea in Deo meo»; et magis ad illud Annae, I Reg. II: «Exsultavit cor meum in Domino, et exaltatum est cornu meum in Deo meo.» Sicut enim exsultavit Anna sterilis, Dei ope et miraculo concipiens Samuelem; sic exsultavit B. Virgo ex Spiritu Sancto concipiens Emmanuelem: hujus enim typus fuit Samuel. Sicut enim Emmanuel hebr. idem est quod עמנו אל immanu el, id est nobiscum Deus; sic Samuel idem est quod שאול מאל shaul meel, id est postulatus et datus a Deo; vel, ut R. Abraham et Pagninus, Samuel idem est quod שם אל shem el, id est illic Deus, scilicet in utero, non tam Annae, quam B. Virginis. Samuel enim fuit sanctissimus propheta, princeps et salvator Israelis, uti Christus est omnium fidelium. Quocirca canticum hoc B. Virginis plane respondet cantico Annae, I Regum, cap. II. Eadem enim est utriusque materia, idem exsultans spiritus humilitatis, gratitudinis et devotionis in Deum, juxta illa Psaltis: «Anima mea exsultabit in Domino, et delectabitur super salutari suo,» Ps. XXXIV, 9. Porro, S. Augustinus scribens super Magnificat, Virginem duo hic facere docet: primo, Dei bonitatem et misericordiam praedicare, sicut in praeced. vers. ejus potentiam et majestatem; secundo, suavitatem et dulcedinem quam ipsa in conceptione sui filii hauserat, foras effundere; atque in hac re dicit Deiparam imitatam fuisse angelos, qui haec duo in caelis praestant, nimirum Dei majestatem incomprehensibilem meditantur, et ejus ineffabili bonitate atque dulcedine perfruuntur; et sic admirantur, ut diligant et exsultent. Ejus verba sunt haec: «Vidisti majestatem, gustasti suavitatem, ideo quod intus hauseras, foras propinasti, et in justitia ejus exsultasti; quia exsultavit spiritus meus: anima magnificat, spiritus exsultat.» Et iterum: «In Deo salutari meo; Deus potentiam, salutaris misericordiam notat. Duo quippe sunt quae angelorum et hominum beatorum spiritus in illo fonte boni aeterna contemplatione hauriant, incomprehensibilis scilicet majestas Dei et ineffabilis bonitas; quorum alterum castum timorem gerit, alterum dilectionem parit: pro majestate venerantur Deum, et pro bonitate amant, ne vel dilectio sine reverentia dissoluta sit, vel reverentia sine dilectione poenalis. Admirantes enim diligunt, et diligentes admirantur, ut inextinguibiliter per admirationem ardeat dilectio, et suaviter in dilectione ferveat admiratio.» Denique sicut summum beneficium hic conceptionis Verbi B. Virgini fuit collatum, ita summa ipsius de eo fuit exsultatio, ut prae gaudio spiritus ejus e corpore exilire, et in Deum transilire videretur, ac forte reipsa exiliisset, ni Deus illum in corpore sua vi conservasset. Sic enim ipsa post aliquot annos moriens, non morbo, sed amore, gaudio et desiderio videndi filium suum, eoque fruendi mortua est, uti sentiunt Suarez, Canisius, a Castro aliique graves Theologi. Narrat Livius duas feminas Romanas prae gaudio expirasse, cum filios, quos in clade ad Thrasymenum lacum accepta cecidisse putarant, ex inopinato sospites et quasi redivivos viderunt. Polycratam quoque, cum omnes ejus virtutibus applauderent, laetitia exanimatam scribit Plutarchus. Chilon, filium in Olympico certamine victorem et coronatum amplexans, exsultantem animam efflavit. Idem fecere Sophocles et Dionysius, Siciliae tyrannus, uterque accepto tragicae victoriae nuntio, uti referunt Plinius, Valerius Maximus, Volaterranus et alii. Diagoras Rhodius cum duos (vel, ut Gellius, tres) filios athletas eodem die vincere et victores coronari vidisset, populusque gratulabundus flores in eum certatim jaceret, in manibus filiorum prae exsultatione halitum cum vita ultimum emisit, teste Cicerone in Quaestionibus Tusculanis, et Gellio in Noctibus Atticis. Philistion Nicaeus, poeta comicus, Socrati coaevus, nimio risu vitam finiit. Unde illud: «Risu emori.» Quanto potius B. Virgo longe majori gaudio perfusa et quasi ebria exsultantem, imo exilientem spiritum efflasset, ni Deus sua potenti manu eum in corpore continuisset: ita enim exsultavit, ut spiritus ejus totus raperetur et absorberetur in Deum in se incarnatum, in eumque quasi transformaretur. Porro, haec exsultatio non fuit transiens, sed instar habitus perduravit in Virgine per totam vitam, ait Albertus; praesertim quia ipsa assidue versabatur et dissuaviabatur cum suo Jesu. Adjicit Albertus, propter hanc continuam possessionem exsultationis in Deum, Deiparam fuisse mundo et huic mortali vitae funditus supra omnes viatores mortuam, ita ut vita ejus cum Christo in Deo abscondita semper fuerit, et curiae angelicae praesens intra sanctuarium Dei habitaverit, atque adeo, et excellentiori quidem modo quam Paulus et quam ulla alia creatura, potuerit dicere: «Vivo ego, jam non ego, vivit vero in me Christus,» Gal. VI [2:20]. SPIRITUS MEUS. — Id est anima mea, ait Euthymius, Titus et Franciscus Lucas; quasi idem sit «exsultavit Spiritus meus in Deo,» quod «Magnificat anima mea Dominum.» Melius Toletus, Benzonius et alii «spiritum» plus esse censent quam «animam»: quare ipsi per «animam» intelligunt intellectum; per «spiritum» vero voluntatem, q. d. Totis tam intellectus quam voluntatis meae viribus magnifico Deum, in eoque exsulto. Simplicius per «animam» accipias inferiorem partem animae, quae naturalia respicit; per «spiritum,» superiorem, quae spiritalia et divina spectat. Anima enim naturam animae notat; spiritus vero mentem gratia imbutam, et impulsum mentis a Spiritu Sancto inditum. Anima ergo naturalis est et naturalia considerat; spiritus vero supernaturalia et caelestia. Igitur spiritus primo significat mentem; secundo, vehementem mentis impulsum et fervorem ad gaudium et jubilum; tertio, hunc impulsum aspiratum esse a Spiritu Sancto. Porro spiritus, utpote superior, trahit secum animam et corpus, ut et ipsa exsultent, juxta illud: «Cor meum et caro mea exsultaverunt in Deum vivum,» Psal. LXXXIV. Cor enim suum gaudium in carnem totumque corpus diffundit; sed primitus spiritus, sive mens, suum gaudium animae communicat, anima cordi, cor corpori. IN DEO SALUTARI MEO. — Graece σωτῆρί μου, id est salvatore meo. Porro, σωτῆρι respondet Hebr. ישוע Jeshua, id est Jesus, id est salvator, ipsaque salus formalis et causalis. Unde hic vertas, «in Deo Jesu meo.» Alludit enim ad Habac. III, 18: «Ego autem in Domino gaudebo, et exsultabo in Deo Jesu meo.» Vide ibi dicta. Syrus vertit, «in Deo vivificatore meo,» qui scilicet mihi omnibusque fidelibus vitam, id est libertatem, gratiam et gloriam contulit, vel conferet: haec est enim salus nostra quam Christus nobis attulit. «MEO» proprie, primo, quia Jesus meus est filius; secundo, quia idem meus est salvator, tum quia me prae ceteris ab omni peccato praeservavit omnique gratia cumulavit; tum quia fecit me salutis omnium hominum mediatricem, ut ego omnium salvandorum salutis quasi causa sim et mater. Hac de causa S. Cyrillus, hom. 6, habita in Concilio Ephesino in ipso Deiparae templo, ipsam nuncupat «mundi gaudium.» S. Fulgentius, serm. De Laudibus Mariae: «Ex partu Salvatoris facta est Maria fenestra caeli, quia per ipsam Deus verum fudit saeculis lumen. Facta est Maria scala caelestis, quia per ipsam Deus descendit ad terras, ut per ipsam homines ascendere mereantur ad caelos. Facta est Maria restauratio feminarum, quae per ipsam a ruina primae maledictionis probantur esse subtractae.» Vide S. Ephrem, orat. ad Virginem, ubi inter cetera augusta et plurima, haec elogia ei dat: «Regina omnium, spes Patrum. Gloria Prophetarum, Apostolorum praeconium, honor Martyrum, laetitia Patriarcharum, coetus omnium Sanctorum, Virginum corona.» Et inferius: «Ave, Dei splendidissimum vas. Ave, stella fulgentissima, ex qua Christus prodiit. Ave, canticum Cherubim, et hymnus Angelorum. Ave, pax, gaudium et salus mundi. Ave, generis humani laetitia. Ave, Patrum praeconium, et Prophetarum decus. Ave, Martyrum pulchritudo, et corona Sanctorum. Ave, piorum gloria. Ave, praestantissimum orbis terrae miraculum. Ave, paradise deliciarum et immortalitatis. Ave, lignum vitae, gaudium et voluptas. Ave, vallum fidelium, et mundi salus. Ave progenitoris Adae resurrectio. Ave, omnium parens. Ave, fons gratiae et consolationis. Ave, refugium peccatorum et hospitium. Ave, propitiatorium laborantium.» An non ergo meritissimo exsultet B. Virgo in Deo Jesu suo? Denique B. Joannes Damascenus manum, qua apologiam pro cultu SS. imaginum scripserat, sibi fraude Leonis Isaurici, Imperatoris Iconoclastae, amputatam, ac per B. Virginem miraculose restitutam advertens, cecinit: «Exsultavit spiritus meus in Deo salutari meo, et in matre ejus, quia fecit mihi magna qui potens est,» uti ex Joanne patriarcha Hierosolymitano narrat noster Canisius, lib. V De Deipara, cap. XIX, et alii.
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48. QUIA RESPEXIT HUMILITATEM ANCILLAE SUAE: ECCE ENIM EX HOC BEATAM ME DICENT OMNES GENERATIONES. — Dat causam cur exsultet in Deo Jesu suo, quia scilicet ipse respexit, id est benignis oculis aspexit, approbavit, amavit, amplexus est humilitatem Virginis, in eaque sibi complacuit. Unde Theophylactus: «Respexit in me humilem, non ego ad illum respexi: ille me prosecutus est misericordia, ego illum non quaesivi.» Et S. Augustinus, super Magnificat: «Haec est gratia exsultationis suae, quia respexit humilitatem ancillae suae, ac si dicat: Quia de ejus gratia exsulto, ideo ab ipso est quod exsulto; et quia ejus dona propter ipsum diligo, ideo in ipso exsulto.» RESPEXIT. — Audi S. Augustinum hic: «Respicere per gratiam, est prius abjectos et derelictos visitare, cum bona, placatus per misericordiam, subtracta restituit. Rursum per respectum gratiae ad eum se convertit. Bene ergo Maria solam in humilitatem Dominum respexisse testatur, quia divinitatis propitiationem, quam humana natura in primis parentibus per superbiam perdidit, in Maria per humilitatem recuperavit.» S. Bernardus, serm. 57 in Cantica: «Deus respicit terram, et facit eam tremere; e regione respicit Mariam, et infudit gratiam. Respexit humilitatem ancillae suae: ecce enim ex hoc beatam me dicent omnes generationes; non sunt haec verba plorantis aut trepidantis, sed gaudentis.» Hinc ait illi: «Surge, propera, amica mea, columba mea, formosa mea, et veni,» Cant. II et seq. HUMILITATEM. — Graece ταπείνωσιν, id est vilitatem, exiguitatem, abjectionem; hanc enim opponit magnitudini Dei: «Excelsus enim Dominus humilia respicit, et alta a longe cognoscit,» Psalm. CXXXVII [Vulg. CXXXVIII:6]. q. d. Magnifico Deum et in ipso exsulto, quia ipse, cum sit maximus summusque omnium Dominus, me feminarum, imo creaturarum omnium minimam, id est vilissimam, pauperrimam et abjectissimam, oculis benignitatis suae respicere, et in matrem eligere dignatus est. «Humilitas» ergo hic proprie vilitatem significat, non virtutem humilitatis superbiae oppositam; haec enim dicitur ταπεινοφροσύνη: sola enim inter virtutes humilitas seipsam ignorat, et qui se humilem esse jactat, superbus est, non humilis. Ita Theophylactus, Euthymius, Toletus, Franciscus Lucas, Cajetanus, Maldonatus et alii. Sic Lia ait, Genes. XXIX, 32: «Vidit Dominus humilitatem,» id est abjectionem «meam,» qua ego a marito Jacob prae Rachele neglecta et quasi despecta fui. Et Mardochaeus ad Esther, cap. XIV [Vulg. XV], 2: «Memorare dierum humilitatis tuae,» qua olim plebeia et pauper fuisti, non regina, uti jam es. Sic Judith, VI, 15, orat Deum: «Respice ad nostram humilitatem,» id est afflictionem et abjectionem. Sic Christus «reformabit corpus humilitatis nostrae,» id est corpus nostrum vilissimum et miserrimum, per gloriam resurrectionis, Philip. III, 21. Hinc ταπεινός dicitur quasi ἐδαφεινός, ab ἔδαφος, id est pavimentum, sicut humilis ab humo; aut, ut Eustathius, ταπεινός per metathesin quasi πατεινός, id est conculcatus, depressus, a πατέω, id est pessumdo, calco, protero. Hinc τάπης est tapes, sive stragulum, quod calcatur et proteritur. Secundo, tamen per «humilitatem» accipi potest virtus ipsa humilitatis; propter hanc enim B. Virginem Deus respexit, et in matrem elegit. Humilis enim agnoscit in se suas virtutes ut dona Dei, quare inter eas videt quoque suam humilitatem, sed illam non suis viribus, verum Dei gratiae acceptam refert; hinc ταπείνωσις a Septuaginta subinde sumitur pro ταπεινοφροσύνη, ut notat S. Hieronymus, epist. 151 ad Algasiam, Quaest. X. Ita Origenes, S. Augustinus, Beda, Albertus, et fuse Barradius hic, ac S. Bernardus, hom. 1 super Missus est; S. Ildephonsus, serm. 2 De Assumptione; Rupertus, lib. I in Cantica; Ansbertus, lib. II in Apoc.; Emissenus, in Evangel. feriae VI in Adventu; Ribera, in Sophon., cap. II, n. 4. Sicut ergo B. Virgo hic agnoscit se electam in Dei matrem, quod longe majus erat; ita pariter agnoscit se per humilitatem, virginitatem ceterasque virtutes sibi a Deo inditas, ad tantam dignitatem fuisse dispositam et congrue ornatam. Humilis enim suam vilitatem, miseriam, paupertatem, imo suum nihilum agnoscit, ac totum quod est et habet, adscribit Deo; cujus est, dicitque cum Psalte: «Non nobis, Domine, non nobis, sed nomini tuo da gloriam,» Psal. CXIII [Vulg. 115:1]; et cum Paulo: «Qui gloriatur, in Domino glorietur,» II Corinth. XI [Vulg. II Cor. 10:17]. Audi S. Augustinum, serm. 2 De Assumptione: «O vera humilitas, quae Deum hominibus peperit, vitam mortalibus edidit, caelos innovavit, mundum purificavit, paradisum aperuit et hominum animas liberavit! Facta est Mariae humilitas scala caelestis, per quam Deus descendit ad terras! Quid enim est dicere, respexit, nisi approbavit? Multi enim videntur in conspectu hominum humiles esse, sed eorum humilitas a Domino non respicitur. Si enim veraciter humiles essent, deinde ab hominibus non se laudari vellent; non in hoc mundo, sed in Deo spiritus eorum exsultaret.» Nam, ut ait S. Basilius in Constitutionibus Monasticis, cap. XVII: «Humilitas est tutissimus virtutum omnium thesaurus, radix et fundamentum.» Et S. Chrysostomus, hom. 2 in Psal. L: «Sacrificium maximum est humilitas; qui enim peccando se Deo subducit, idem se per humilitatem subjicit, cum convertitur ad paenitentiam.» Denique S. Bernardus: «Est humilitas, quam nobis veritas parit, et non habet calorem; et est humilitas quam charitas format et inflammat. Haec in affectu, illa in cognitione consistit: priore cognoscimus, quam nihil sumus, et hanc discimus a nobis ipsis et ab infirmitate propria; posteriore calcamus gloriam mundi, et hanc ab illo discimus, qui exinanivit semetipsum, etc., quique quaesitus ad regnum fugit, quaesitus ad opprobria, etc., ad crucem, non fugit, sed sponte se obtulit.» Utramque in heroico et eminenti gradu habuit B. Virgo. ECCE ENIM EX HOC BEATAM ME DICENT (Arabicus, dabunt mihi beatitudinem) OMNES GENERATIONES. — Probat B. Virgo Deum respexisse suam humilitatem, carnem in ea assumendo ex effectu, quia scilicet ob hanc Verbi in ea incarnationem, omnes omnium saeculorum generationes eam, ut matrem Dei admirabuntur, venerabuntur et beatam praedicabunt, q. d., ait hic S. Augustinus: «Tu, o Elisabeth, de me dicis: Beata quae credidisti; sed ego dico: Ex hoc nunc (quo concepi Dei Filium) beatam me dicent omnes generationes.» Et nonnullis interjectis: «Maria, quae apud Dominum humilis erat, et apud homines propter Deum abjecta, in utroque se esse respectam testatur; quia et ejus humilitas apud Deum acceptabilis fuit, et ejus humiliatio apud homines in gloriam commutata. Quare sequitur: Ex hoc beatam me dicent omnes generationes.» Alludit ad verba Liae, quae cum ejus ancilla Zelpha peperisset filium, vocavit eum Aser, id est Beatus, dicens: «Hoc pro beatitudine mea: beatam me dicent omnes mulieres.» Hoc est quod Christo acclamavit mulier illa sapiens: «Beatus venter qui te portavit, et ubera quae suxisti,» Luc. XI. ECCE. — Hoc adverbium primo, est nota admirationis, q. d. Ecce rem novam, miram et omnibus saeculis inauditam, ut femina una sit benedicta et beata, imo beatissima prae omnibus angelis et hominibus, cum hucusque omnes feminae in Eva a Deo fuerint maledictae, et tribus poenis, scilicet servitutis, doloris et laboris addictae et afflictae, Genes. III. Secundo, est nota inchoationis et principii, q. d. Ecce ex nunc incipiam beatificari, et deinceps continuo beata praedicabor ab omnibus saeculis. Tertio, est nota indicii et monitionis, q. d. Ecce advertite, o mortales miseri, qui cupitis esse beati, discite a me beatitudinem sitam esse in humilitate, obedientia, gratia et favore Dei, quam per me impetrabitis. Ego enim sum prima beata, per quam Deus ceteros omnes beare destinat. Ad me ergo recurrite meamque opem implorate, ut beati evadatis. BEATAM. — multis nominibus et titulis, quos recenset Joannes Gerson, Cancellarius Parisiensis, in tract. IV, notula 1, super Magnificat: «Dignare nos laudare te, Virgo sancta, o ter quaterque beata. Beata primo, quae credidisti, clamat Elisabeth. Beata secundo, quia gratia plena secundum Gabrielis salutationem. Beata tertio, et benedicta, quia benedictus fructus ventris tui. Beata quarto, quia fecit tibi magna qui potens est. Beata quinto, quia mater Domini. Beata sexto, quia fecundata cum virginitatis honore. Beata septimo, quia nec primam similem visa es, nec habere sequentem.» Inter hos omnes titulos praecipuus et fons ceterorum est, quod B. Virgo a Deo electa et facta sit mater Verbi incarnati. OMNES GENERATIONES. — omnes aetates, omnia saecula, omnes fideles futuri. Audi Hugonem Cardinalem: «Omnes generationes, id est omnes gentes, scilicet Judaeorum et Gentilium, virorum et mulierum, divitum et pauperum, angelorum et hominum, quia omnes per ipsam salutare beneficium acceperunt, homines reconciliationem, angeli reparationem. Christus enim Dei Filius operatus est salutem in medio terrae, id est in utero Mariae, quae quadam mirabili proprietate terrae medium appellatur. Ad illum enim respiciunt, ut Bernardus inquit, et qui habitant in caelo, et qui habitant in inferno, id est in purgatorio, et qui habitant in mundo: primi, ut resarciantur; secundi, ut eripiantur; tertii, ut reconcilientur.» Causam deinde assignans subjicit: «Ex hoc ergo beatam te dicent omnes generationes, o beata Virgo, quia omnibus generationibus vitam, gratiam et gloriam genuisti: mortuis vitam, peccatoribus gratiam, miseris gloriam; ideo dicitur, Judith, XV, 10: 'Tu gloria Jerusalem, tu laetitia Israel, tu honorificentia populi nostri, quia fecisti viriliter': primum est vox angelorum, quorum ruina per ipsam reparata est: secundum est vox hominum, quorum tristitia per eam laetificata est; tertium est vox mulierum, quarum infamia per ipsam deleta est; quartum est vox mortuorum, quorum captivitas per eam reducta est.» Sic et Albertus Magnus hic. Prophetat hic virgo se ab omnibus saeculis beatam praedicandam, celebrandam et invocandam. Prophetiae hujus veritas ex eventu clara est. Videmus enim B. Virginem ab omnibus nationibus et saeculis tot sacellis, templis, festis, congregationibus, Religionibus, votis, supplicationibus, litaniis, etc., coli et celebrari, quod ceteri Sancti simul juncti non obtinent; imo soli B. Virgini tribui cultum hyperduliae, sicut Deo cultum latriae; ceteris vero Sanctis cultum duliae. Te ergo, o Deipara Virgo, beatam praedicabunt omnes generationes. Tuam sanctitatem, tuam virginitatem, tuam humilitatem, tuam maternitatem celebrarunt, celebrant et celebrabunt omnes omnium temporum Christiani: vivat tuum decus, tua laus, tua gloria, quamdiu vivent angeli; quamdiu vivent homines, quamdiu vivet Christus, quamdiu Deus erit Deus, in omnia saeculorum saecula.
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49. QUIA FECIT MIHI MAGNA (Graece μεγαλεῖα, id est magnalia) QUI POTENS EST. — Syrus, quia egit apud me magnifica ille qui potens est. Incarnatio enim Verbi majus est opus quam creatio totius mundi. Quocirca B. Virgo, utpote mater Dei, major est omnibus angelis, omnibus hominibus omnibusque creaturis simul sumptis. Audi S. Augustinum hic: «Magnum fuit, ut virgo sine virili semine filium conciperet. Magnum fuit, ut Dei Patris Verbum carne sua indutum utero gestaret. Magnum fuit, dum se ancillam confessa esset, ut mater fieret sui plasmatoris.» Idem, serm. 25 De Sanctis, qui est secundus De Assumptione Mariae, ait: «Quae tibi magna fecit, Domina, quae gloriosa, Virgo, ut dici beata merearis? Puto, imo veraciter credo, ut creatura ederes Creatorem, famula Dominum generares.» «Admirabilia, ait Titus, per me operatus est potens ille: nam cum virgo sim, praepotenti illi voluntate naturae fines supergressa concepi, nulliusque viri commercio usa, digna effecta sum, quae non cujusvis promiscue, sed unigeniti Filii Dei mater fierem.» Hoc addit B. Virgo, ait Titus, primo, «ne quis tanto huic mysterio fidem detrahat; quae enim dicit, huc spectant: Nemo, si virgo concepi, miretur; nam qui id operatus est, omnipotens Deus est.» In hoc ergo mysterio «tota ratio facti, ut ait S. Augustinus, epist. 3, est potentia facientis, qui facit mirabilia magna solus,» Psal. CXXXV, 4, et ut ait Job, V, 9, «qui facit magna, et inscrutabilia, et mirabilia absque numero.» Secundo, ut ostendat Virgo in se completum esse quod promiserat angelus, vers. 35: «Virtus (Graece δύναμις, unde δυνατός) Altissimi obumbrabit tibi.» Alludit ad Isaiae VII, 14: «Ecce virgo concipiet, et pariet filium, et vocabitur nomen ejus Emmanuel,» id est nobiscum fortis, scilicet Deus; et cap. IX, 6: «Parvulus natus est nobis, et filius datus est nobis, etc. Et vocabitur nomen ejus admirabilis, consiliarius, Deus fortis»: Hebr. אל גבור el ghibbor, id est validus, fortis ut gigas. Unde ejus ortum annuntiavit Gabriel, quod nomen potentiam et fortitudinem Dei significat. ET SANCTUM NOMEN EJUS. — Ostendit Virgo in se adimpletum esse illud promissum angeli, vers. 35: «Spiritus Sanctus superveniet in te»; ideoque dicit: «Et sanctum nomen ejus,» scilicet Spiritus Sanctus, q. d. Quia virtus Altissimi mihi obumbravit, et Spiritus Sanctus supervenit in me, beatam me dicent omnes generationes: illa enim duo me bearunt et beatam effecerunt. Jam quoad sensum primo, Toletus et Franciscus Lucas censent virginem hic duo magna a Deo sibi facta celebrare, scilicet: primo, incarnationem Verbi, per quam facta est mater Dei, ideoque Domina et Regina omnium angelorum et hominum, et propter hoc dicere: «Quia fecit mihi magna qui potens est»; hoc enim fuit opus summae Dei potentiae; secundo, suam ad hanc incarnationem in se peragendam dispositionem et sanctificationem, et propter hoc dicere: «Et sanctum nomen ejus.» Ut enim fuit opus potentiae Deum fieri hominem ex virgine, ita opus sanctitatis fuit virginem praeparare, ab omni sorde et labe praeservare, corpore et anima sanctificare, atque omnino talem reddere, quae idonea esset ad concipiendum in suo utero Dei Verbum sanctum et immaculatum. Cum ergo virgo ab utroque hoc sciret se praedicandam esse beatam inter Christianos, utrumque Deo adscribit, volens omnia in Deum referri, qui nominatissimam suam, tum potentiam, tum sanctitatem, pietatem, bonitatem ac misericordiam ita in eam exeruerit, ut non tam ipsa, quam ipse ab omnibus saeculis laudari ac praedicari mereatur. Nam B. Virgo a Spiritu Sancto ita sanctificata est, ut nullum omnino peccatum contraxerit, utque in gratia et sanctitate longe omnes angelos etiam Seraphinos superarit. Audi et Hugonem Cardinalem duodecim magnalia Virginis enarrantem: «Primum fuit in utero matris sanctificatio; secundum, angeli salutatio; tertium, gratiae plenitudo; quartum, filii conceptio; quintum, fecunda virginitas; sextum, virginalis fecunditas; septimum, honorata humilitas; octavum, obedientiae promptitudo; nonum, fidei devotio; decimum est prudens verecundia; undecimum, verecunda prudentia; duodecimum, dominium caeli.» Vide D. Thomam, I parte, Quaest. XXV, art. 6, ubi docet Deum meliora opera posse facere quam fecerit, exceptis tribus, scilicet incarnatione Verbi, maternitate Dei, et beatitudine hominis, quae in Dei visione consistit; his enim nil melius, nec majus Deus facere potest, quia Deo ipso nil potest esse majus vel melius. Denique vide septem privilegia magna, imo maxima a Deo data B. Virgini; quae recenset S. Bonaventura in Speculo, cap. VI et seq. Hac de causa B. Virgo a S. Cyrillo, hom. contra Nestorium, vocatur «Forma Dei (utique formosissima), margarita orbis terrarum.» A Damasceno, orat. 1 De Nativitate Virginis, «animatum Dei simulacrum.» A S. Bernardo, serm. 2 De Pentecoste, «negotium saeculorum, ad quod respiciunt et qui in caelo habitant, et qui in inferno, et nati natorum, et qui nascentur ab illis.» A S. Ignatio, epist. 1 ad Joan. Apost., «caeleste prodigium, et sacratissimum spectaculum.» A S. Petro Chrysologo, serm. 146, «collegium sanctitatis,» in quo Deus omnes gratias in alios Sanctos dispertitas, quasi corrivatas colligit. Ab Hesychio, episcopo Hierosolymitano, hom. 2 De S. Maria, «universum Trinitatis complementum; quia et Spiritus Sanctus adveniebat atque hospitabatur, et Pater adumbrabat, et Filius utero gestatus inhabitabat.» QUI POTENS EST. — Graece ὁ δυνατός. Est hoc unum e decem nominibus Dei: sic enim Septuaginta vertere solent Hebr. גבור ghibbor, id est potens, validus, gigas; unde «Gabriel,» id est fortitudo Dei; ac Noster Hebr. שדי saddai vertere solet, omnipotens: de quo nomine multa dixi, Genes. XVII, 1, ubi inter alia ostendi, quod saddai idem sit quod mammeus, vel sufficiens et abundans bonis omnibus, ut ea instar mammae largiter in omnes effundat; hoc enim Deus nusquam magis fecit, quam in incarnatione Verbi. Secundo, planius et plenius utrumque Virginis elogium referas ad utrumque, scilicet tam ad incarnationem Verbi, quam ad suam ad hoc praeparationem et sanctificationem: utraque enim fuit opus eximiae, tam potentiae quam sanctitatis Dei, quia utraque peracta est ex superveniente in Virginem Spiritu Sancto, ad sanctificandum tam Christum quam B. Virginem, juxta illud angeli oraculum: «Quod enim ex te nascetur sanctum, vocabitur Filius Dei,» vers. 31. Christus enim fuit Sanctus Sanctorum, id est fons sanctitatis totum mundum sanctificans. Sensus ergo est: «Et sanctum nomen ejus,» q. d. Nomen Dei est «sanctus,» hoc est, Deus ipse suo nomine significatus, est «sanctus,» hebr. קדש cados, id est omnem habens puritatem, sanctimoniam, virtutem, perfectionem, ideoque ipse omnibus modis est venerandus, adorandus et celebrandus; ἅγιος enim, id est sanctus, dicitur ab ἅζω, id est, colo, veneror. Unde ἅγιος dicitur is qui ob virtutem et sanctitatem omnibus est reverendus. Sanctus ergo est Deus tum in omnibus operibus suis, tum maxime in sanctissimo hoc incarnationis Verbi mysterio, quo Christum, B. Virginem et fideles omnes sanctificavit. Nota: Copula «et» hic notat tum causam, tum effectum: causam, q. d. «Et,» id est «quia,» Deus est sanctus, imo ipsa increata et immensa sanctitas, idcirco fecit in me haec magnalia sanctissima incarnationis Verbi, ut ex me virgine, inoperante Spiritu Sancto, nasceretur sanctum, id est Sanctus Sanctorum, uti praedixit et promisit angelus: ad eum enim alludit Virgo illique applaudit; idque fecit ob finem sanctissimum, ut scilicet per Christum sanctum peccata aboleret, et peccatores sanctificaret, itaque eos ad salutem aeternam deduceret. Alludit ad illud Daniel. IX, 24: «Ut consummetur praevaricatio, et finem accipiat peccatum, et deleatur iniquitas, et adducatur justitia sempiterna, etc., et ungatur Sanctus Sanctorum.» Effectum, q. d. Ex hoc magno Dei opere, scilicet ex miro hoc incarnationis Verbi in me mysterio, hic sequetur effectus, ut fideles omnes summe sanctificent et glorificent Deum tanti sacramenti opificem. Ita S. Augustinus, Jansenius et alii. Magis proprie tamen et primario τὸ «et» videtur notare causam, secundario vero et consecutive effectum. Denique Deus incarnatus dicitur sanctus, quia assumpsit carnem et sanguinem immolandum Deo, tum in vita, tum in cruce et morte pro salute hominum. Nam, ut ait S. Isidorus, lib. XV Origenum, cap. XIV: «Nihil sanctum apud veteres dicebatur, nisi quod hostiae sanguine esset consecratum aut conspersum. Item sanctum quod extat sanguine sancitum: sancire autem est confirmare.» Vide Apostolum, Hebr. IX, 12 et seq. S. Augustinus vero, lib. II De Sermone Domini in monte, cap. XXXI: «Sanctum est quod violare atque corrumpere nefas est, cujus utique sceleris conatus et voluntas tenetur rea, quamvis illud sanctum, natura inviolabile atque incorruptibile maneat.» S. Bernardus autem, serm. 5 in Vigilia Nativitatis, sanctitatem in clementia et mansuetudine collocat, juxta illud de Mose: «In fide et lenitate ipsius sanctum fecit illum,» Eccli. XLV. Unde subjungit: «Sane ut perfecta sit sanctificatio, etiam mansuetudinem et gratiam socialis vitae a Sancto Sanctorum discamus oportet, sicut ipse ait: Discite a me, quia mitis sum et humilis corde. Quid enim hujusmodi hominem discere prohibet deliciis affluentem, qui suavis et mitis, et multae misericordiae, omnibus omnia factus est, et universos perfundit oleo quodam mansuetudinis et lenitatis, quo sic infusus est, sic perfusus etiam et superfusus, ut stillare videatur undique?» Hinc aliqui recentiores τὸ «et sanctum nomen ejus,» referunt ad vers. seq. «et misericordia ejus,» etc., quasi haec sit Dei sanctitas. Verum ad litteram referendum est ad id quod praecessit, ut dixi. Porro, divinae sanctitatis ideam nobis imitandam graphice depingit S. Bernardus in Humberto monacho, serm. De obitu ejus: «Erat humilis corde, dulcis sermone, strenuus opere, fervens charitate, in commisso fidelis, in consilio circumspectus et prudens. Compositus erat super omnes homines, quos viderim in diebus istis, unus et idem perseverans omni tempore et omni hora. Plane in semitis Domini Jesu posuit vestigia, nec retraxit pedem, donec cursum itineris consummaret. Ille fuit pauper, pauper etiam iste fuit. Vixit ille in laboribus, et hic in laboribus multis. Crucifixus est ille, et iste multis et magnis crucibus affixus, stigmata Jesu tulit in corpore suo, adimplens ea quae deerant passionum Christi etiam in carne sua; resurrexit ille, iste resurgit; ille ascendit in caelum, iste creditur ascensurus.» Hinc Euthymius, in Psalm. XI: «Ille proprie ὅσιος dicitur, qui pietatem et religionem colit, quae ad Deum pertinet; ἅγιος vero ille, qui per semitam virtutum divinitatis efficitur particeps.» Porro, «sanctus» Hebraice dicitur קדש cados, id est ab omni vitio, labe, imo et vulgi consuetudine semotus et separatus, qualis imprimis est Deus, cujus sanctitas et majestas adeo semota est, alta et eminens, ut omnes deos, angelos et homines in infinitum transcendat. Unde S. Dionysius, De Divinis Nominibus, cap. XII: «Cum sanctitas sit ab omni labe immunis, et omnino perfecta et immaculata munditia; hinc Deus a munditiae et virtutum omnium, quibus plenissimus est, exuberantia Sanctus Sanctorum nuncupatur.» Verba S. Dionysii, quia fusa sunt, in pauca contraxi. Et Beda: «Sanctum nomen ejus vocatur, quia singularis culmine potentiae transcendit omnem creaturam, atque ab universis quae fecit, longe segregatur. Quod Graeca locutione melius intelligitur, in qua ipsum verbum quod dicitur ἅγιον quasi extra terram esse significat: cujus etiam nos imitatione, pro modulo nostro segregari praecipimur ab omnibus qui non sunt sancti, nec Deo dedicati, dicente Domino: Sancti estote, quia et ego sanctus sum; quicumque enim se Deo consecraverit, merito extra terram et extra mundum videbitur. Potest enim et ipse dicere: Super terram ambulantes, conversationem in caelis habemus.» Symbolice: Deus suum nomen שדי saddai, id est mammeus, liberalis, revelavit Abrahae, Genes. XVII, 1; Mosi vero nomen suum proprium יהוה Jehova (quem Varro, ait S. Augustinus, lib. I De Consensu Evangelistarum, cap. XXII, ex similitudine nominis, censuit esse Jovem, deum Romanorum; sed falso), id est «ens,» sive «qui est, et omnibus dat esse,» Exod. VI, 3; B. Virgini vero hoc loco revelat nomen suum «sanctus,» quia sanctitatem suam in eam effudit per Sanctum Sanctorum, id est Christum, qui in omnes fideles suam sanctitatem velut sol diffusurus erat. Hinc nonnulli per «sanctum» Dei nomen accipiunt nomen Jesu; hoc enim sanctius et venerabilius est nomine «Jehova,» uti ostendi Numer. XIII, 17. Christiani ergo a Christo vocati ad plenam sanctitatem, sancti esse debent; unde a Paulo passim vocantur sancti, imo sanctiores omnibus fidelibus, qui fuerunt sub Mose, Abraham, Noe, Adam, etc. Christianismus enim nil aliud est, nisi vita Christi, sive professio sanctitatis Christi. Christianus ergo ita vivat, uti decet discipulum Christi, ut vita ejus viva sanctitatis Christi sit imago; ut quisquis eum videt et audit, in eo Christum sibi videre et audire videatur.
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50. ET MISERICORDIA EJUS A PROGENIE IN PROGENIES (Syrus, aetates; Arabicus, in generationem generationum) TIMENTIBUS EUM. — «Misericordia,» Graece ἔλεος, quae vox respondet Hebraice חסד chesed, id est pietas, bonitas, beneficentia, liberalitas, q. d. Deus uti summe potens est et sanctus, sicut jam dixi, ita pariter summe misericors est, idque continuo et semper in omnes, qui quavis aetate eum amant, ideoque timent eum offendere; quapropter mandatis ejus studiose obtemperant uti ego semper eum amavi, timui, eique per omnia obedire sategi. Haec est enim secunda hujus cantici pars, qua B. Virgo a propriis sibi beneficiis a Deo collatis, transit ad communia toti Israeli, id est omnibus fidelibus praestita, ut dixi vers. 46.
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51. FECIT POTENTIAM (Syrus, victoriam; Arabicus, virtutem) IN BRACHIO SUO: DISPERSIT (Syrus, dissipavit) SUPERBOS MENTE CORDIS SUI. — Laudavit Virgo Dei clementiam et misericordiam in pios se timentes, nunc ex adverso laudat ejusdem severitatem et justitiam in impios ipsum contemnentes. IN BRACHIO SUO. — Anthropopathōs Dei robur et potentia significatur per manum, digitum, dextram; sed maxime per brachium; virorum enim vires resident, seseque exerunt in brachiis et lacertis. Sensus ergo est, q. d. Deus potenti sua fortitudine ceu brachio suo, multa potenter operatus est ab omni aevo, uti cum Pharaonem per Mosen; Chananaeos per Josue et Judices; Philistinos, Ammonitas, Moabitas, Idumaeos per Davidem contrivit, vicit, subjugavit: multo magis jam idem Deus in me potenter incarnari facit Christum, per quem potenter debellabit Luciferum, infernum, mortem, peccatum omnesque impios. Unde Beda et Theophylactus mystice per «brachium» hic intelligunt Filium Dei in Virgine incarnatum. Hic enim est Dei virtus, I Cor. I, 24. Alludit ad Isaiae LIII, 1: «Brachium Domini cui revelatum est?» Vide ibi dicta. DISPERSIT SUPERBOS MENTE CORDIS SUI. — Uti dispersit, disjecit et evertit Pharaonem, Nabuchodonosor, Arphaxat, Salmanasar, Baltassar, Antiochum, etc. Nota: Τὸ «sui» nonnulli ad cor Dei referunt, q. d. Deus suo corde, id est voluntate et decreto dispersit superbos. Ita S. Augustinus hic: «Et hoc, mente cordis sui; id est in profundo consilio suo dispersit eos. Profundum consilium fuit, ut pro me Deus fieret homo, et innocens pateretur, ut redimeretur nocens; et hoc erat consilium, nec poterat illud diabolus praevidere, sed captus homo Leviathan.» Hanc expositionem sequitur Carthusianus: «Mente, id est intentione et libito cordis, id est intellectus sui, quo cuncta discernit, judicat et disponit.» Verum ex Graeco liquet τὸ «sui» referendum esse non ad cor Dei, sed ad cor superborum. Graece enim est αὐτῶν, id est ipsorum, uti vertit Syrus et Arabicus. Unde Euthymius: «Deus dispersit eos, qui corde suo erant superbi.» Alii significantius τὸ «sui» referunt ad «dispersit,» q. d. Deus superbos dispersit mente, id est per mentem, aut, ut Graece est, διανοίᾳ, id est per cogitationem cordis ipsorum, quia scilicet superba eorum consilia et machinationes in ipsorummet exitum retorquet, ut eos dispergat, juxta illud Job, V: «Qui apprehendit sapientes in astutia eorum,» uti fecit Pharaoni insequenti Hebraeos per mare Rubrum, illum in eodem mari cum omnibus suis submergendo; et fratribus Josephi, qui eum vendiderunt ut perderent, sed Deus per hoc Josephum sublimavit fratresque ipsum adorare coegit. Lepidum est quod S. Antoninus, part. II, tit. III, cap. II, narrat de quodam tyranno, qui radi de libris imperavit ex Mariae cantico: «Dispersit superbos mente cordis sui: deposuit potentes de sede, et exaltavit humiles»; quod se de sua sede posse deponi negaret. Cum semel post balneum, inquit, vestes illius angelus ipsum referens induisset, ac domum cum aulicis venisset, ille vero laceras vilesque sumere coactus, illuc reversus in aulicos diras et minas jactaret, pro stolido habitus ad angelum deductus est, qui verus princeps habebatur; a quo, postquam eum aulici effuse risissent, in penetrale admissus, deque modestia monitus, proprias vestes induit, ac deinceps in honore tanquam legitimus herus habitus est. Aliud exemplum huic simile de clerico ridente sententiam Christi: «Qui se humiliat, exaltabitur,» ex beato Petro Damiano recensui, Matth. XXIII, 12. SUPERBOS. — Nonnulli nomen «superbus» derivant a Graeco ὑπέρβιος, id est superviolentus, id est valde violentus, quia qui sunt superbi, sunt et violenti, ac in alios contumeliosi et injurii, uti fuere Imperatores et tyranni jam citati, sed horum vim majori vi consilii sui dispersit Deus. Alii «superbio» derivant a «super» et «eo»: superbus enim vult alios supergredi. Sic «mens» dicitur quasi «eminens»; est enim altior animi pars, qua superbi alta sua consilia destruunt. Albertus vero hic notat «mentem» a «metiendo» dici; quoniam ea quae corde revolvimus et tractamus, mente mensurantur. Superborum vero mens est eorum mensura, quatenus fastum et altitudinem quam corde tractant, ad effectum perducunt: a mente autem cordis disperguntur, quando inique conceptum et tractatum perficere non possunt, juxta illud Isai. VIII, 10: «Inite consilium, et dissipabitur: loquimini verbum, et non fiet.»
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52. DEPOSUIT (Syrus, deturbavit) POTENTES DE SEDE, ET EXALTAVIT HUMILES. — Uti deposuit de solio regali superbum Saulem, subrogando ei humilem Davidem; sic superbo Aman subrogavit humilem Mardochaeum et Vasthi Estherem. Sic Josue, XII, 7, percussit triginta unum reges Chananaeos, eorumque regna sibi et Israeli subdidit. Idem fecit, facit et faciet Deus omni saeculo. Quare haec praeterita «fecit, dispersit, deposuit, exaltavit,» etc., amplissime accipienda sunt, ut quodlibet tempus significent, tam futurum quam praesens et praeteritum more Hebraeorum. «Deposuit,» ergo deponit et deponet. POTENTES. — Graece δυνάστας, id est dynastas, principes; nam a δύνασθαι, id est potentia, dicti sunt dynastae, id est potentes. Alludit Virgo ad Davidem qui, Psalm. CXII, 6, ita de Deo canit: «Suscitans a terra inopem, et de stercore erigens pauperem; ut sedeat cum principibus, cum principibus populi sui.» Et ad Annam quae, I Reg. II, 7, ita jubilat: «Dominus pauperem facit, et ditat; humiliat, et sublevat: suscitat de pulvere egenum, et de stercore elevat pauperem, ut sedeat cum principibus, et solium gloriae teneat.» Porro, tum alias saepe, tum sub tempus nativitatis Christi Deus deposuit potentes de sede, toto pene orbe, quem sublato Julio Caesare, Pompeio, Lepido, Antonio ceterisque regibus, principibus et tyrannis, uni subjecit Augusto Caesari, qui typus fuit Christi, aeque ac fuerat Cyrus, Isai. XLV, 1. Unde, nato Christo, nomen Domini sibi oblatum recusavit. Ita ex Philone et aliis Baronius initio Annalium. Tunc quoque Deus deposuit de sede Hyrcanum et Aristobulum de principatu Judaeae inter se contendentes; in quibus desiit stirps et successio Assamonaeorum, puta Judae, Jonathae et Simonis Machabaeorum. Herodes quoque infanticida regno et vita privatus est; ac paulo post tota ejus progenies regia interiit, aeque ac Augusti Caesaris, scilicet ut significaretur Christum jam esse natum illique regnum omne deberi et praeparari, uti praedixit Daniel, cap. VII, vers. 13.
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53. ESURIENTES (πεινῶντας, id est famelicos) IMPLEVIT (Syrus, saturavit) BONIS, ET DIVITES DIMISIT INANES. — Sic esurientes Hebraeos (qui erant ad tricies centena hominum millia) manna de caelo pluente aluit in deserto per quadraginta annos. Sic eosdem induxit in terram promissam lacte et melle manantem, expulsis Chananaeis et fame tabescentibus. Sic Eliam esurientem Deus pavit per angelum, Danielem in lacu leonum per Habacuc, Paulum primum eremitam per corvum. Sic et B. Virginem esurientem et sitientem justitiam pavit Verbo incarnato, ac eodem fideles omnes pascit in Eucharistia magisque pascet in caelo. Hoc enim hic intendit significare Spiritus Sanctus, et hoc ad praesens incarnationis negotium pertinet. Alludit ad illud Annae, I Reg. II, 5: «Impleti prius pro panibus se locaverunt, et famelici saturati sunt.» Et ad illud Davidis: «Divites eguerunt et esurierunt, inquirentes autem Dominum non minuentur omni bono,» Psal. XXXIII, 11. Per «esurientes» ergo intelliguntur pauperes; his enim opponit divites.
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54. SUSCEPIT ISRAEL PUERUM SUUM, RECORDATUS MISERICORDIAE SUAE. — «Suscipere» in Scriptura, praesertim Psalmis, est amplissimae significationis. Significat enim assumere, manum porrigere, adjuvare, amplecti, erigere, defendere, promovere, etc. Sensus ergo est, q. d. Deus populum Israeliticum, quem quasi puerum, id est filium vel servum suum tenere diligebat, jam quasi collapsum manu apprehendit, erexit, adjuvit, restituit, et omni benevolentiae et beneficentiae genere prosecutus est. Fecit id Deus olim saepius per Mosem, Josue, Samuelem, Davidem, Ezechiam, Josiam, Esdram, Zorobabel, Machabaeos, etc., sed nunc maxime id fecit mittendo Israeli Messiam ipsi promissum; hic enim in utero meo, ex me, quae sum Israelita, carnem suscepit. Tunc enim plane collapsa erat respublica et Ecclesia Israelis, id est populi Judaici, cum et sceptrum ab eis ablatum esset, et translatum ad Herodem et Romanos, atque pontifices et sacerdotes suis lucris commodisque intenti, populi salutem negligerent: quare populus tunc graviter afflictus, variis tum animae, tum corporis miseriis laborabat. Deus ergo misit opportune tunc Christum, ut ex eis omnibus suum Israelem, id est omnes fideles, tam ex Judaeis quam ex Gentibus ad se conversos eriperet. Unde S. Augustinus: «Suscepit Israel, non quem invenit Israel, sed ut faceret Israel, suscepit: sicut medicus aegrotum, ut sanaret infirmum, et redimeret captivum; ut justificaret impium, et salvaret justum.» Israel enim Hebraice idem est quod vir videns Deum, aut potius dominans Deo, Genes. XXXII, 28. Est enim haec tertia pars hujus cantici, qua B. Virgo a communibus beneficiis olim Israeli a Deo praestitis, redit ad proprium hoc et peculiare Messiae jam in se incarnati, quod omnium fuit maximum et praestantissimum. RECORDATUS MISERICORDIAE SUAE. — Causa enim cur Deus miserit Christum, fuit communis Israelis et totius generis humani, morti et gehennae ob peccata addicti, miseria, cujus miserens Deus misit Christum, ut ab illa nos eriperet, et Deo caeloque restitueret. Unde S. Leo, serm. 1 De Jejunio decimi mensis: «Causa reparationis nostrae non est, nisi misericordia Dei.» Hujus Deus dicitur quasi postliminio «recordatus,» quia post quatuor annorum millia, quibus homines in sua miseria relinquens, misericordiae suae patribus promissae videbatur oblitus, nunc ejus quasi recordatus, illam per Christum reipsa exhibuit. Haec enim misericordia non est alia, quam salus per Christum allata.
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55. SICUT LOCUTUS EST AD PATRES NOSTROS, ABRAHAM, ET SEMINI EJUS IN SAECULA. — Τὸ «sicut» et cetera usque ad «Abraham» parenthesi intercipienda sunt, ut patet ex Graeco, et ex eo quod subdit: «semini»; alioqui enim dicendum fuisset «ad semen,» sicut dixerat «ad patres.» Significat ergo Virgo misericordiam hanc, id est salutem allatam per Christum, a Deo ab olim fuisse promissam patribus, ut Adae, Genes. III, 15; Abrahae, Genes. XXII, 18; Davidi, II Reg. VII, 12, et ceteris, q. d. Haec Christi incarnatio non est res fortuita, sed ab aeterno a Deo ad salutem Israelis totiusque mundi, magno consilio provisa et decreta, ac in tempore ab origine mundi Patriarchis omnibus promissa: quare ipsi eamdem avidissime desiderarunt, et ardentissimis suspiriis a Deo postularunt, sed non obtinuerunt, quia Deus huic tempori et aetati tantum donum reservare et exhibere decrevit. ABRAHAM, ET SEMINI EJUS IN SAECULA. — «Abraham» est dativi casus, ut patet ex Graeco, et ex τῷ «semini.» Haec verba enim referenda sunt, non ad «patres nostros,» utpote parenthesi intercepta, sed ad τὸ «recordatus misericordiae suae,» quod praecessit, q. d. Deus incarnando Christum, recordatus est misericordiae suae, olim ab eo Abrahae et semini, id est posteris ejus Israelitis, promissae. Christus enim proprie Israelitis fuit promissus; ab eis tamen, utpote Christum repellentibus, illam derivavit Deus ad Gentes, quae avide Christum susceperunt. Abrahae meminit, tum quia hic fuit primus Patriarcha Israelis; tum quia hic fide excelluit, ideoque a Deo nuncupatus est Pater credentium, ac promissionem de Christo ex semine ejus nascituro, per quem omnes gentes benedicendae, id est salvandae forent, accepit, Genes. XXII, 18. Quocirca hoc semen, id est filii et posteri Abrahae, intelligendi sunt non carnales, puta Judaei secundum carnem ex Abraham prognati, sed spirituales, puta fideles tam ex Gentibus, quam ex Judaeis in Christum credentes: hi enim fidem Abrahae quasi patris credentium imitantur, uti dixi vers. 32, ac diserte docet Apostolus, Rom. cap. IX, vers. 8. IN SAECULA. — Haec vox referri potest tum ad τὸ «semini,» q. d. Semini Abrahae duraturo «in saecula,» id est in perpetuum; tum ad τὸ «misericordiae,» vers. 54, q. d. Recordatus est Deus misericordiae suae, id est salutis dandae per Christum, eamque voluit durare non centum vel mille annos, sed in saecula saeculorum, id est in aeternum. Eodem redit uterque sensus. Ita Jansenius, Maldonatus, Franciscus Lucas et alii.
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56. MANSIT AUTEM MARIA CUM ILLA QUASI MENSIBUS TRIBUS, ET REVERSA EST IN DOMUM SUAM. — «Mansit,» serviens Elisabethae cognatae suae jam partui vicinae, eamque suis sanctis obsequiis et alloquiis recreans, et magis sanctificans, aeque ac Joannem ventre ejus contentum. Ita S. Ambrosius: «Non sola familiaritatis est causa, quod diu mansit, sed etiam tanti vatis profectus. Nam si primo ingressu tantus profectus extitit, ut ad salutationem Mariae exsultaret infans in utero, et impleretur Spiritu Sancto mater infantis: quantum putamus, usu tanti temporis S. Mariae addidisse praesentiam!» Sic et Origenes hic, homil. 9, docet per hos tres menses, tam Joannem quam Elisabetham, ex praesentia Virginis mire in sanctitate profecisse: «Exercebatur ergo, et quasi in athletico sancta matre (ut mater Joannis esset quasi agon et locus certaminis athletici) per tres menses ungebatur Joannes, et praeparabatur in matris utero, ut mirabiliter natus mirabilius nutriretur»: non enim hic lactationis, aut nutricum et gerularum ejus ulla fit mentio, sed tantum dicitur: «Et erat in deserto usque ad diem ostensionis suae ad Israel.» QUASI MENSIBUS TRIBUS — id est usque ad nativitatem Joannis. Venit enim sexto mense a concepto Joanne, ut patet vers. 26. Joannes autem natus est tertio post mense, puta mense nono a conceptione sua. Quaeritur hic, an B. Virgo manserit usque ad partum et nativitatem Joannis, illique interfuerit? Negant Theophylactus, Euthymius, Jansenius. Probant primo, quia B. Virgo venit mense sexto, et mansit quasi mensibus tribus; ergo discessit ante nonum mensem finitum, ac proinde ante partum Elisabethae; secundo, quia post discessum Virginis narrat Lucas partum Elisabethae, atque in eo nullam Virginis facit mentionem; tertio et maxime, quia castissimam Virginem partui interesse non decebat; quarto, quia conveniebat ut turbam in partu affluxuram effugeret. Contrarium tamen aeque est probabile, imo probabilius, idque plures sentiunt, scilicet Origenes, S. Ambrosius, Beda, Maldonatus, Toletus, Franciscus Lucas. Probatur primo, quia incivile fuisset usque ad partum manere, et immediate ante partum discedere; secundo, quia in partu maxime Virginis praesentia, ope et consolatione egebat Elisabetha; tertio, quia Virgo ad hoc mansit per tres menses, ut Joannem orbis miraculum et Christi sui praecursorem cerneret, amplecteretur et benediceret, ac vicissim ut Joannes jam natus matrem Domini, et in ea Christum Dominum cerneret, salutaret et veneraretur. Unde Beda: «Tamdiu mansit Maria, donec Elisabeth partus tempore completo, praecursoris Domini sui, propter quem maxime venerat, nativitatem videret.» Ad primum respondeo, τὸ «quasi» significare hic non diminutionem, sed augmentum, q. d. Mansit circiter per tres menses, et paulo amplius. Adde potuisse nasci Joannem in fine trium mensium; multae enim proles nascuntur nono mense necdum expleto. Ad secundum, Lucas prius voluit pertexere totam historiam visitationis B. Virginis, deinde nativitatem Joannis ex ordine recensere, ne unam rem cum alia confunderet. Ad tertium, B. Virgo ipsa hora partus se subduxit in cubiculum, orans pro felici partu: partus autem curam permisit obstetricibus, ad quas illa pertinebat; hoc enim, vel simile, decorum eam servasse par est credere. Ad quartum, turba affluentium parva fuit, et si magna fuisset, majorem fecisset Virgo fructum, pluribus annuntiando praecursorem Christi jam esse natum, aliisque suis piis sermonibus. ET REVERSA EST IN DOMUM SUAM — in Nazareth. Domus haec Virginis ab angelis translata Lauretum, religiose ibidem visitur et colitur, uti dixi.
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57. ELISABETH AUTEM IMPLETUM EST TEMPUS PARIENDI, ET PEPERIT FILIUM. — Visitationi B. Virginis subjungit Lucas partum Elisabethae, velut effectum causae. B. Virgo enim suis meritis et precibus impetravit felicem ejus partum, ac Joannis tum nativitatem, tum sanctitatem; ad hoc enim venerat ex Nazareth, et manserat cum ea per tres menses. Symbolice: Origenes hic, hom. 9: «In Scriptura nusquam dicitur in ortu peccatoris, completum est tempus ut pareret; sed ubicumque justus nascitur, ibi complentur dies. Ortus justi plenitudinem habet, peccatoris nativitas vacuitatem et inanitatem.» ET PEPERIT FILIUM — Joannem Baptistam die 24 junii: tunc enim quotannis Ecclesia ejus unius natalem communi omnium gaudio celebrat, pariter et Christi. In ceteris enim Sanctis celebrat diem non natalem, sed fatalem, quo ex misera vita ad beatam migrarunt.
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58. ET AUDIERUNT VICINI ET COGNATI EJUS, QUIA MAGNIFICAVIT DOMINUS MISERICORDIAM SUAM CUM ILLA, ET CONGRATULABANTUR EI. — Graece συνέχαιρον, id est congaudebant ei. Ita impletum illud angeli promissum vers. 14: «Et multi in nativitate ejus gaudebunt.» «Misericordiam,» qua liberavit eam Deus opprobrio sterilitatis, et talem ei dedit prolem. Nimirum, ut ait S. Ambrosius, «habet Sanctorum editio laetitiam plurimorum, quia commune est bonum; justitia enim communis est virtus.» Justi enim suo exemplo omnibus prosunt, multi etiam sua praedicatione, uti profuit S. Joannes. Zachariae hic non fit mentio, quia ipse erat surdus et mutus.
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59. ET FACTUM EST IN DIE OCTAVO, VENERUNT CIRCUMCIDERE PUERUM, ET VOCABANT EUM NOMINE PATRIS SUI ZACHARIAM. — «Venerunt,» scilicet sacerdotes et cognati, quorum erat circumcidere vel cohonestare circumcisionem. CIRCUMCIDERE. — Adverte hic Judaeos non semper in synagoga fuisse circumcisos. Nam Joannem domi fuisse circumcisum colligitur ex vers. seq., ubi significatur mater circumcisioni interfuisse, quae, quia puerpera, domo egredi non poterat, juxta legem Levit. XII, 4. Porro, per circumcisionem infans purgabatur a peccato originali, et aggregabatur Ecclesiae, sive populo fideli. Unde tunc nomen alicujus fidelis praesertim patris, avi, vel cognati ei imponebatur, uti nunc fit in baptismo; quia tunc infans nomen dabat Deo et populo Dei, puta Synagogae, sive Ecclesiae. Vide de circumcisione dicta Genes. cap. XVII, vers. 10.
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60. ET RESPONDENS MATER EJUS, DIXIT: NEQUAQUAM, SED VOCABITUR JOANNES. — Arabicus, vocate eum Joannem. Nota Elisabeth non tam a Zacharia, utpote surdo et muto, quam a Spiritu Sancto quo, salutante eam Virgine, repleta mysterium incarnationis Verbi in Virgine, aliaque maxima cognoverat, cognovisse quoque filii sui nomen, illi a Deo per angelum vers. 13 inditum, ac Zachariae revelatum, ceteraque omnia quae Zachariae in templo thurificanti contigerant. Ita S. Ambrosius, Origenes, Beda, Euthymius et Theophylactus. Nam, ut ait S. Ambrosius: «Neque ignorare poterat Domini praenuntium, quae prophetaverat Christum,» vocando B. Virginem matrem Domini, id est Dei.
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61. ET DIXERUNT AD ILLAM: QUIA (τὸ «Quia» respondet Hebr. כי ki, et per pleonasmum redundat) NEMO EST IN COGNATIONE TUA, QUI VOCETUR HOC NOMINE. — Solebant enim Judaei, uti etiam nunc Christiani, infantibus nomina patrum, vel cognatorum illustrium imponere, tum ut eorum heroica facta imitarentur, tum ut illorum memoria et gloria in filiis et posteris maneret superstes. Hic est mos terrae, sed Joannes erat civis caeli, non terrae, ut et caeleste e caelo nomen acceperit. «Adverte hoc nomen non esse generis, sed vatis,» ait S. Ambrosius et Beda.
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62. INNUEBANT AUTEM PATRI EJUS, QUEM (Syrus, quomodo) VELLET VOCARI EUM? — Arabicus, quem vis vocari eum? ne forte mater errasset in nomine infantis assignando, consulunt patrem, ad quem, uti infans, sic et infantis nomen spectabat. «Innuebant; quia incredulitas affatum ei eripuit et auditum, nutu interrogatur,» ait S. Ambrosius.
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63. ET POSTULANS PUGILLAREM SCRIPSIT, DICENS, Joannes est nomen ejus. — «Pugillarem,» Graece πινακίδιον, id est tabellam, in qua stylo scribitur, quales apud nos sunt ex pergameno aut tegulis (olim vero erant ex cera) quas mercatores circumferunt memoriae causa, ut scribant ea quorum recordari velint. Dicens — non ore, sed manu et litteris, ait S. Ambrosius. JOANNES EST NOMEN EJUS. — Notat S. Ambrosius dici «est,» non «erit,» q. d. Hoc nomen nos ei non imponimus, quia jam a Deo accepit, vers. 13; «habet suum nomen quod agnovimus, non quod elegimus.» Sic et Beda. De nomine Joannis dixi vers. 13. Quibus adde priscis indita fuisse nomina ab eventu vel praesenti, vel futuro. Sic Isaac nomen accepit a risu matris; Jacob a supplantatione fratris sui; Esau, quia natus est pilosus; Cain, quia ipse fuit possessio matris Evae; Noe, quia ipse consolator mundi, diluvio mergendi, futurus erat; Phares, quia divisit maceriam; Moses, quia ex aquis fuit extractus; Gersam, quia peregrinus; Joseph, quia matri additus, etc. Sic et Joannes dictus a gratia et misericordia, quam accepit in sui non conceptione, sed visitatione B. Virginis. ET MIRATI SUNT UNIVERSI — tum concordiam patris cum matre, tum nomen Joannis in illa familia insolitum et inauditum; nesciebant enim illud caelitus fuisse revelatum Zachariae, vers. 13.
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64. APERTUM EST AUTEM ILLICO OS EJUS, ET LINGUA EJUS, ET LOQUEBATUR BENEDICENS (laudans) DEUM. — «Apertum est os,» id est coepit loqui. Est catachresis. Mutis enim videtur os esse clausum ne loqui possint. Causam dat S. Ambrosius: «Merito continuo resoluta est lingua ejus; quia quam vinxerat incredulitas, fides solvit.» Videns Joannem sibi reipsa natum, credidit promissis de eo ab angelo sibi factis, de quibus antea dubitaverat. Joannes ergo sicut in ventre matrem replevit Spiritu Sancto, sic et jam natus eumdem patri aspiravit. Unde S. Gregorius Nazianzenus: «Editus Joannes Zachariae solvit silentium: absurdum enim erat voce Verbi progressa patrem manere elinguem.» Porro, «fiebant haec omnia dispensative, ait Theophylactus, ut Joannes dignus fide testis Christi haberetur.» Et Beda: «Futurus propheta praemissis commendatur auspiciis.» Cum ore et lingua pariter aures Zachariae fuisse solutas, ut ex surdo fieret audiens, non est dubium. «Manifestum est, ait Euthymius, quod et auditus pariter solutus est; sicut enim pariter ablatus fuerat, ita quoque pariter solutus est.» Symbolice: S. Ambrosius, in cap. III Lucae, 4: «Quia Joannes vox erat (juxta illud: Ego vox clamantis in deserto, Joan. I, 23), idcirco in ejus nativitate pater mutus vocem recuperavit.»
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65. ET FACTUS EST TIMOR (Syrus, pavor) SUPER OMNES VICINOS EORUM; ET SUPER OMNIA MONTANA (Syrus, in universo monte) JUDAEAE DIVULGABANTUR OMNIA VERBA HAEC. — «Timor,» id est religio, reverentia erga Deum, tam potenter tot mirabilia circa Joannem in matre et patre operantem. Patet ex sequent. Ubi enim Deus suam potentiam ostendit, ibi oritur hominum erga eum ejusque majestatem sacer timor et reverentia. Sic passim hic timor accipitur pro religione et reverentia erga Deum vel homines sanctos, ut patet cap. VII, 16; Marc. IV, 40.
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66. ET POSUERUNT OMNES QUI AUDIERANT IN CORDE SUO, DICENTES: QUIS PUTAS PUER ISTE ERIT? ETENIM MANUS DOMINI ERAT CUM ILLO. — «Posuerunt in corde,» id est cordi sive menti impresserunt; pressius de his miris et miraculis cogitarunt, studiose ea considerarunt, perpendentes quid ea sibi vellent, quidve futurum circa Joannem portenderent. Quis putas puer iste erit? — Arabicus, quid putas futurum esse de hoc puero? Fecit hoc Deus ut per haec signa excitaret omnium animos ad considerationem et venerationem Joannis, utpote futuri praecursoris et indicis Christi, ut Joanni auctoritatem conciliaret, itaque testimonium ejus de Christo omni exceptione foret majus; «ut iter praecursori veritatis praecurrentia signa praebeant,» ait Beda. Christus revelavit S. Brigidae, lib. I Revelationum, cap. CVIII, tres Sanctos prae ceteris sibi placuisse, scilicet B. Virginem, Mariam Magdalenam et Joannem Baptistam, adeoque in ejus nativitate consternatos daemones planxisse, cum angeli et pii Israelitae exultarent. Etenim manus Domini erat cum illo. — «Manus,» id est potentia, providentia, cura, gratia et favor (horum enim omnium symbolum est manus) mirabilis Dei ostendebat se in puero hoc, scilicet Joanne, ut eum singulariter ad magna produxisse, elegisse et destinasse, ideoque singularem ejus curam gerere, et cum illo esse illique per omnia assistere videretur; idque primo ostendebat, annuntiando ejus nativitatem patri Zachariae per angelum; secundo, Zachariae muti linguam, et surdi aures in nativitate Joannis solvendo in laudes Dei; tertio, eum illuminando et impellendo ad prophetandum de puero; quarto, dando prolem hanc Elisabethae sterili et seni per miraculum; quinto, dando puero nomen novum et insolitum, scilicet «Joannes,» id est Deus misertus est, vel Deus gratum habet. Quae omnia partim miracula, velut praeludia portendebant Joannem fore magnum virum et Prophetam, Deumque per illum eximia operaturum; atque omnes illa videntes vel audientes ingenti timore, gaudio et spe perfundebant. Addit S. Ambrosius, Origenes et Euthymius, ipsummet Joannem sensisse in se hanc Dei manum, cum in dies sentiret se per Dei operationem in usu rationis, in sanctis inspirationibus et desideriis, in Christi amore et cultu, in gratia et meritis cum aetate supra naturam crescere et proficere.
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67. ET ZACHARIAS PATER EJUS REPLETUS EST SPIRITU SANCTO, ET PROPHETAVIT DICENS. — Zacharias jam habebat Spiritum Sanctum; erat enim justus, ut audivimus vers. 6; hic tamen per ortum Joannis, tantam Spiritus Sancti gratiae tum gratum facientis et sanctificantis, tum gratis datae, scilicet prophetiae, copiam accepit, tantoque Christi jam in Virgine incarnati amore, gaudio et jubilo perfusus est, ut exsultans in canticum hoc propheticum prorumperet, fidei, reverentiae et devotionis plenissimum: quod proinde Ecclesia quotidie in Officio divino ad Laudes solemniter decantat.
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68. BENEDICTUS (sit, id est benedicatur, laudetur, celebretur) DOMINUS DEUS ISRAEL, QUIA VISITAVIT ET FECIT REDEMPTIONEM PLEBIS SUAE. — Syrus, visitavit populum suum, et fecit et redemptionem, id est visitando eum redemit. Est hendiadys. Zacharias hoc cantico duo facit: primo, laudat Deum ob incarnatum in Virgine Messiam, cujus opus redemptionis mundi, et vim gratiae decantat; secundo, a vers. 76 usque ad finem, laudat Deum compellando Joannem filium suum, ejusque quasi praecursoris Christi officium et munus praecinit. Deus Israel. — Graece τοῦ Ἰσραήλ, id est Israelis: licet enim Deus sit omnium hominum, tamen peculiariter est Deus, id est curator, provisor, salvator Israelis, id est populi fidelis, quales olim erant Judaei sive Israelitae, nunc sunt Christiani. FECIT REDEMPTIONEM PLEBIS SUAE. — q. d. Deus per Christum jam incarnatum fecit inchoative, id est facere incepit redemptionem et liberationem totius mundi a jugo et servitute daemonis, peccati, mortis et gehennae, sub qua ab Adamo per quatuor annorum millia hucusque detentus et oppressus fuit; sed praesertim Israelis, id est populi Judaici, cui primo et proprie promissus erat Messias, sive Christus. Zacharias ergo per spiritum propheticum agnovit Messiae incarnationem in utero Virginis, ac proinde redemptionem mundi jam esse inchoatam, utpote concepto Redemptore, qui completive post paucos annos per mortem suam in cruce redempturus erat mundum. Unde Euthymius: «Beatus Zacharias, quod proxime faciendum (adde quod jam inchoatum) cognoverat, prophetico more quasi jam factum narrat.»
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69. ET EREXIT CORNU SALUTIS NOBIS IN DOMO DAVID PUERI SUI. — Nota: «Cornu» per catachresin in Scriptura significat robur, potentiam, victoriam, gloriam, et consequenter regnum; omnis enim gloria et robur animalium cornutorum, ait ex Chrysostomo Theophylactus, consistit in cornibus. Hinc S. Cornelius Pontifex et martyr pingitur cum cornu, et ab eo nomen accepit, quia cornea fortitudine restitit Decio Imperatori acerrimo persecutori, totamque Ecclesiam Romanam ad resistendum induxit, itaque de eo per martyrium gloriose triumphavit: quare corneum ejus robur mire dilaudat S. Cyprianus, epist. 1 ad Cornelium. Vide dicta Habac. III, 4, ad illa: «Cornua in manibus ejus,» ubi egi de cornibus Christi, quibus subegit mortem et gehennam. Et Daniel. VIII, 4, ad illa: «Hircus habebat cornu insigne.» Et Deuter. XXXIII, 17, ad illa: «Cornua rhinocerotis cornua illius; in ipsis ventilabit gentes usque ad terminos terrae.» Sensus ergo est, q. d. Deus cornu salutis, id est salutiferam potentiam et gloriam regni Israelitici, quae olim subigendo hostes Chananaeos, Philistaeos, Moabitas, etc., tempore Josue, Davidis et Salomonis floruerat, jam vero conciderat, rursum per Christum Davidis filium erexit; cornu, inquam, non temporale, sed spirituale, uti dixi vers. 32. Alludit ad Ezech. XXIX, 21: «In illa die pullulabit cornu domus Israel.» Ita Theophylactus, Beda, Euthymius, Jansenius, Maldonatus et alii. Hinc patet cornu salutis esse ipsum Jesum Christum salvatorem, ejusque potentiam, victoriam et regnum: hic enim salutem robustam devictis daemonibus ceterisque hostibus attulit Israeli totique mundo, Christus enim e domo, id est e familia et stirpe David prognatus est, juxta illud Annae: «Dominus dabit imperium regi suo, et sublimabit cornu Christi,» I Reg. II, 10; et illud Davidis: «Illuc producam cornu David,» Psalm. CXXXI, 17. Hinc tropologice Beda: «Cornu excedit carnem, et regno Christi mundus et carnis gaudia superantur,» in cujus figuram David et Salomon, cornu olei reges sunt consecrati. Et Origenes illud Isaiae, V, 1: «Vinea facta est in cornu,» id est, inquit, Ecclesia plantata in Christo.
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70. SICUT LOCUTUS EST PER OS SANCTORUM, QUI A SAECULO SUNT (id est qui olim priscis temporibus fuerunt: est enallage temporis), PROPHETARUM EJUS. — Omnes enim sancti Prophetae vaticinati sunt de Christo, ejusque robore, victoria et regno. Ita Beda. Exempla sunt Jerem. (cf. XXX, 10): «Clamabunt ad Dominum a facie tribulantis, et mittet eis salvatorem et propugnatorem, qui liberet eos»; Isai. (cf. XLIX, 25): «Ecce ego salvabo te de terra longinqua, et semen tuum de terra captivitatis eorum»; Ezech. XIII, 21: «Et liberabo populum meum de manu vestra, neque erunt ultra in manibus vestris ad praedandum.»
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71. SALUTEM (Syrus, quod liberabit nos) EX INIMICIS NOSTRIS, ET DE MANU OMNIUM QUI ODERUNT NOS — id est omnium daemonum et hominum impiorum, ait Glossa, puta Satanae et ministrorum ejus. «Salutem» refert ad «locutus est,» vers. 70, q. d. Sicut Deus locutus est per Prophetas, et promisit salutem, id est liberationem et salvationem Israelis totiusque mundi a captivitate diaboli, peccati, mortis et gehennae; ita eamdem nunc praestitit, dando cornu salutis, id est robustum Salvatorem, scilicet Jesum Christum. Nota, Zachariam hic interpretari prophetias veteres de regno et salute Christi, non temporali, ut crasse intelligunt Judaei, sed spirituali, ut patet vers. 73 et seq., ubi ait: «Ut serviamus illi in sanctitate et justitia coram ipso, omnibus diebus nostris»; et vers. 77: «Ad dandam scientiam salutis plebi ejus, in remissionem peccatorum eorum.»
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72. AD FACIENDAM MISERICORDIAM CUM PATRIBUS NOSTRIS — qua uti patribus Christum promisit, ita jam promissis stetit, Christumque posteris eorum exhibuit, per quem ipsos etiam patres e limbo liberabit et beabit, ac in caelum secum deducet. Unde Theophylactus: «Christi gratia etiam ad illos qui mortui erant extenditur; omnes enim per eum resurgent»: implevit etiam patrum spem et desiderium; nam, ut ait idem Theophylactus, «cum patres vident filios suos talibus frui bonis, gaudent et participes sunt laetitiae, perinde ac si in se collata essent.» ET MEMORARI (Graece μνησθῆναι, id est meminisse, recordari, esse memorem) TESTAMENTI SUI SANCTI. — Est graecismus, q. d. Ut memoraretur, seque memorem ostenderet testamenti, id est pacti cum patribus de Messia nascituro initi. Pactum hoc cum Abraham, Isaac et Jacob a Deo sancitum extat Genes. XII, 3, et cap. XXII, 18, et cap. XXVIII, 14. Estque hoc: «Benedicentur in semine tuo omnes tribus terrae.» Benedictionem hanc explicat Jeremias, cap. XXXI, 31, dicens: «Et feriam domui Israel et domui Juda foedus novum, etc. Dabo legem meam in visceribus eorum, et in corde eorum scribam eam, et ero eis in Deum, et ipsi erunt mihi in populum, etc., quia propitiabor iniquitati eorum, et peccati eorum non memorabor amplius.»
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73. JUSJURANDUM QUOD JURAVIT (Arabicus, promisit) AD ABRAHAM PATREM NOSTRUM, DATURUM SE NOBIS. — «Jusjurandum» hoc primo, referri potest ad verbum «memorari,» q. d. Ut memoraretur jusjurandum, ejusque se memorem indicaret. Graecum enim μνησθῆναι construitur cum accusativo aeque ac genitivo, sicut Latinum «memorari.» Ita Euthymius. Secundo, «jusjurandum» referri potest ad «misericordiam,» q. d. Misericordia haec est juramento a Deo promissa, ideoque ipsa est jusjurandum illud magnum a Deo editum, et patribus juratum. Tertio, aptius referri potest ad τὸ «pacti,» q. d. Deus misit Christum, ut memor esset sui pacti, quod illud patribus promisit, quod pactum est «jusjurandum» illud ingens, «quod juravit ad Abraham,» etc. Sic enim loquuntur Graeci, ut dicant ὅρκον ὅς pro ὅρκον ὅν: ita Maldonatus et Franciscus Lucas. Unde Origenes legit, «juramenti,» in genitivo; et clarius Syrus: ut memor esset testamenti sui sancti, et jusjurandi. Quarto, planissime et facillime «jusjurandum» referas ad τὸ «ad faciendam» vers. 72, ut hic significentur tres causae ob quas Deus hoc cornu salutis erexerit, id est Christum incarnarit; scilicet, primo, ad «faciendam misericordiam»; secundo, ut memoraretur et recordaretur sui pacti; tertio, ut faceret et impleret suum jusjurandum, quod juravit Abrahae se semen ejus (spirituale potius quam carnale) multiplicaturum sicut stellas caeli, ac in semine ejus (Christo) benedicturum omnes gentes, Genes. XXII, 16: «Per memetipsum juravi, dicit Dominus, quia fecisti hanc rem, et non pepercisti filio tuo unigenito propter me; benedicam tibi, et multiplicabo semen tuum, etc. Et benedicentur in semine tuo omnes gentes terrae, quia obedisti voci meae.» Et Apostolus, Hebr. VI, 17: «Abundantius enim volens Deus ostendere pollicitationis haeredibus immobilitatem consilii sui, interposuit jusjurandum, ut per duas res immobiles, quibus impossibile est mentiri Deum, fortissimum solatium habeamus, qui confugimus ad propositam spem.» Ita Theophylactus. Hebraei enim saepe subticent verba, eaque ex praecedentibus vel sequentibus intelligenda relinquunt. Sic hic ait «jusjurandum,» scilicet ut faceret et impleret; sunt enim haec verba Zachariae exsultantis, et gaudio quasi absorpti, qualis non verba, sed res spectat et eructat: unde in verbis soloecismos aliosque defectus saepe committit. DATURUM SE NOBIS. — Ut daret nobis, liberatis ab hostibus, servire illi sine timore, ut sequitur; ita enim haec jungenda esse patet ex Graeco et Arabico, qui sic vertit: «Jusjurandum quod promisit ad Abraham patrem nostrum, se daturum nobis salutem sine timore de manibus inimicorum, ut serviamus illi,» etc. Explicat enim jusjurandum Dei, id est benedictionem, quam Deus Abrahae promisit et juramento confirmavit, docetque eam sitam esse in salute, quam attulit Christus, ut per ejus gratiam liberati ab inimicis nostris, scilicet a peccato, daemone et inferno, quibus prius quasi mancipia servieramus, nunc Deo in sanctitate serviamus. Unde sequitur:
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74. UT SINE TIMORE DE MANU INIMICORUM NOSTRORUM (daemonum et hominum improborum, item peccatorum, mortis et inferni) LIBERATI SERVIAMUS ILLI — latria, qui est cultus soli Deo debitus; Graece enim est λατρεύειν.
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75. IN SANCTITATE ET JUSTITIA CORAM IPSO OMNIBUS DIEBUS NOSTRIS. — Hoc est jusjurandum, sive haec est benedictio Dei Abrahae jurata, scilicet salus et gratia Christi ejusque Evangelii, cujus excellentiam et perfectionem prae Mose et lege veteri, pulchre hisce epithetis describit. Prima enim ejus pars est libertas, quod scilicet liberet nos a servitute peccati et diaboli. Secunda est servitus, id est cultus veri summique Dei. Tertia est amor, non timor servilis; Judaei enim serviebant Deo timore poenarum, Christiani vero serviunt amore liberali, quasi filii. Unde Apostolus, Rom. VIII, 15: «Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus, Abba pater.» Quarta est interna veraque sanctitas et justitia, non externa sita in lotionibus, sacrificiis ceterisque caeremoniis, qualem habebant Judaei. Quinta, «coram Deo,» ut cogitantes nos in Dei, qui corda singulorum intuetur, oculis versari, studeamus ei purum sanctumque cor exhibere, omniaque opera ex puro sanctoque corde peragere, scientes nos inspectorem habere Deum, qui fundum cordis pervidet, et ex illo opera nostra est dijudicaturus. Sexta, ut haec faciamus non uno die, mense, vel anno, sed omnibus diebus nostris, scilicet perseverando in his usque ad mortem, et successive usque ad finem mundi. Ita Theophylactus, Beda et alii. IN SANCTITATE ET JUSTITIA. — «Sanctitas» Deum respicit, consistitque in sancto Dei cultu; «justitia» proximum spectat, et consequenter seipsum. Sanctitas ergo tribuit jus suum Deo, justitia hominibus, ut scilicet quisque tribuat cuique id quod ei debet, vel ex justitia, vel ex charitate, ac consequenter sibi ipsi tribuat temperantiam, modestiam, humilitatem, quibus seipsum recte ad normam legis et virtutis componat; hoc enim sibi ipsi praestare debet. «Sanctitate» ergo et «justitia» significatur omne officium virtutis, decalogo praescriptum: sanctitas enim praecepta primae tabulae respicit, quae Deum spectant; justitia secundae, quae proximum et seipsum concernunt. Haec ergo sunt officia et munia vitae Evangelicae, ad quae Christus nos vocat. Haec igitur est vocatio fidelium: huc omnes vocamur, scilicet «ut abnegantes impietatem et saecularia desideria, sobrie, juste et pie vivamus in hoc saeculo expectantes beatam spem, et adventum gloriae magni Dei, et Salvatoris nostri Jesu Christi,» Tit. II, 12, ut scilicet sanctitatem Dei et Christi imitemur, eamque moribus repraesentemus; ut ejus vita, virtus et sanctitas in nostris actibus quasi in viva sui imagine resplendeat, ac Christus ipse in nobis vivere, agere et loqui videatur, «qui dedit semetipsum pro nobis, ut nos redimeret ab omni iniquitate, et mundaret sibi populum acceptabilem, sectatorem bonorum operum,» Tit. II, 14, juxta illud Pauli: «Vivo ego jam non ego, vivit vero in me Christus,» Galat. II; et illud Petri, epist. I, cap. I, 15: «Secundum eum qui vocavit vos, Sanctum, et ipsi in omni conversatione sancti sitis.» Vide ibi dicta, et Nyssenum, tract. Quid sibi velit nomen et professio Christiani, ubi inter alia sic ait: «Christianismus est imitatio divinae naturae: Christianismi professio est, ut homo reducatur ad pristinam et antiquam felicitatem; Christianismus est participatio Christi. Cum ergo Christus sit justitia, puritas et veritas, Christianus esse nequit, qui illorum communionem et societatem in se non ostendit.» Unde colligit Christiani actiones similes esse debere actionibus Christi et Dei, id est caelestes, angelicas, divinas, quales in Evangelio legimus. Quisque ergo Christi vitam et mores inspiciat, in iisque quasi in speculo suos mores intueatur, et videbit an verus sit Christianus, an fictus et pictus duntaxat.
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76. ET TU, PUER (Graece παιδίον, id est ut Syrus, puerule), PROPHETA ALTISSIMI VOCABERIS. — q. d. Tu, o Joannes, licet jam puerulus sis, octo duntaxat dierum, tamen post 29 annos vir factus eris propheta annuntians et indicans Christum. Haec est altera cantici hujus pars, qua Zacharias pater a Christo transit ad Joannem filium suum recens natum, eumque fore Prophetam et Christi praecursorem vaticinatur, ut haec nunc audientes, et suo tempore Joannem praedicantem audituri, hujus oraculi memores, Joannem ut prophetam et Christi indicem, ac consequenter Christum ipsum ab eo indicatum, ea qua par est devotione et reverentia suscipiant. Addunt S. Ambrosius, Origenes, Theophylactus et Titus hic Joannem infantem, utpote usu rationis a Deo donatum in utero matris, haec patris se compellantis verba audientem, intellexisse. «Potuit, inquit Ambrosius, vocem patris audire qui Mariae salutationem ante quam nasceretur audivit. Sciebat profecto alias esse aures Prophetae quae spiritu Dei, non corporis aetate reserantur.» Addit Beda: «Nisi forte putandus est Zacharias, propter eos potius qui aderant instruendos, futura filii sui munera quae dudum per angelum didicerat, mox ut loqui potuit, praedicare voluisse.» PRAEIBIS ENIM ANTE FACIEM DOMINI (Christi, qui licet sit homo, est tamen quoque Dominus, id est Deus) PARARE VIAS EJUS. — q. d. Sicut regibus venturis solent viae praeparari, adaequari et ornari, auferendo ligna, saxa, sordes aliaque impedimenta vel dedecora; ita tu, o Joannes fili mi, praeparabis Christo regi viam, auferendo quidquid illi posset esse offendiculo in animis Judaeorum, exhortando scilicet eos verbo et exemplo ad paenitentiam, ac ut Jesum velut verum Messiam a Deo missum excipiant, illique credant et obediant, itaque ab eo salutem et veniam peccatorum Deique gratiam consequantur. Unde explicans, subdit:
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77. AD DANDAM SCIENTIAM SALUTIS (Syrus, vitae, id est vivificam) PLEBI EJUS, IN REMISSIONEM PECCATORUM EORUM. — q. d. Ut tu, o Joannes, des Judaeis scientiam salutis, ut scilicet sciant se salutem debere sperare et flagitare a Christo Salvatore; «in,» id est «ad remissionem peccatorum,» ut scilicet eam assequantur a Christo per ejus fidem et baptismum; in hac enim consistit salus Christi: peccata enim non remittuntur nisi per salutem et gratiam Christi. Unde Beda: «Quasi nomen Jesu exponere, ac diligentius commendare desiderans, salutis mentionem frequentat.» Et nonnullis interjectis: «Ne temporalem carnalemque promitti salutem putares, in remissionem, inquit, peccatorum eorum.»
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78. PER VISCERA MISERICORDIAE DEI NOSTRI, IN QUIBUS (id est quibus impellentibus, vel propter quae) VISITAVIT NOS ORIENS EX ALTO. — Causam tantorum operum, scilicet Messiae incarnati, ejusque praecursoris Joannis jam nati aperit, assignatque «viscera misericordiae,» id est visceralem, intimamque, et ex imo cordis sinu fundoque manantem misericordiam Dei nostri, qui summae miseriae nostrae misertus, ut illi succurreret, sua viscera, id est Filium suum unigenitum, in ejus incarnatione dedit, et quasi in nos effudit. Anthropopathōs ergo «viscera» significant intimam et summam Dei misericordiam, tum quia in magna commiseratione solent viscera commoveri, tum quia viscera Patris sunt Filius, quem e suis quasi visceribus genitum Deus Pater nobis donavit. ORIENS EX ALTO. — Quaeritur quis sit hic «Oriens,» et cur ita dictus? Nota primo: Pro «Oriens» Graece est ἀνατολή, id est «ortus,» sicut dicitur ortus solis, vel ortus germinis. «Oriens» ergo hic est nomen substantivum et proprium Christi. Unde Chaldaeus, Zachariae cap. III et VI, pro «Oriens,» vertit Messias, id est Christus. Nota secundo, ex S. Hieronymo, in Zachar. cap. III et VI, Zachariam hic alludere primo, ad illud Malach. IV, 2: «Orietur vobis timentibus nomen meum sol justitiae, et sanitas in pennis ejus.» Et ad illud Sap. V, 6: «Ergo erravimus a via veritatis, et justitiae lumen non luxit nobis, et sol intelligentiae non est ortus nobis.» Et Isaiae LX, 1: «Surge, illuminare, Jerusalem, quia venit lumen tuum, et gloria Domini super te orta est.» Et Num. XXIV, 17: «Orietur stella ex Jacob, et consurget virga de Israel,» Christus scilicet, qui ut stella et sol nos illuminabit, inflammabit, omnique gratia laetificabit, et viam nobis in caelum quasi dux et sol praeibit. Secundo et proprie, Zacharias hic alludit ad Zachar. cap. III, 8: «Ecce ego adducam servum meum Orientem.» Et cap. VI, 12: «Ecce vir, Oriens nomen ejus.» Et Isaiae cap. IV, 2: «In die illa erit germen Domini in magnificentia et gloria,» ubi Septuaginta vertunt, «in die illa illucescet Deus in concilio cum gloria.» Et Jerem. XXIII, 5: «Suscitabo David germen justum.» Nam, Zach. III et VI, Septuaginta pro «Oriens» vertunt ἀνατολή, quod ex iis huc transtulit Lucas: nec enim alibi repetitur. Nota tertio: in Zacharia, cap. III et VI, pro «Oriens,» et Graeco ἀνατολή, Hebr. est צמח tsemach, quod proprie significat germen, ut cum S. Hieronymo docent omnes Hebraei. Unde Septuaginta illud alibi vertunt, βλάστημα, id est germen: sed nomen tsemach, per metaphoram, quae apud Hebraeos aliquando est longe petita, transfertur ad alia multa. Hebraei enim dicunt germinare justitiam, voluntatem, salutem, lucernam, lucem, pro producere justitiam, voluntatem, salutem, lucernam, lucem; sicut Latini dicunt pullulare non tantum herbas, sed et radios solis, lucem, laetitiam, salutem, etc. Patet hoc ex II Reg. XXIII, 5; Ezech. XXIX, 21, et alibi saepe. Item ex Lexicis, atque ex Septuaginta qui, Isaiae IV, 2, pro «erit germen,» sive «germinabit,» vertunt, illucescet, uti jam dixi; atque in Zacharia pro tsemach, id est germen, vertunt, ἀνατολή, id est ortus, quod licet in genere de quovis ortu, etiam herbarum, dici possit, teste Suida, tamen proprie dicitur de ortu solis, lunae et stellarum. Dico ergo Christum vocari tsemach, id est germen, sed germen solare, id est caeleste et divinum. Id patet primo, quia hoc proprie significat ἀνατολή; secundo, quia sequitur: «Oriens ex alto,» scilicet e Deo et caelo; et, «Illuminare his qui in tenebris et in umbra mortis sedent»: quae omnia ortum non germinis terreni, sed solis aut stellae aperte indicant. Ita Theophylactus, Euthymius, Beda hic et Hieronymus, Cyrillus et Theodoretus in cap. III Zachariae, et alii passim. Ubi nota Christum vocari «germen,» tum caeleste, tum terrestre; utrumque enim aliquo modo significat ἀνατολή et oriens: habet enim Christus duas generationes, divinam scilicet, et ita germen est Patris aeterni; ac humanam, et ita germen est matris et Davidis. Sic ergo ab Isaia, Zacharia et aliis Christus dicitur «germen.» Primo, quia ex radice Jesse, sive Davidis, quae videbatur exaruisse, nullo jam rege aut duce ex ea prodeunte, iterum germinabit Christus, et pullulabit ut germen ad regnandum, ac ad proferendum fructum omnis gratiae, salutis et boni: germen, inquam, primitus natum in caelo, deinde transplantatum in terra; hoc enim significat «Oriens ex alto,» sive prodiens ex caelo, quasi germinans sol ad illuminandum eos qui in terra in umbra mortis sedent, ut sequitur. Secundo, voce germinis et solis germinantis, id est nascentis, significatur parvitas et humilitas Christi nascentis, quae deinde crevit in tantum corpus, ut umbra et luce sua totum orbem complexa sit, juxta parabolam grani sinapis, Matth. XIII. Tertio, significatur Christus quasi alter Melchisedech, ἀπάτωρ, ut homo, scilicet ut germen ex sola terra, id est virgine matre castissime natus; sed ut Deus, ἀμήτωρ, id est carens matre, scilicet ut radius a sole, id est Patre generatus. Rursum ut sol purissimis suis radiis per vitrum penetrat et prodit, ita Christus uterum matris clausum nascendo penetravit. Ubi nota Christo recte attribui proprietates, tam solis quam germinis, et utrumque significat vox ἀνατολή, sive oriens, quae respondet Hebraeo tsemach, q. d. Germen solare et oriens, aut sol germinans et oriens, sive germen: quod primo, in caelo cum summa claritate et gloria, deinde ex caelo in terra germinans, ortum est. Christus enim est arbor vitae, ex caelesti paradiso transplantata in terram per incarnationem; inde rursum ascendens in caelum et paradisum suum, visione sua et fruitione dat Sanctis vitam immortalem cum summa gloria, suisque foliis et fructibus omnis voluptatis Beatos in aeternum continue mulcet et satiat, ut dixi Apoc. XXII, 2. Hinc S. Hieronymus, in cap. VI Zachar., τὸ «oriens,» ex Hebr. tsemach, interpretatur germen, per quod Christum intelligit. «Qui idcirco oriens, id est ἀνατολή, vel ἀναφυή, sive βλάστημα, nuncupatur, id est germen, quia ex se repente succrescet, et ex radice sua ad similitudinem germinis pullulabit.» Et deinde mystice idipsum explicans: «Ipse qui Jesus appellatur, eo quod salvaverit mundum; et Oriens dicitur, quia in diebus ejus orta est justitia; et canitur in Psalmo: Veritas de terra orta est, eo quod de utero virginali in saeculorum consummatione generatus, dixerit: Ego sum veritas.» Et post pauca: «Iste igitur, qui nostris virtutibus coronatus, afferret, tum patribus vita functis, tum peccatoribus viventibus, qui utrique sedebant in tenebris et umbra mortis.» Nam patres proprie sedebant in tenebroso limbo inferni, quasi in umbra mortis. Mystice autem peccatores sedebant in tenebris, id est in tenebrosis erroribus, ignorantiis, vitiis et peccatis. Porro S. Chrysostomus, Theophylactus, Euthymius et Titus per «tenebras» intelligunt errores, per «umbram mortis» peccata; melius utraque per utrumque accipias; tenebrae ergo sunt communes errores et crimina, umbra mortis vero sunt gravissimi errores et scelera.
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79. ILLUMINARE HIS QUI IN TENEBRIS ET IN UMBRA MORTIS SEDENT, AD DIRIGENDOS PEDES NOSTROS IN VIAM PACIS. — Graecum ἐπιφᾶναι, vel, si alio accentu legas, ἐπιφάναι, est modi tam imperativi quam infinitivi. Unde primo, ἐπίφαναι, «illuminare,» id est illucesce, exorere, ut novus quidam mundi sol, tu, o Joannes fili mi (ut ad eum loqui pergat Zacharias pater), ut peccatores in tenebris errorum et peccatorum sedentes per fidem in Christum illumines eosque luci veritatis, justitiae et salutis restituas, itaque eos a tyrannide daemonis liberes. Simili schemate ait Dido, IV Aeneid.: «Exoriare aliquis nostris ex ossibus ultor, / Qui face Dardanios, ferroque sequare colonos.» Hannibalem intelligit, qui Romanos Aeneae posteros multis cladibus afflixit. Secundo et potius, ἐπιφᾶναι, id est «illuminare» in infinitivo, id est ut illuminet (Syrus, ut luceat), scilicet Christus oriens ex alto. Unde Arabicus vertit, ortus est ab alto ad illuminandum (illucescendum) sedentibus in tenebris et umbra mortis, q. d. Visitavit nos Christus quasi sol oriens ex alto, ut lucem verae doctrinae, gratiae, justitiae et laetitiae afferret, quas suggerit conversatio cum hominibus. Unde ab Isaia, cap. IX, 6, vocatur «Princeps pacis, et Pater futuri saeculi»; subditque: «Et pacis non erit finis.» Nam, ut canit David, Psal. LXXI, 7: «Orietur in diebus ejus justitia, et abundantia pacis, donec auferatur luna,» id est in aeternum. ET IN UMBRA MORTIS. — Alludit ad Isaiae IX, 2: «Populus qui ambulabat in tenebris, vidit lucem magnam: habitantibus in regione umbrae mortis lux orta est eis.» Nota primo: Proprie umbra mortis sunt tenebrae et locus horridus, sive horror mortis et inferni; haec enim mortem et infernum comitantur, sicut umbra suum corpus. Unde hic dicitur Baptistae Christi praecursori: «Illuminare his qui in tenebris et in umbra mortis sedent»; ut scilicet illumines peccatores sedentes in tenebris peccati, et justos sedentes in tenebroso limbo patrum. Quin et Virgilius, lib. X Aeneid., de eodem ita canit: «Olli dura quies oculos, et ferreus urget / Somnus, in aeternam clauduntur lumina noctem.» Nota secundo: Per hanc umbram mortis, sive per has tenebras, significatur tristissima rerum facies et miseria extrema, tempusque captivitatis, carceris, infirmitatis, mortis et damnationis; nihil enim tristius est umbrosis mortuorum sepulcris, sicut e contrario lux, quia gratissima est, symbolum est felicitatis. Rursum, «umbra mortis» significat proxima pericula, indeque angores mortis, sicut umbra proxima est corpori. Ita capitur Psal. XXII, 4. Tertio, significat longam oblivionem. Unde S. Gregorius, IV Moral., cap. XX: «In umbra mortis sedere, est a divini amoris notitia in oblivione latescere.» Deus enim est vita et lux, quia longissime abest ab umbra mortis. Quarto, umbra mortis est Dei et salutis ignorantia. Hinc peccatum mortale est umbra mortis, ob analogias quas recensui Isaiae cap. IX, vers. 2. AD DIRIGENDOS PEDES NOSTROS IN VIAM PACIS. — Ut scilicet Christus suae fidei et gratiae luce dirigat nos in viam justitiae; haec enim est via pacis: justitia enim est via et medium ad consequendam pacem et tranquillitatem animae; item pacem cum Deo et hominibus in hac vita, ac pacem beatificam in caelo, juxta illud Isaiae, XXXII, 17: «Erit opus justitiae pax, etc. Et sedebit populus meus in pulchritudine pacis, et in tabernaculis fiduciae, et in requie opulenta.» Pacis enim nomine Hebraei significant omne bonum, ipsamque felicitatem et beatitudinem aeternam. Hinc Christus natus est, orietur et appellabitur Oriens: ad quem locutus est Pater: «Filius meus es tu, ego hodie genui te»; juxta illud Isaiae XI, 1: «Egredietur virga de radice Jesse, et flos de radice ejus ascendet.» At vero alii Patres recte quoque τὸ «Oriens» interpretantur solem ex alto, scilicet caelo, orientem, per quem intelligunt Christum qui est lux mundi, ideoque in terra natus est, ut per carnem sit quasi sol transparens et illuminans omnem hominem ad eum venientem. Ita Beda, Theophylactus, Euthymius, Titus hic, et S. Gregorius, lib. XX in cap. XVIII Job, cujus verba sunt haec: «Nam quia ab oriente lux surgit, recte Oriens dicitur, cujus justitiae lumine nostrae injustitiae nox illustratur.» Beda: «Qui ideo recte Oriens vocatur, quia nobis ortum verae lucis aperiens, filios noctis et tenebrarum lucis efficit filios, juxta id quod consequenter exponit, illuminare,» etc. Sic et S. Chrysostomus, hom. in illud Zachariae: «Ecce vir, Oriens nomen ejus»; Eusebius, lib. VII De Demonstratione, in nona; S. Athanasius, tract. in illud, «omnia mihi tradita sunt»; Origenes, hom. 13 in Levit. Quare perperam priorem tsemach significationem secutus Beza, hoc loco vertit, «quibus invisit nos germen ex alto.» Hoc enim plane novum est, et Graecum ἀνατολή proprie significat ortum, non germen; Syrus quoque vertit dancho, quod de ortu solis dicitur; et Arabicus, ortus est ab alto. Utroque ergo modo τὸ «Oriens» hic accipi debet, ut alludat ad ortum tum germinis, tum solis; Christus enim est germen solare et caeleste, idem vicissim est sol germinans et nascens ex Virgine in terra, ut dixi.
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80. PUER (Syrus, puerulus) AUTEM CRESCEBAT (Arabicus, adolescebat) ET CONFORTABATUR SPIRITU. — q. d. Joannes, sicut crescebat corpore, sic et spiritu ejusque robore, quia Spiritus Sanctus eum in dies majori sapientia, gratia, fortitudine imbuebat. Hinc colligitur usum rationis quem Joannes accepit in utero, vers. 41, post nativitatem in eo permansisse et crevisse. Ita Theophylactus: «Quanto magis crescebat puer, tanto magis et efficaciae spiritus in illo se ostendebant, organo illorum capace existente»; q. d. Quo magis organa corporis puerilis in Joanne crescentia, erant capacia rationis, sapientiae et spiritus, eo plura illorum ipsi infundebat Spiritus Sanctus. Et Titus: «Juxta aetatis analogiam et incrementum, gratia et spiritu proficiebat.» Idem dicitur de puero Jesu, cap. II, 52, sed alio modo et sensu. ET ERAT IN DESERTIS USQUE IN DIEM OSTENSIONIS SUAE AD ISRAEL. — Hinc colligitur Joannem a puero concessisse in desertum, ibique continuo mansisse usque ad annum trigesimum, quo coepit se ostendere populo, illique praedicare paenitentiam et fidem in Christum. Baronius, in Apparatu Annalium, ex Petro Alexandrino in Regulis Ecclesiasticis, canon. 3, quas probavit VI Synodus, et ex Nicephoro, lib. I Historiae, cap. XIV, ac Cedreno, in Compendio historiae, censet hunc Joannis secessum et fugam in desertum contigisse causa et timore infanticidii Herodis, de quo dixi Matth. II, 16; licet enim Joannes finibus Bethlehem (ubi infantes occisi sunt) non contineretur, tamen ad illum ob famam mirae ejus nativitatis, cum in omnium ore esset illud: «Quis putas puer iste erit?» metum quoque et iram suam extendit Herodes; metuens enim ne ipse esset rex Judaeorum a Magis quaesitus, puta Messias, jussit eum occidi. Quare Joannes, ut caedem Herodis effugeret, bimulus a matre abductus est in desertum, ibique in spelunca delituit. Addit Cedrenus matrem Joannis post 40 dies in eadem spelunca diem obiisse, ac angelum Joannis educandi curam suscepisse. Sic et Nicephorus: «Atque inde, in solis locis libenter versari solitus, angeloque usus in remotiores sylvarum recessus secessit.» Imo Petrus Alexandrinus addit Zachariam patrem jussum ab Herode occidi inter templum et altare, eo quod Joannem filium neci et infanticidio ejus subduxisset. Causa ergo secessus Joannis in desertum fuit metus infanticidii Herodis, cui plures et potiores causae ex parte Dei et Joannis accesserunt. Prima fuit, ut in deserto fugeret occasiones peccandi quas suggerit conversatio cum hominibus. Unde Ecclesia de eo canit: «Antra deserti teneris sub annis, / Civium turmas fugiens, petisti, / Ne levi saltem maculare vitam / Flamine posses.» Secunda causa fuit, ut libere Judaeorum vitia reprehenderet, neminem reveritus, utpote neminem cognoscens, sed quasi angelus e caelo lapsus caelestia praedicans. Nam, ut ait S. Chrysostomus, «Neminem vidit unquam conservorum, nec ab aliquo horum visus fuit.» Et Theophylactus: «Secessit, ut extra multorum malitiam nutriretur, et neminem vereretur arguere.» Tertia, ut praedicator paenitentiae futurus, illius prius ipse daret exemplum, rigide vivens in eremo, ut liberius auditores a mundi illecebris, utpote quas ipse sprevisset, sustolleret, ait Beda. Vitae enim austeritas magnum praedicatori dat auctoritatis pondus. Quarta, ut cum Deo et angelis assidue conversans, angelice viveret, juxta illud: «Ecce ego mitto angelum meum, et praeparabit viam ante faciem meam,» Malach. IV, 1 [III, 1]. Joannes enim in deserto a mundo semotus vacabat jejunio, orationi, contemplationi. «Semper in hymnis, semper in orationibus fuit, ait S. Chrysostomus; nulli hominum antequam ad baptizandum accederet, Deo autem soli sua semper colloquia offerens.» Et Origenes: «Ut vacaret orationibus et cum angelis conversaretur, appellaretque Dominum et illum audiret respondentem atque dicentem: Ecce adsum,» etc. Quinta, ut Joannes Christi foret testis et index omni exceptione major. In deserto enim a nullo hominum doceri potuit, sed a solo Deo et angelis; quare ipse fuit θεοδίδακτος, atque sacras Scripturas, reliquaque quae praedicavit, a Deo infusa accepit. Unde Euthymius: «Oportebat eum a teneris, quod aiunt, unguibus ad virtutem exerceri, ut et libere argueret, et Christi, qui a se annuntiaretur, testis fide dignus esset.» Et Titus: «Ut Christo testimonium perhibiturus, necnon hominum nequitiam imperterrite redarguturus, testis doctorque omni exceptione major haberetur.» Joannes ergo in deserto fuit caelicola, tum quia pro domo et tecto habuit caelum; tum quia assidue caelum contemplans, mente in caelis versabatur, et caelitum vitam aemulabatur. Audi Nazianzenum, in Praeceptis ad Virgines, de Joanne in deserto canentem: «Melle famem agresti repulit vilique locusta / Zachariae genitore satus, texitque cameli / Membra pilis, habuitque domum versatile caelum; / Atque in humo dura corpus dabat ipse sopori.»
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1,1. Quoniam quidem multi conati sunt 1,1. "Enetdzjxeo nodhol exeyeloncav avo= ordinare narrationem, quae in nobis com- | téGacbar Sujynav nepl tadv merAnpoeoer= pletae sunt, rerum: 2. Sicut tradiderunt | pévav tv quty xpaypdtwv, 2. xaldrs maenobis, qui ab initio ipsi viderunt, et mi- | é0cav fyiv of ax? doyiic abténtar zal nistri fuerunt sermonis; 3. Visum est et | inypérat yevduevor tod rdyou, 3, %oks mihi assecuto omnia a principio diligen- | z&so0t, napyxoovdyxdtr kvwlev nary axet= ter, ex ordine tibi scribere, optime Theo- | 6éc, mee as oot peu xpatiote Oedprre,
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v. 2 szcut tradiderunt nobis ; x20¢ referri debet ad id quod in sententia antecedenti praecipuum est i. e. ordinare narrationem (Zo/. Luc. et recentiores), non ad vocem unam adiectam, uti rerAnpogoequévwy (uti referunt Theoph. Car. Tans. Mald. et etiam referri posse Luc. censet); ex traditione itaque illi hauserunt materiam narrandi; sed ipsa huius materiae dispositio, ordo, series, nexus, proin dva742a00a (certo ordine rem collocare) potissimum ipsorum fuit, quia, uti res fert, praedicatione apostolorum non cuncta uno ordine unaque serie proponebantur, sed pro audientium vel necessitate vel utilitate et indole doceban- ‘tur alia occasione alia. Omnes concedunt verbum éradere potissimum significare institutionem quae voce fiat; includi quoque et designari eam quae scripto facta sit aliqui Baton (cf. Schanz, Belser, Keil, Weiss). At verbum hoe ragaddéve. ubique in libris nov. test. ig doctrina vel praecepto ore tradito adhibetur (cf. Rom. 6,17. Cor. 14,2. 23 ; 15,3. 2 Petr. 2,21. Iud. 3) eodemque modo frequedter nominantur mapadocstc (editions: veterum ete. ; cf. Matth. 15,2. 3.6. Marc. 7,3 seq. 1 Cor. 11,2. Gal. 1,4. Col. 2,8 2 Thess. 2,15; 3,6, quibus pariter intelliguntur ducantse vel qeacceradiies ore Gait. Quare puto nostro loco de sola praedicatione fieri mentionem. Cum Lueas scribat. nodes etiam innuit se non fuisse inter eos qui ab initio ipsi viderint etc. Quod vero dicitur ab initio explicandum est non ab incarnatione (Alb. Ipr. Bisp.), sed ab initio vitae publicae et praedicationis Christi (Euth. Dion. Cat. lans. Lap. Calm. et recentiores). Nam eo sensu Lucas adhibet geyéyevec; vide ad 3,23. Act. 10,37 et cf. Marc. 1,1. Joan. 15,27; quae. acceptio eo quoque exigitur, quia et v.3 voce ‘dwlev prima illa exordia designat et apostoli non fuerunt testes nisi' vitae Christi publicae. Porro ci ax’ cpyi%s adténzan not onyogran praeprimis apostoli sunt qui facti sunt rerum illarum spectatores, testes, arbitri et qui a Christo instituti sunt mznzstrz sermonis, quibus scil. cura ministrandi praedicandique verbum Dei seu evangelium (Caz. Tol. Luc.) commissa fuit (cf. Matth. 28,20. Act. 1,2; Bon.); iis merito accensentur discipuli quoque quos ipse Christus iam binos ante faciem suam miserat (10,1 seq.) et quorum mentio fit Act. 8,4: qui dispersi erant pertransibant evangelizantes verbum Dei (cf. Act. 11,19; 21,8). Quod dicitur tod Adyou sermonis aliqui acceperunt de Verbo hypostatico (Orzg. Amb. Cyr. Euth.), sed iam Jans. Mald. Tol. adnotant a nullo nisi a Joanne Christum dici )éyev; praeterea lis maiorem capi auctoritatem, si dicantur praedicationis ministri esse constituti quam si solum Christo inservisse significarentur; nam mulieres quoque Christo ministrasse - neque tamen esse ministras sermonis. Coactior quoque est explicatio qua atcénca. dicantur propter doctrinam qua scil. Verbum Dei viderint et intellexerint, et ministri propter opera bona (ef. Orig. Amb. Euth: Alb.). Quaestio solum moveri potest sitne zc3 Aéycv per modum hetores et ministri rei a Christo gestae (Mald. Bisp.) vel rerum de quibus est sermo (A/d.), an sit dictum pro evangelio et nuntio messiano de regno Dei. Haec acceptio videtur praeferenda. Nam non est probabile Lucam nune dicere iéycv quae modo dixerat redyparta; dein frequentissime in Act. & ASyos et 6 Adyos tod Oecd adhibetur de nuntio _messiano (cf. Act. 4,4. 29. 31; 6,2. 4; 8,45 10,44; 11,4 etc). Ceterum cum praedicatio apostolica multum constaret et plurimum inniteretur rebus gestis, prior illa acceptio sin minus verbo tamen rei consentanea satis est. | Quandoquidem multi ad scribendum se accinxerunt,
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v. 3 véswm est et mihi, « particula e¢ hunc indicat sensum, scil. multis visum est ordinare narrationem, ideo idem mihi visum est » (To/.). At statim talia subiungit quibus se ostendit ad tale opus optime praeparatum et instructum; addit perfectionem auctoris (A/b.), assecuto omnia a principio diligenter, rapaxchovbety proprie significat comitari, simul cum aliquo incedere ; proinde ad res pervestigandas translata vox dicit res illas mente investigare et persequi; hanc autem inquisitionem et explorationem se fecisse asserit de cunctis quae narraturus est, eamque fecisse dvwey a primordiis, a primis scil. principiis ipsaque origine (Luc.); et profecto cum incipiat narrare al annuntiata nativitate praecursoris, rem alte repetit; omnia denique dicit se investigasse dxnor6a¢ diligenter, sedulo, accurate. Hisce itaque titulos videtur exhibere quibus quam maxime eius narratio efficiatur fide digna. Et cum dicat sese ad scribendum contulisse postquam ea diligentia in singula inquisierit , videtur innuere id desiderari in multis illis quod a se praestitum esse adeo effert. Scribit enim post illos, scribit de rebus iisdem, scribit, ut illi, non tamquam spectator et testis rerum, sed prout inquisitione facta de singulis rem comperit ; cum itaque in tali conditione sibi peculiari modo vindicet et adscribat accuratam et diligentem investigationem, haud obscure significat id a se esse praestitum quod ab aliis plus minusve fuerit neglectum. Et hisce suis titulis simul reddit rationem cur sibi visum fuerit scribere post illos et de rebus magnam partem lisdem. Dicens autem 23c& xdyot inspirationem neque negat neque asserit. Sed facile patet ut consilium illud caperet eum omnino potursse moveri et duci occulto Spiritus s. impulsu qui hominum corda tangit et flectit quo vult. Eum autem revera suavi Dei ductu ad opus suscipiendum esse motum, nos ex eo docemur quia liber eius est inspiratus, utpote talis semper habitus Ecclesia magistra. Neque opus est ut Lucas eius motionis divinae sibi consciusfuerit; uti gratia sese accommodat naturae haud raro, ita Deus occasione illa uti potuit ad eiusmodi consilium in animo Lucae provocandum. Id autem ex- — cludi videtur dictione illa, eum Paulo vel alio homine hortatore ad scribendum accessisse. satis se propensum ostendit. Primo enim contendit verbum émyetpeiv iuxta propriam significationem potius in laudem quam in vitium dici; unde «non video cur non Matthaeum et Marcum indicari hoe loco intelligamus quos non ut reprehenderet, sed ut laudaret Lucas designaverit et ut eorum exemplo similem suum conatum approbaret. Tres enim cur scribat rationes reddere videtur, quod idem alii ante se fecerint et liceat sibi eorum exemplo idem facere, quod res quibus constat evangelium exploratas habeat, quod rem gratam et utilem Theophilo facturus sit » atque eam interpretationem confirmari eo quod dicat : visum est et mihi; proinde se eodem consilio aggredi scriptionem quo illi aggressi sint, bono scil.et laudabili. Matthaeum quoque et Marcum accenseri posse multis illis censent Scheqg, Reischl, Schanz, Belser, saltem Marcum Keil, neutrum 7ol. Cum multi aperte distinguantur ab iis qui ipsi viderunt et ministri fuerunt sermonis, (illi scripserunt, sicut hi tradiderunt) difficile intelligitur quomodo Matthaeus apostolus iis adnumerari possit. Neque valet quod Beda habet; nam _ sicut tradiderunt etc. non ita potest extendi, ut v. g. ipsa beata Virgo intelligatur quae eum de Iesu nativitate et de magis edocuerit. Marcum posse eo numero comprehendi facilius concesseris; nam quod tacitae reprehensionis in v. 3 latet cum ad multos dirigatur, fortasse non necessario ad singulos et ad unumquemque applicari debet; dein cum Lucas &vw ev scribat quod Marcus non fecit, etiam in v. 3 habetur quo Lucas.a Marco revera recedit eique se quasi opponere dici potest, uti se opponit multis. Dein Lucas multo plura narrat quam Marcus, narrationem suam certo ordine et consilio instituit (v. 4). Quare non deerant rationes quibus ad scribendum impelleretur, etsi Marci librum habuerit cognitum. Et cum multos noverit, curnon etiam Marcum scripsisse comperisset? - Diligenti hac investigatione facta proponit ex ordine tibi scribere, ya0ce%¢ eiusdem notionis atque ég<é%¢ seriem et ordinem rerum inter se subsequentium potissimum significat. Iam quaeritur qualis ordo hic -intelligendus sit. Nam certe non sufficit dicere cum Caz., eum velle scribere ordinate aut cum Mald. non confuse; quis enim profiteretur initio libri se proponere solum ut scribat non confuse? vel sibi esse curae ordinem aliquem in rebus enarrandis non negligere? Omnes fatentur x20e%¢ posse significare ordinem temporis. Proinde restat solum, ut suadeamus hanc notionem debere hoc loco assumi. Et primo quidem considerandum est agi de rebus gestis quas a primordiis se dicit perquisivisse et quas ex ordine et serie enarrare vult. Jam obvio sensu illa series intelligitur qua res evenerunt. Dein notandum est vocem x2beis aliis in locis notionem prae se ferre temporalem; ita 8,1 et Act. 3,24 et 11,4 cum Petrus dicatur ~«0<é7%¢ rem enarrare, exponit quae evenerant ordine temporis servato, itemque 18,23. Quia itaque haec notio omnibus aliis locis subest, cur eam ab uno hoc loco abesse statuamus? Accedit quod ordo vel dispositio quaedam rerum secundum argumenti similitudinem apud‘eum non deprehenditur, uti supra iam ostensum est p.'25; cum igitur ordo rerum qui v. g. apud Matthaeum cap. 8. 9. 13 deprehenditur, frustra apud Lucam quaeratur et ipse tamen ex ordine se scribere profiteatur, qui alius ordo poterit intelligi, nisi ordo temporis? Recole quae dicta sunt p. 20 seq. Qui ordo., temporis, uti ad res gestas enarrandas apprime commendatur, ita necessario quoque colligitur ex consilio quod Lucas sibi proposuit,
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de quibus eruditus es, veritatem. thy doodhetav. S. Lucas incipit brevi prologo!, qui ut omnes fatentur eleganti genere dicendi’praestat; in eo autem quinque eum facere A/d. dicit : necessitatem ad seribendum cogentem et inducentem materiam de qua scribendum sit, perfectionem auctoris, formam quam teneat in scribendo et finem; v. 4 éxadfxco quandoquidem (uti vertunt iam Caz. Luc.), cum emphasi quadam ratio vel occasio ea voce designatur. Quinam fuerint illi me/é2 ignoratur; veteres quidem non pauci explicarunt de evangeliis apocryphis quae nomine Thomae, Matthiae, Bartholomaei, duodecim apostolorum ete. circumferebantur (cf. Amébr. Bed. Bon. Theoph. Dion. Fab. Cai. Ipr. Luc. Lap. et probabiliter iam Orig.) ; at merito advertunt Mald. Salm. Tol. illa evangelia orta esse tempore posteriore. Neque illi multi cum iisdem fere veteribus pro haereticis vel pseudoprophetis habendi sunt, neque enim verbis Lucae ullo modo tale eis vituperium imponitur. Unum enim quod dicit de lis est : multt conati sunt vel aggressi sunt, manus admoverunt, ordznare narrationem évard2ac0e contexere, ordine digerere et componere; hoc autem fecerunt szcut tradiderunt nobis etc.; ergo prout unusquisque potuit, ex traditione et narratione apostolorum suas quisque narrationes composuit et eximia illa quibus doctrina christiana vel innititur vel constat exposuit et scripto consignavit. Num itaque censendus erit Lucas nullum de iis iudicium tulisse? Interpretes et graeci et latini plerumque ex ipsa voce éxeyeloncoxy conate sunt, colligunt eos operi -suscepto non fuisse pares, eos accessisse gratia destitutos, non implesse quae sibi proposuissent, eos aberrasse (cf. Amb. Aug. de cons. ev. 4.8; M. 34,1222; Oreg. Euth. cat. Cr. Alb. etc.). Sed ex sola hac voce id certo nequit ostendi?. Vox est ambigua, uti aggredi, opus suscipere, manus admovere, qua exitus rei neque prosper neque infelix primo et per se designatur. At cum ceteris in locis a Luca adhibeatur de re quae ad exitum perduci non potuit (Act. 9,29 et 19,13) et ita quoque 2 Mach. 7,19 (non tamen 2,29), argumentum illud non caret probabilitate, praesertim quia graeci interpretes ita vocem intellexerunt. Melius tamen alii ostendunt ex v. 3 illos a Luca non sine aliqua reprehensione notari, quatenus operi suscepto non satisfecissent (cf. Salm. Tol. Luc. Bisp. Fil.). Immerito aliqui (Bisp. Fel. Kel) in voce declarari volunt rei magnitudinem et difficultatem; haec enim notio voci neque per se inest neque usu probatur. 1..Nuperrime de eo egit Belser in Theol. Quartalschrift , Tibingen 1893 p. 391 seq. Cum iam multi aggressi essent res ab apostolis praedicatas litteris consignare, liquido patet quanto animorum studio praedicatio apostolica sit suscepta et quanta quoque diligentia statim ab initio cautum sit a christianis ne quid ex illa praedicatione periret aut oblivioni daretur. Nam multos illos fuisse christianos, sententia est omnium, unum si exceperis Aberle, qui Iudaeos fuisse statuit auctores libelli accusatori de Paulo Romae dati (cf. Titb. Quartalschrift 1855 p. 217; 1863 p. 98; Einleitung p. 72). Narrationem autem instituerunt gwae in nobts, éy qpty, apud nos fideles (Amb. Euth. Tol. Luc. Schanz) completae sunt rerum xexkqoogoenuéywy quam vocem graecam sat multi explicant : quae maxima fide confirmatae sunt et plena persuasione creditae (cf. Orig. Amb. Theoph. Eut. cat. Cr. Tol. ans. Ipr. Dion. Mald. Luc. Cat. Far.), aliicum vulg. completae, perfectae, plane ad exitum perductae (uti Alb. Dion. Bisp. Reischl, Schanz, Fil. Belser, Keil, Weiss); alii uti Lap. Cord. Calm. utramque explicationem proponunt; quod aliqui de impletione oraculorum ingerunt (Schegg, Bsp. Fil. God.), a notione vocis nequit derivari. Verum est vocem usurpari sensu faciendi plenam fidem ; sed tum dicitur de personis; cf. Rom. 4,21; 14,5; dubitant num de rebus eadem notione usurpari possit. Sed certum est vocem adhiberi cum emphasi (cf. 2 Tim. 4,5); unde sensus est res illas apertissime et evidentissime esse transactas et perfectas et ita ad exitum perductas, ut non in aliquo angulo lateant, sed omnium quasi conspectui et notitiae sese inferant. Quare etsi alteram hance de rebus significationem retinueris, prior illa ex hac perfacile consequitur. Res autem zoedypatx sunt, ut Huén. dicit, opera et sermones, miracula et dogmata Christi et ut breviter dicam conversatio eius in carne (4 Zvoxoxos adtod noAvtela), sunt mysteria redemptionis humanae a Iesu peractae, capita factorum et dictorum Christi (Lwc.). Multi autem illi narrationem suam contexere studebant v. & wt cognoscas eorum verborum de quibus eruditus es veritatem, va émuyve i.e. rAstova yaw Adby¢, ut Theoph..explicat, ut firmius cognoscas (cf. Jans. Luc.) chy acgée12v inconcussam firmitatem, certitudinem eorum verborum de quibus viva voce edoctus eras (institutione scil. catechetica). Censet itaque Lucas-esse necessarium vel utile, ut Theophilo, viro erudito, aliquid praebeatur quo ostendatur ea quae doctrina christiana proponantur esse certissima et firmissima. Iam vero evangelium rebus gestis et factis cumprimis innititur et continetur. Sed si res gestae aliter ab aliis narrantur, si vario modo inter se connectuntur, si, diversa-apparet ratio temporis aliarumque conditionum apud eos qui referunt, evenire solet ut ipsa rerum veritas iam non adeo firmiter constet apud eum qui varias illas narrationes noverit. Multi autem: sese accinxerunt ad ordinandam narrationem simulque professi esse videntur.se componere rerum enarrationem, sicut. acceperant ab ipsis rerum testibus et ministris evangelii constitutis — (v. 2). Cum Lucas sibi adscribat se axo.406¢ In omnia ‘inquisivisse, illis aliquatenus haec exacta diligentia defuisse videtur. Si itaque illi varie inter'se discrepabant qui profitebantur se ordinasse narrationem ex traditione apostolorum, facile potuit labefactari dcga)evx. Haec autem de rebus gestis securitas et de singulis certitudo apte vindicatur et stabilitur temporis serie observata. doctrinae elucidationi: accommodatum fuisset (sim.. Reischl, Schanz, Keil). Alii ordinem temporis ad. id coarctant, ut Lucas exorsus a conceptione Ioannis et Iesu pergat ad eorundem nativitatem,.dein ad circumcisionem, purificationem, educationem, baptismum, praedicationem, passionem, resurrectionem (cf. Mald..Luc. Ipr. Lap. Belser). Sed hoc parum est; nam alius ordo. nemini potuit in mentem venire, neque erit qui de baptismo narret ante nativitatem neque de resurrectione ante mortem et fere ridiculum est Lucam nihil aliud voluisse dicere cum scriberet xadecy¢. Neque congruit quod Schegg habet eum profiteri se velle scribere et res proponere serie non interrupta, dum in institutione catechetica’ res non proferrentur nisi factis intervallis. Sed quid sibi vult in scripta narratione series non interrupta? Ordinem temporis agnoscere videtur Fab., scribit enim : nullus evangelistarum ordinem divinae historiae tam. ailigenter sequi videtur atque ipse, ut qui omnia a principio ad finem usque suo ordine texit. Obiicit Danko contra ordinem hunc observatum , quod 3, 19. 20-Ioannem esse missum in carcerem alieno prorsus loco et tempore referatur. Sed legenti statim patet evangelistam mentione facta praedicationis Ioannis eiusque in Herodem.animadversionis statim addere quasi annotatiunculam quem tandem exitum illa tulerit reprehensio. Idem dic de 1, 80. Iam etsi quis ordine temporis servato scribit, tamen omnino licet ei obiter et quasi per parenthesin aliqua adiungere. Eodem modo de duobus hisce locis obiectis iudicari debet (cf. Danko, Hist. revel. div. n. test. p. X). Ceterum idem Danko fatetur Lucam ordinis fuisse studiosum et’: id quidem concedendum nobis postulamus s. Lucam qui cum historiarum scriptoris accuratione res indicat, eas ex ordine referre censendum esse nisi clare appareat data occasione occupare vel repetere omissa quae pro ratione temporis posterius vel prius erant dicenda (1. c. p. XLIII. 288). Nonne ita nay respondet ad obiecta p. X eaque diluit ? _ Ceterum eum ordinem temporis merito intelligere licet quo eventus et facta ea serie recensentur qua inter se subsecuta sunt. Qui ordo ut servetur non opus est ut singulae uniuscuiusque eventus conditiones et quasi partes. etiam semper ordine temporis enumerentur. Ita si quis ostendere posset certo ordinem tentationum Iesu esse revera eum quem Matthaeus expresserit, id non repugnaret sententiae’ de ordine temporis quem in narrandis eventibus Lucas sécutus est; item non repugnat si ea quae inter coenam paschalem dicta sunt de proditore refert post ss. Eucharistiam institutam; idem dic de 21, 37 et fortasse de 22,24 seq. Ceterum vide quae adnotavi in Comment. 8. Matth. II p. 438. Demum dicit ¢7b7 scribere, optime Theophile, xpduore titulus quidem est qui praesidi vel viro insigniori et munere publico fungenti indi solet (cf. Act. 23,26; 24,3; 26,25); at etiam usurpatur ad consuetudinem familiarem declarandam, ad amicum compellandum, uti latina vox optime (cf. Wetstein ad h. 1.). Quare definiri nequit utro modo haec appellatio adhibeatur. Cum Act. 1,4 solum dicatur o Theophile, coniicit Paérztius munere suo iam esse defunctum cum Acta scripta sunt (de evang. lib. IIIf p. 6). Hoe certo tenendum est eo nomine unum aliquem designari, virum nobilem aut amicum vel discipulum eumque eruditum. Neque iis assentiendum est qui nomine eo unumquemque Christianum significari librumque ad eum quem Deus diligit (Amb. Bed. Bon.) scribi existimarunt. Quae opinio merito derelicta est. Talis enim loquendi modus quo nomine ficto ad integram hominum classem sermo dirigatur (uti S. Franciscus Salesius v. g. Timotheum suum et Philotheam alloquitur) veteribus erat inusitatus (cf. Patritius 1. ec. Cornely |. c. p. 135). Dein ipsa appellatione xpatove et toto contextu quo v. 3. 4 aliqua de Theophilo enuntiantur probatur intelligi virum quendam. Neque tamen ex inscriptione colligere licet ei soli ibrum a Luca esse destinatum. Nam apud veteres quoque saepe in more erat positum, ut carmen vel librum uni quidem dedicarent et inscriberent, at nihilominus publici iuris esse vellent. Quare proprie non aberrat a vero Orzg. dum scribit : putat aliquis quod ad Theophilum quempiam evangelium scripserit; omnes qui nos auditis loquentes, si tales fueritis ut diligamini a Deo et vos Theophili estis et ad vos evangelium scribitur; similiter Lwth. Alb. virum intelligi determinatum docent et dein applicationem faciunt ad omnes qui Deum amant, putant atque cum eo posse facile conciliari Meyer censet quod in Constit. ap. 7, 46. 1 Theophilus tertius episcopus Caesareae palaestinensis dicitur (cf. MW. 4, 1049). De eo autem cautius loquitur Baronius : an autem idem sit cum Theophilo ate non possumus certum quid affirmari. Satis subtiliter colligit Voesgen ex 2, 4 et 3, 1 Theophilum fuisse in ditione Agrippae II magistratum romanum ca censum habendum (Studien und Kritiken 1880 p. 57). Neque defuerunt qui illum putarent Theophilum, filium Anani (Annae pontificis) et fratrem Ionathan qui pontifex erat Iudaeorum ab anno 37-Al (cf. Josephus, Ant. 18, 5. 3 et 19, 6. 2), immo et illum Theophilum degentem Athenis de quo mentionem facit Tacitus, Annal. 2, 55 (cf. Fil.). Schegg opinatur eum fuisse virum fidelem ac nobilem in Achaia vel Macedonia, et Areyher in Theophilo Senecam agnosci vult (in libro: L. Annaeus See, Berlin 4887).
1:5
v. 5 fact in diebus Herodis regis Iudaeae sacerdos quidam nomine Zacharias de vice Abia; éyévero exstitit; cf. Marc. 1,4. loan. 1,6; immerito hic iam aliqui hebraismum inveniunt %4™ supplentes in subsequentibus 7» (et factum est in diebus Herodis erat... God. quod et languescit neque ullo modo necessarium est); sed hebraismus iure deprehenditur zn dzebus, cf. lud. 2,18; 5,6; 17,6;18,1. Ruth 1,1. 3 Reg. 21,29. 4 Reg. 15,29. Is. 1,1. ler. 1,2 etc. Iudaea apud Lucam usurpatur modo sensu strictiore (2,4; 3,1; 5,17; 241,21) modo latiore de Palaestina (7,17 ; 23,5. Act. 2,9; 10,37). Hoc loco certe latius concipi debet de Palaestina, cum ditioni Herodis etiam additae essent regiones Trachonitis, Batanaea, Auranitis, Ulatha, Panias (ef. Josephus, Ant. 15,10. 4. 3 ; Bell. iud. 1,20. 4). Summum sacerdotem Zachariam fuisse aliqui putarunt (S. Ambr. Aug. tract. 49,27 in loan. propter Ex. 30,7; Theoph.); at perperam; nam dicitur solum sacerdos guedam; dein eius nomen inter pontifices a losepho non recensetur; contra quoque est v. 9; pontifex enim non indigebat sorte missa ut posset incensum offerre. Erat autem Zacharias sacerdos de vice Abia, 2 tgnyzoiag, qua voce apud LXX explicantur mpm (4 Par. 23,6; 28,13. 24 ecce divisiones; 2 Par. 5,11; 23,8; 31,2. 15; 35,4)et nrmawn (1 Par. 25,8; 26,12. 2 Par. 31,16. 17. Neh. 12,9; 13,30 ordines sacerdotum), Fuerant enim viginti quattuor familiae vel ordines vel divisiones sacerdotum, quarum sedecim ad Eleazar, octo ad Ithamar posteros pertinebant; octava (quae sorte octava exiit) erat familia vel divisio Abia; vide 1 Par. 24,3-10. Erat igitur institutum ut singulae familiae vel divisiones ministrarent in templo per dies octo a sabbato usque ad sabbatum. Atque Josephus affirmat eam divisionem permansisse ad suum tempus (Ant. 7,14. 7). Cum exsilio finito solum quattuor familiae sacerdotum reverterentur numero 4289 (cf. Esdr. 2,36-39), etiam hi sacerdotes distribuebantur in 2% ordines nominibus antiquis retentis. ler, Chronol. Synopse p. 140 seq.; ex traditione scil. talmudica (tract.. navn fol. 29,1) templum a Romanis destructum est die nono mensis ab, cum prima sacerdotum classis Ioiarib ministerio fungi incepisset. Hic dies templi destructi etiam a Iosepho confirmatur (Bell: iud. 6,4. 8). Iam ex rationibus astronomicis computarunt primum diem mensis ab eo anno incidisse in sabbatum, et proin octavum diem quoque iuisse sabbatum; unde classem Ioiarib incepisse ministerium sabbato transacto. Iam ulterius supponunt ordinem classium stricte et exacte esse observatum semper. Ab illo igitur termino instituentes computationem definiunt classem Abia ministerio templi functam esse anno u. ¢. 748 adie 3-9 mensis octobris. Vide etiam Myszkowski, Chronologico-historica Introductio in Novum Test. Leopoli in Galicia 1892, p. 161 seq. Sed cum de ordine illo adeo accurate non constet, cum insuper traditio illa talmudica de prima classe quae fungi sacerdotio eo ipso die incepisset incerta sit et potius aliquid studiose et rabbinorum modo excogitatum sapiat, tota haec computatio redditur dubia et proin inefficax. Etiam magis incerta est ratio quam olim iniit Scaliger (de emend. temp. et lib. 3 canonum isagog. p. 303); supponit enim 1 Mach. 4,38 seq. die 25 mensis noni (casleu) an. 165 a. Ch. primam classem sacerdotum sus- _ cepisse ministerium et rationibus inde ductis concludit die 28 mensis iulii 750 u. c. classem Abia in diebus Zachariae munere esse defunctam, At a coniectura initium capit cum sine ulla ratione assumat primam classem eo die ministerium sacrum suscepisse. Declaratur deinde, ut S. Bon. ait, honestas coniugil; et uxor allius (illi; ef. lect. var.) de filiabus Aaron, et nomen eius. Elisabeth, quo nomine uxor quoque Aaron vocabatur Ex. 6,23. Licuit quidem sacerdotibus in matrimonium ducere virgines ex qualibet stirpe Israel; at merito laudi vertunt Zachariae quod sacerdotium suum honoravyerit connubio cum filia Aaron contracto. loannesitaque non solum a patre, unde maxime nobilitas trahitur, sed ex matre ipsa claro sacerdotalique fuit genere (ef. S. Ambr. Mald. Luc. Ipr. Ians. Tol. Grimm Ip. 73). Monent ipsa parentum nomina significatione non carere qua ad tem- ‘pus promissionis divinae adimplendae referantur; Zacharias enim significat : memor est Iahve, Elisabeth vero (yaw) Deus iuravit (vel Deus est iuramentum, is per quem iuro?); « utrumque quadrat Ioannis eonceptioni et nativitati; praecursor enim futurus Christi eius adventum proximum indicabat, in quo quidem Christi adventu Deus et recordatus dicitur eorum quae promiserat et implevit quae iuraverat » (Tol. Grimm 1 p. 70). Ad generis sacerdotalis nobilitatem quae in utroque aderat accedebat summa morum integritas qua apud Deum et apud homines ornati habebantur
26 2onpeplag "AGid: nat yov7y adtéd éx téby Ouyatépwy ’Aaody, zat To dvous adtijs "EXerodGer. 6. Foav 8: Sixzatot ducdtepot Evavtlov tod Ocod, t -~ . ~ &. ¥ on mopevduevot év masatg tats evtoAats xat otf 4 Se bia \ »’ ram rarduact tTo¥ Kuplov dpeurtote 7. xat ov% av avtots téxvov, za0dtt av "Edetodbet otetpa, nor audtepot mpobe6yxdtes ev tats Hpzpate adtay Foav. 8. *Eyéveto 58 év to tepatevdetv abtov ev tH Tabet THs onueplag adtod Evavte tov Ocod, 9. natk To Oo tig teputelac, EAnye ~ ~ > ‘ , 4 bY =~ TOU Oupracar ctcehOdv sig tov voov tov Koelov' 10. xat nav to rAF0c Hv TOY Aaod me00evydpevey Ew ti Opa tod Ouprapatoc 11. debn 8 adte dyyedos Kuplov, eating éx dektav tod Ovotactyetoy tod Ouprauatog bye if r baal la 12. uartétapdy Oy, Zayxzptas tOwv, zat od60¢ 2xenesev ex” adtov. 13. Etmev 68 xpos adtov 6 dyychos, My go60d, Zayapla: dtdtt etonz00907 h Séqsts cov, zat H yuv7 cov "Eher~ oabet ‘Yevv7iset to bvoua adtod war xadéaere 14. xot Porat apn aor uxt ayadAlastc, zat modAot ext tH yeveser adtod yapycovtat’ 15. Zotar yap usyas evedrtov 700 Kupfovxat ofvov xat alzspa od pH xin, xat TIvetmatog aylov mAnoOyjostar Er: éx xotAlag pyteds adted, 16. zat moddods tav vidv "IopahA emrocpeber éxt Kdotov tov Osby adtiivy 17. xat adtds mposhedcetat évudrtov adtod év nveduatt xae Suvduct - Mela, extocpdbar xasdlas natéowy ent téxva, ral ameOete 2v opovijosr Stxateov, Erotndoat Kuplo adv xatecxsvacuévov. 18. Kat etmev Zayaptas meds tov &yyehov , Katk tl yveboopat todto; gym yap elu mpscbutys, zat 7 yuvy pov moobe6yxvta ev Taig Hudpats adriic. 19. xat dnoxorbels 6 dyye- Rog cinev adtd, "Ey etur Taborjd 6 nape eatnxdos Evedrtov tod Ocod* xxl dmeotdAny AaA7j= Gat madg at, zat cdayyeAloacbal cor tadta. 20. zat tod, Fon orwnridy xat py Suvipevos AaAyjoat, &yor Hg hudoas yévntar tavra: av” Oy ox erlotsvoas tote Asyowg wou, ottuves TAnpwOYsovtat sig toy xatoov adtéiv.. 21, Kat Ziv 6 Aabs mpocdoxiiy tov Zayaplav> xat 20abpatov év tH yoovitey év tH vat adtév. 99, ekeAOdov S& ode 20bvato AaAyjoat adtotc: nat enéyvwsay Str dntaclay Edoaxey ev thd vais" xa adtos 7v Btavebwv adtots, xal Srépevev xwode. 23, nat éygveto We exArabnoay Marcus a praedicatione Ioannis orsus est, Matthaeus a generatione Tesu, Lucas autem altius rem repetit, gvwev (Mald. Luc.) ab ipsius praecursoris conceptione. Uti prophetia veteris testamenti ultimo loco illum annuntiavit qui mittendus esset ante faciem Domini et praepararet viam eius, et ut eadem prophetia ad finem perducitur missione Eliae praedicta (Mal. 3,1; 4,5), ita evangelium merito inchoatur ab eodem praecursore qui praecedet ante Dominum in spiritu et virtute Eliae (cf. Mald.). Huius.autem. nativitas mirabilis enarratur. quia haec magnam addit auctoritatem testimonio Ioannis de Christo exhibito et quia haec nova praeter naturam nativitas praeparat et confirmat fidem admirandae nativitatis ipsius Christi (/ans.). Simul Christi commendatur dignitas, cum praecursor eius modo adeo mirabili in mundum induceatur, et cunctis patefieri debet quam sit fide dignus is qui tantis signis vita donatur. Messias promissus erat oriundus ex tribu Iuda, ex regia Davidis familia. Cum ipse futurus esset non solum rex sed etiam sacerdos (Ps. 109,4. Zach. 6,13), consentaneum erat, ut sicut in eo stirps regia honorabatur, ita in praecursore tribus sacerdotalis peculiari dignitate ornaretur et ipsum Christi sacerdotium quo tolleret expiatione peccata mundi annuntiaretur et demonstraretur per sacerdotem. Talem autem Deus elegit sacerdotem qui vera iustitia erat eximius, ut pater exsisteret praecursoris. Posset videri id quasi iure praecipuo spectasse ad pontificem, qui functione sua quam maxime erat typus Christi ingressuri scil. per proprium sanguinem in sanctuarium coeleste (cf. Hebr. 9,7. 11: seq.). At eo tempore summum sacerdotium iam dienitate sua et sanctitate misere exciderat; arbitrio Herodis regis creabantur et removebantur pontifices; ipsi pontifices plerumque ex secta erant sadducaecorum; ex ratione temporis colligitur insuper.eo anno fuisse pontificem Simonem , quem ad eam dignitatem Herodes evexeras,. _ ut filiam ipsius; cuius venustate rex captus erat, in matrimonium ducere posset (Josephus, Ant. 15,9. 3); idem postmodum ab Herode pontificatu abdicatus est eo honore delato ad Matthiam (Ant. 17,4. 2), qui tamen mox iterum ea dignitate privatus est (Ant. 17,6. 4). Narrationem autem texit Lucas stilo simplici et hebraismis satis referto, ita ut ipso dicendi genere modum exprimeret loquendi eorum a quibus res illas didicerat. Quam diligenter et exacte (xe.60¢ V. 3) referat, ipsa scribendi forma declaratur. Etsi non pro omnibus, saltem pro pluribus, uti hymnis, ei documenta quoque scripta praesto fuisse vel aramaice (Schanz, God.) vel graece (Weiss) haud improbabiliter statuitur;
Evangelista, uti praefatus est, gw a principio orditur, ab iis quibus origo et missio coelestis Iesu statim a limine demonstratur. Id enim fit annuntiatione per angelum facta de nativitate et munere praecursoris, missione angeli ad b. Virginem, apparitione angelorum in nativitate Iesu. Ipse Iesus nobis ostenditur factus sub lege (Gal. 4%), qui tamen thronum David hereditaturus est et regnaturus in aeternum tamquam lumen ad revelationem gentium et gloria plebis Israel. Cum esset dives, propter nos egenus factus est (2 Cor. 8,9), quae egestas lam in eius nativitate nobis ob oculos ponitur, factus est obediens (Phil. 2,8), quae obedientia in puero duodecim annorum, in commoratione nazarethana iam adumbratur. Sed dum se humiliat, exaltatur a Deo (Phil. 2,9); ita apparitione angelorum in nativitate, in baptismo coelesti declaratione; quam legem etiam iam in eius matre praefigurari videmus (1,44 seq.). Demum in familia Zachariae, in b. Virgine, in pastoribus, in Simeone et Anna spectacula verae pietatis iucundissima nobis proponuntur; in canticis notiones excelsae regni Dei exprimuntur, ipsis rebus gestis declaratur evangelium mitti Tudaeo primum, id autem et Graeco destinari pariter enuntiatur (cf. 1,48. 79; 2,34. 34; cf. Rom. 1,16). In Tesu itaque et Iudaei conversi suum agnoscere possunt ac debent rebus narratis Messiam, ethnicochaieriant Filium Dei et Salvatorem omnium.
1:6
v. 6 erant autem tusti ambo ante Deum, scil. in conspectu Dei (Orig.), ut vera et interna iustitia et sanctitas quae valeat coram Dei intelligatur, quorum laus itaque apud Deum est (Rom. 2,19); « et bene dicit iustos ante Deum; non enim omnis qui iustus est ante homines, iustus est ante Deum; aliter vident homines, aliter videt Deus; homines in facie, Deus in corde » (S. Amér. sim. Bed. Bon. Luc. etc.). Unde hisce ‘illis laudem tribui perfectam merito dicitur in cat. Cr. ; « non potuit evangelista gravioribus, illustrioribus , howoriidenteene bus verbis eorum sanctitatem declarare » (Mald. ). Et quibusnam eorum contineatur iustitia explicat : zncedentes in omnibus mandates et rusteficationtbus Domini, incedere ef. a i. e. totam vitae rationem , omnem sentiendi agendiane modum coma poners ad Dei voluntatem in lege declaratam ; tyro! xat Sinoudyarx redduntur apud LXX mpm mixio (cf. Gen. 26,5 . Deut. 4,40; 6,2). Duobus istis vocabulis idem significari Luc. Ipr. censent; mandatis designari praecepta moralia, caerimonialia iustificationibus Cai. Tol. Lap. (et sim. Euth.) existimant; Oreg. Ambr. Bed. illa referunt ad opera, has ad iudicia bene et recte de aliis habenda. Discrimen ipsa vocum significatione propria hoc assignari commode potest, ut mandata sint singula Dei praecepta, Sixaudyara autem sint.normae illae et regulae veri et iusti quae a Deo proponuntur et ex quibus mandata quoque proficiscuntur. Hisce duobus ordo ille constituitur quem Deus apud homines exsistere vult lisque tota agendi, cogitandi, appetendi ratio vitae hominum regitur et normae divinae conformatur. Incedebant autem in omnibus mandatis et iustificationibus Domini sine guerela &yzyrro. irreprehensi, ita scil. ut in nulla re reprehensionem quandam incurrerint. Id ad solum Deum referre vel ut bonum etiam bene fiat omni prava mentis intentione abiecta (Orzg. Theoph.), non placet, quia vera et interna animi sanctitas iam in priore membro expressa et laudata est; quare ut apud Deum, ita quoque apud homines eorum vita in cunctis describitur irreprehensa; « quod mire cum prophetico congruit dicto: provide bona semper coram Deo et coram hominibus » (S. Ambr. Bed. Ians. Tol. Ipr. Cord.). , Coniuges igitur ambo, uti nobilitate generis, utpote sacerdotalis, ita iustitia quoque et sanctitate, quae animum ornat, pares fuerunt (Luc.). At quamvis Deo accepti tamen carebant illa benedictione quae in vetere foedere tanti aestimabatur et inter favores Dei et praemia virtutis recensebatur
1:7
v. 7 et non erat illis filius eo quod esset Elisabeth sterilis; non est dubium quin de eo quod.apud homines opprobrium esse, immo Dei quoque indignationem arguere videbatur (cf. Deut. 7,14. Ex. 23,26. ler. 22,30. Ps. 127,4) coniuges doluerint, verum eo nomine laude quoque maiore digni quia tam fideliter Deo servierunt, quamquam debita pietati praemia reddere non videbatur. Evangelista autem id commemorat quo in conceptione et nativitate Joannis miraculum Dei agnoscatur; divinitus est procuratum, ait Beda, ut provectae aetatis diuque coniugii fructu privatis loannes parentibus nasceretur, quatenus inopinato prolis ortu et ipsos donum gratius afficeret et ceteros miraculi stupor futuri prophetae pararet auditui; denique posuerunt.omnes qui audierant in corde suo dicentes : quid putas puer iste erit? similiter Alb. Jans. Mald. Luc. Lap.,Schanz, Fil., et merito quoque in cat. Cr. adnotatur ea iam generatione praeparari ‘fide de Christi ortu, quia qui sterili partum dat auctor naturae, is virgini quoque inibueres valet. Porro ad. idem miraculum commendandum addit id quo coniuges hi simul cum Abraham et Sara, parentibus-populi electi, comparantur e¢ ambo processissent (lege processerant, uti praebent gat g! ken; nam hoc membrum iam non refertur ad xa6o7 eo quod, sed eodem exhibetur ordine quo et non erat iis filius) in diebus suis, erant aetate provecti; dictio est hebraizans; vide Gen. 18,11, ubi idem asseritur de Abraham et Sara (LXX npcbebqudcec quceoy, O22 ON), Wh,1. Tos. 13,1; 23,2. Cum itaque provectae essent aetatis, humanitus spes omnis ablata erat prolis in futuro concipiendae. Praecursor itaque Christi ex duplici causa non tam ex hominibus genitus quam ecoelo a. Deo datus est (Luc. Ys Fit autem annuntiatio praecursoris in templo, fit in functione sacerdotali, quia veri. sacerdotis iam nuntiabatur adventus et coeleste sacri- -ficium parabatur (S.. Amor.)
1:8
v. 8 factum est autem, cum. sacerdotio fungeretur in ordine vicis suae ante Deum, vel in ordine classis suae, yel in ordine secundum ordinem statutae dierum seriei; coram Deo i. e. in templo, ubi Deus singulari ratione in sancto sanctorum habitare dicitur; eodem modo frequentissime diciturimmolare coram Domino, offerre coram Domino, aspergere coram Domino de iis quae fiunt ante altare Domini (cf. Lev. 1,5. 11; .3,1.'7; 4,6 etc.); quae peragebantur in sancto immediate ante sanctum sanctorum potiore iure ante Deum agi censebantur. Quae autem officia a singulis sacerdotibus essent petagenda, missa sorte determinabatur. Cuius rei etiam in talmude testimonium habetur; ita legitur in tractatu de sacrificio iugi (7"2n, cap. 35 Surenhusius V p- 291): dicebat eis praefectus ; venite et sortimini : quis sit mactaturus, quis sparsurus, quis cinerem ab altari interiore abducturus, quis lucernas purgaturus etc. ; alia habentur in tract. de die expiationis (N21; cap. 2,2..3; Surenh. If p. 213). Unde vy.
1:9
9 secundum consuetudinem sacerdott izeazciag ex more quo functio sacerdotalis determinabatur et distribuebatur, sorte exizt ut incensum poneret ingressus im templum Domini i..e. sorte missa accepit munus offerendi sacrificium thuris in altari quod in sancto erat collocatum. Singulis quippe diebus post iuge sacrificium mane et vespere adolebatur incensuminaltari aureo thymiamatis in sancto ; cice\Owy ita optime iungitur uti in versione vulg. fit ad Qvyizoo. videlicet. Nam si explicaveris : postquam ingressus est in templum, sortitus est partes thuris adolendi, habes molestam cum v. 8 tautologiam, dum in altera acceptione descriptio rei apta cernitur. Dum autem sacerdos offerebat incensum (cf. Ex. 30,6-8)
1:10
v. 10 omnis multitudo populi erat orans foris hora incensi; dum sacrificium Deo offerebatur in odorem suavissimum et populus quoque preces ad Deum fundebat, fit annuntiatio iamiam instare tempus illud quo demum is sit appariturus cuius typus in iugi holocausto cernebatur, verus scil. Dei agnus ad omnium expiationem immolandus; et, ut Ma/d. advertit, videtur evangelista non sine consilio sortis mentionem fecisse, ut rem omnem divinitus provisam factamque fuisse significaret. Per nuntium coelestem qui iam Danielem de tempore Messiae edocuerat (Dan. 9,24 seq.) nunc certior redditur Zacharias adesse temporis plenitudinem
1:11
v. 11 apparutt autem alli angelus Domini, v. 19 Gabriel scil., stans a dextris altarts incensi; visus est, subito praeterque exspectationem apparuit; non hominum more ingressus est, sed repente se conspicuum exhibuit (Lwe.); « bene angelus et in templo et iuxta altare et a dextris apparet, quia videlicet et veri sacerdotis adventum et mysterium sacrificii universalis et coelestis doni gaudium praedicat » (Bed. Ipr.). Ceterum latus dexterum ad praecellentiam et honorem referri solet (Ps. 109,1. 3 Reg. 2,19. Hebr. 1,13), Voluit Deus ut ex missione angeli constaret loannem non humana, sed divina virtute nasciturum; voluit Ioannis praecursoris et Christi quatenus similia humana divinis esse possunt, quam simillimum ortum, quam simillimum esse conceptum (Ma/d.). Uti fieri solet in apparitione coclesti,
1:12
v. 12 Zacharias turbatus est videns et timor irruit super eum; vehemens timor notatur qualis ille quo se Daniel affectum fuisse viso angelo scribit 10,8; cf. Ez. 2,1; « perturbamur et a nostro alienamur affectu, quando perstringimur alicuius superioris potestatis occursu » (Ambr.). Ka enim est humanae naturae infirmitas, ut eiusmodi peregrinum et inusitatum visam sine commotione ferre nequeat (cat. Cr. Luc.). Turbatum ac timentem angelus confortat familiariter eum alloquens et nomine proprio compellans vy.
1:13
13 azt autem ad illum angelus : ne timeas, Zacharia; « sicut enim humanae fragilitatis est spiritualis creaturae visione turbari, ita et angelicae benignitatis est paventes de aspectu suo mortales mox blandiendo solari » (Bed.). Timorem itaque illum expellit (angeli enim verba id quoque effecisse quod significabant probabile est), ut animus tanto nuntio percipiendo vacare attentius valeat, prout 7o/. notat, qui tamen timor, quemadmodum nuntiantis maiestatem repraesentabat, ita debuit quoque animum Zachariae ad credendum praeparare, « timor enim ille ad concipiendam magnam opinionem illius qui loquebatur inducebat; facilius autem credimus lis quos plurimi facimus et quos multum veremur » (To/.). Dein non sola iussione depellit timorem, sed etiam’ ratione adducta, guoniam exaudita est deprecatio tua et uxor tua Elisabeth pariet tbe filium ; cum mentione facta depr ecationis statim subdatur promissio filii, deprecatio quae dicitur exaudita videtur esse intelligenda illa qua Zacharias, ut erat desiderium virorum veteris testamenti, efflagitarat filium ne deleretur nomen suum ex Israel (cf. Deut. 25,6). Atque ita intelligunt Mald. Schegg, Bisp.,:ut scil. angeli verba referantur ad . deprecationem quam Zacharias ingressus in sanctum inter sacrificandum fundat. Verum tum eum id a Deo postulasse non est probabile. Non quidem propterea quia tum non potuisset etiam pro se et domo sua orare, quam rationem etiam a S. Aug. (quaest. evang. 2,1; M. 35, 1333) adductam non subsistere Madd. haud immerito probat ex Lev. 16,17; sed ideo quia, ut S. Aug. etiam dicit, « si petisset filium, crederet annuntiatum; angelus dicit quod ei filius nasceretur, ille non credit; quis rogat sine spe? aut quis non credit in spe? si non speras quare petis? si speras quare non credis » (serm. 291,3; similiter quaest. evang. 2,1)? Eteodem modo rationem afferunt ex v. 18 quod ne angelo quidem crediderit et omnem spem prolis iam abiecerit Bed. Fab. Ians. Tol. Ipr. Lap. Calm. Schanz, Fil. Quare si de petitione filii esset explicanda deprecatio tua, id solum intelligi posset de eo quod Zacharias antea, cum adhuc spes prolis esse potuit, filium a Deo efflagitavit, uti Dion. Tans. Tol. monent et Mald. quoque innuit. Verum longe _plurimi deprecationem in sanctuario factam explicant pro salute populi et pro adventu Messiae; ita S. Aug. 1. c. Bed. Huth. Theoph. Dion. Cat. lans. Salm. tom. 2 tract, 34 Tol. Ipr. Luc. Lap. Sylv. Calm. Schanz, Fil. Weiss, Sp.; alii, uti Grimm, Keil, utramque petitionem de Messia et de filio ab eo esse coniunctam censent. Verum est quod Schegg obiicit, nullam certam orationis formulam pro sacerdote incensum offerente fuisse praescriptam. At inde non sequitur Zachariam non orasse pro salute populi et adventu Messiae. Nam nonne ipsum sacrificium quotidianum erat quaedam oratio pro populo oblata et quid aliud istis sacrificiis portendebatur et expetebatur nisi vera expiatio per Messiam demum perficienda? Insuper pii Israelitae — testis est Simeon senex — eo tempore iam summis votis expetebant adventum Messiae; quare fieri nequit ut Zacharias in sollemni hac functione oblitus sit summi huius desiderii, et si teste Christo multi prophetae et reges et iusti cupierunt videre et audire quae apostoli viderunt et audierunt (Matth. 13,17. Luc. 10,24), quis poterit negare Zachariam -iustum (v. 6) eadem vota fovisse et in sollemnitate sacrificii Deo obtulisse? Neque obstat quod pergit angelus e¢ wxor tua etc.; nam haec na- ‘tivitas, ut statim explicat, initium est futurae liberationis (A/d.) et eam annuntians eiusdem redemptionis ordinem pandit quod videlicet natus Zachariae filius redemptori sit. iter facturus praeconando (Bed.), quod futurus sit proximus praecursor apparitorque Messiae (Luc. Ipr.). Alii quandoque putant signum ‘exhiberi et confirmationem deprecationis exauditae (cf. Huth. Tol.); at modum, ordinem, rationem adventus Messiae exponi subsequentibus omnino suadetur. Quod itaque olim Zacharias petierat, ei iam a Deo concedi: annuntiatur; habebit fillum. Verum Deus qui adeo exauditionem distulit iam votum longe . excedit , cum filium concessurus sit omni patris exspectatione maiorem. Id iam significatur eo quod nomen eius coelitus determinatur et tale quidem nomen quod sua iam notione : Iahve gratiam largitur declarat futurum filii munus, et vocabis nomen erus Ioannem, j3m5> vel yan} quod nomen utique in vet. test. satis frequens est (cf. 2 Reg. 25,23. ler. 40,8 seq. 1 Chron. 3,15. 24; 5,35; 12,4; 26,3. 2 Chron. 17,15 ete. Esdr. 10,6. 28. Neh. 6,18 etc.); at hie considerandum est id imponi divinitus; « singularis autem meriti indicium datur quoties hominibus a Deo vel imponitur nomen vel mutatur » ait Beda idque exemplis Abraham, Iacob etc. illustrat (sim. Lwc.). Nomine autem declaratur primo parentibus esse gratiam donatam quibus scil. decrepitis filius talis nasceretur, ipsi fillo maximam praestari gratiam , de qua statim plura angelus subdit, et demum etiam filiis Israel quos ad Dominum Deum est conversurus (Bed. Euth. Ians.). Huius familiae nomina tria mirum in modum consonant ad tempus Messiae ex Dei promissione significandum : Dei memoria et Dei iuramentum peperit nobis Dei gratiam, ut Luc. dicit (sim. Grimm.). Ulterius animum Zachariae magnificis promissionibus ad laetitiam et Dei benignissimi laudem provocat
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v. 14 et erit gaudium tibi et exsul- /atio, neque eius nativitatis felicitas ac benedictio domesticis parietibus continebitur, e¢ multe in nativitate eius gaudebunt; rationes pro hoc versu afferuntur in v. 15-17; quare mz/@ non de solis cognatis explicandi sunt qui utique primo de eius nativitate gaudebant et mirabantur (v. 58. 66), verum etiam de aliis quos convertit ad Dominum, qui etiam iure suo sibi de eius ortu (2x! 7% -yevéoer adz0d) gratulabantur. Cur itaque patri multisque gaudium sit futurum idque non commune explicatur compendio quodam cum dicitur
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v. 15 erit enim magnus coram Domino, proin vera magnitudine quae valeat coram Deo; quae apud homines iactatur, fallax et incerta et inanis esse potest. Iam quis sit ordo huius magnitudinis ipse qui proposuit angelus subsequenter exponit (Bed. Luc.); declarat scil. magnitudinem eius sanctitatis et officii (To/.) vel ut Luc. ait, potissimum quattuor rebus futurus est magnus, quarum duae tangunt salutem populi, duae propriam ipsius, quibus tamen ad salutem populi procurandam reddatur aptior. Atque magnitudo sanctitatis eius duobus effertur : singulari vitae austeritate et ubere Spiritus sancti gratia; e¢ wnum et siceram non bebet; proin quod illi praestant qui per aliquod tempus se voto nasiraeatus Deo consecrant et devovent (Num. 6,3), eo modo ipsum per totam vitam iri Deo consecratum angelus praedicit; sicera, hebr. 12, ofzspx vocatur omnis potio quae inebriare potest et quae non sit ex vite (cat. Cr. Theoph.), maxime potio ex palmarum fructu confecta (Euth.) vel, ut S. Hieronymus dicit ad Is. 28,5, confecta ex frumento, hordeo, millio pomorumque succo. Cum talis abstinentia esset nasiraeorum, multi loannem appellant nasiraeum (Bed. lans. Tol. Lap. Bisp. Schanz, Fil. Weiss), aliis (Schegg) repugnantibus, quia desit quod in consecratione nasiraei ponatur : novacula non transibit per caput eius (Num. 6,5. Jud. 13,5). Verum haud immerito reponunt quod caesarie nasiraei significatur, scil. consecratio ad Deum, id apud Joannem haberi modo multo excellentiore eo quod Spiritu sancto replebitur adhue ex utero matris suae, quare eum esse ratione eminentiore nasiraeum vel plus quam nasiraeum (cf. Dion. Luc. Keil). Verum de voce non erit litigandum cum constet eum vitae austeritate et sanctitate, cui Christus quoque egregium reddidit testimonium (Matth. 11,11. 18), eximie Deo fuisse devotum. Repletus enim Spiritu sancto sane is dicitur qui gratia interna sanctificante ubertim est ornatus. Atque de hac gratia explicandam esse dictionem hoc loco eo magis patet, quia de gratiis gratis datis, de prophetia, de dono miraculorum etc. sermo esse nequit. Cum enim Ioannes ne adultus quidem eiusmodi charismatis instructus cernatur (loannes quidem signum fecit nullum, Ioan. 10,44), quomodo posset censeri iis donis praeditus adhuc ex utero matris? é71.2% xorAtas explicat Huth. 2x Boégoug, a tenera aetate, ab infantia induetur virtute ex alto eodemque modo Weiss; at alii exponunt 2y 7% xovAta, (cat. Cr. S. Cyrillus hier. éy yaozel pyzpedc, Cat. 3,6; M. 33,436; Theoph.; tta quoque syr.); est quippe 2x dictum notione temporali quando inceperit sanctificatio : adhuc ab utero, ita ut in utero inceperit et per reliquum vitae spatium perduraverit (cf. Dion. Cai. Tans. Tol. Luc. Ipr. Mald. Lap. Schegq, Fil. Keil, Sp.); ‘unde ratione habita significationis fere perinde est , utrum é« explices adhuc (quod retinent Schegg, Keil, Weiss) an cam (Schanz). Atque eum in utero matris (uti legunt Ambr. Mald.) repletum esse Spiritu sancto plerumque colligunt ex v. 44 (ef. Ambr. Bed. Bon. cat. Cr. Fab. Salm. Luc. etc.). : , Intelligi autem veram sanctificationem internam ablato peccato originali et gratia sanctificante infusa ei esse collatam sententia est omnino communis et certa. Eam esse sententiam SS. Patrum docent pluribus ol. Luc. Sylv. Suarez (in 3 p. qu. 27 disp. 3s. 1, 2) idque docent theologi scholastici sequentes S. Thomam (3 p. qu. 27 art. 6). E Patribus aliter sentire videtur S. Augustinus in ep. ad Dardanum (ep. 187 al. 57, n. 23. 32; M. 33, 840. 844); nam urget dici in v. 44 solum Ioannem exsultasse, non autem exsultasse in fide; dein : « illa sanctificatio qua efficimur et singuli templa Dei et in unum omnes templum Dei, non est nisi renatorum, quod nisi nati homines esse non possunt »; verum huic argumento respondent Jans. Tol. Salm. aliique natum etiam eum dici in s. litteris qui adhuc sit in utero matris et arguunt ex Matth. 1, 20 et ex eo quod baptismus infantibus rite conferri potest antequam e vulva effundantur. Ceterum S. Aug. alio loco (de Trin. 15, 26; M. 42, 1094) aperte dicit : loannes « quamvis seminatus a patre, tamen Spiritum sanctum in utero formatus accepit »; iam accipere Spiritum sanctum certo veram denotat sanctitatem. Sanctitate eius descripta iam ad munus eius transit angelus
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v. 16 e¢ multos filiorum Israel convertet ad Dominum Dewm ipsorum, eos revocabit a peccatis ad poenitentiam et pietatem; et eo modo iam deseribitur missus ad populi salutem promovendam, unde ratio habetur gaudii illius in v. 1%; verum eo minime concluditur eius dignitas
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v. 17 et ipse praecedet ante illum i. e. Dominum Deum, uti constructio grammaticalis necessario exigit; sed qui venturus exspectatur est Messias et Ioannes revera praecursor est Messiae et ut talis in evangelio describitur; quare ipse Christus hoc loco Dominus Deus appellatur (cf. Bed. Fab. Tol. Luc. Schanz, Fil.), in spiritu et virtute Elae, habebit spiritum et fortitudinem similem Eliae, studium legis divinae et zelum ardentem. Ex prophetia Mal. 4,5. 6 exspectabatur Elias venturus antequam veniat dies Domini magnus et horribilis; unde apud Iudaeos opinio orta est Eliam ante Messiam venturum esse (cf. Matth. 17,10; Ed. Ip. 142 seq. Il p. 706 seq.). Angelus vero dum loquitur de Joanne nascituro ei attribuens spiritum et vim Eliae et munus simile, | eo ipse quoque docet priorem adventum Messiae distinctum ab illo de quo Malachias vaticinatus est. Comparatur autem Ioannes potissimum cum Elia venturo, quia dicitur praecedere ante Dominum, ut Elias dicitur mittendus ante diem Domini et quia convertet corda patrum in filios ete. id quod pariter de Elia venturo annuntiatur (cf. cat. Cr. Theoph. lans. Tol. Luc.). Nihilominus apte efferuntur illa quoque quae ei cum Elia communia sunt prout ille ins. litteris vixisse et egisse traditur. Similis quippe fuit utriusque vitae austeritas et genus; uterque versabatur in eremo, uterque zona pellicea cinctus erat, uterque vitam agebat ab omni luxu alienam, victu pauperrimo sustentatam, uterque lustitiae fervens zelator; ambo regis et reginae vesaniam experiuntur, postquam regem arguerunt; ut Elias ob mulierem fugere compulsus est, ita Toannes ob Beran capite truncatus (ef. S. Amdr. Bed. Theoph. lans. Salm.). Munus eius Elae venturo simile etiam clarius describitur verbis ex futurus sit dignitatis; Elias enim et tamquam propheta qui olim fuerat liorum ad patres eorum i. e. utrorumque corda animosque lisdem imbuet sensibus, utrosque intime inter se coniunget, iis eosdem pietatis, pacis, caritatis sensus indet, e¢ incredulos, inobedientes qui Deo elusque legi obsistunt convertet ad prudentiam oeévqow sentiendi rationem zwstorum, qui scil. in id omne studium dirigunt ut Deo obsequantur. Haec dum aget, simul praestabit parare Domino plebem perfectam, éxowwdoo uti exicteéyor, quare consequenter dicendum est et explicandum : ut paret Domino plebem perfectam, ideo scil. praecedet ante Dominum; xatecxsvacyévev plebem scil. praeparatam et instructam ita ut Dominum suscipiat, eius amplectatur doctrinam, ut populus sit dispositus ad id quod Messias ab eo postulabit (cf. ee Tol.). Quare, ut 7o/. monet, perfectum explica in ratione dispositionis perfectum. Munus itaque eius in eo consistebat, ut animos hominum ad suscipiendum per fidem Messiam praepararet exemplo, praedicatione, baptismo. poenitentiae, ut eos efficeret aptos et quasi serendum a Christo agrum proscinderet ac novaret, uti eleganti metaphora expressit Iuvencus : plebemque novabit (lib. 1 v. 25; Mald.). Varie concipitur illud ut convertat corda patrum in filios. Sat multi enim exponunt : ut in filiis sensus excitet patrum, scil. ut filii desiderent Messiam, uti v. g. Abraham exsultavit, uti mulli reges et prophetae desiderabant videre et audire quae videbant et audiebant apostoli (Matth. 13, 17. Ioan. 8,56), vel ut spiritualem sanctorum antiquorum scientiam populo infundat, et similiter Bed. Alb. Bon. Tol. Salm. Luc. Sylv. Sed nonne tum potius dicendum erat : ut dirigat animos filiorum ad patres? ut animos filiorum efficiat similes animis patrum? Unde alii proprium verborum sensum retinere cupientes exponunt : ut corda patriarcharum convertat ad filios, ut patriarchas qui offensi sunt posteris suis contumacibus et Deo inobedientibus reddat bene affectos in eos eo scil. quod filios ad fidem et pietatem revocat (cf. Dion. Jans. Ipr. Lap. Fil.). Sed tum munus praecursoris modo satis miro exprimeretur. Is enim diceretur dirigere corda patrum, quibus tamen non mittilur ad praedicandum; de filiis autem quibus mittitur et qui revocandi sunt ad pietatem et qui praeparandi sunt Domino nihil eum facturum esse indicaretur, in filios quasi isti relinquendi essent in sua conditione et totus labor in id dirigendus, ut-patriarchae induerent sensus benevolentiores in filios. Pariter a verbis recedit quod habetur in cat. Cr. et apud Theoph. flectere Iudaeos ad apostolos, filios scil. populi; neque minus alienum est : qui erant veteris legis convertere ad novam legem (Fab. Cai.). Quare praestat cum aliis verba accipere de pace et concordia restituenda et inducenda (Bisp. Schegg, Schanz, Weiss); nam inimici hominis domestici eius (Mich. 7, 6. Matth. 10, 36); hoc ergo impedimentum quo res religiosa satis frequenter interturbatur removendum est et pax stabilienda, ut Deus pacis et Messias princeps pacis regnet in animis concordia unitis. — Si respicitur textus hebr. etiam verti potest : et convertet corda patrum cum filiis i. e. et patres et filios convertet; nam by indubie saepius notione cum usurpatur; cf. Ex. 35,22. Mich. 5,3 (vide quae ad hunc locum notavi). Atque eo modo et veteres aliquos et recentiores textum Mal: exponere vide in meo Comment. in Proph. min. II p. 487. Cum Abraham seni promissio fieret de filio, contra spem in spem credidit et non est infirmatus fide nec haesitavit diffidentia (Rom. 4,18 seq.); aliter Zacharias
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v. 18 et dixit Zacharias ad angelum : unde hoc sclam? ego enim sum senex et uxor mea processit in diebus suis; rare <{; secundum quam normam cognoscam hoc? haesitat (S. Bon. Ipr.); quaerit ex diffidentia, uti patet ex verbis adiectis quibus argumenta suae incredulitatis contraria promissis divinis profert (Jans.; sim. Ald. Luc.); addunt alii propter ipsam magnitudinem promissionis eum in dubitationem et incredulitatem esse impulsum (ef. Bed. Tol. Luc. Lap.); videbatur enim excedere ordinemac potestatem naturae. Opinatur Ma/d. eum dubitasse de angelo an verus esset et an a Deo missus: Verum id communiter reliciunt merito dicentes eum de angeli persona non fuisse dubium ex sanctitate loci, ex ipsa maiestate angelica et consolatione verborumque sublimitate (cf. A/b. Jans. Dion. Salm. Luc.). Neque eam rationem ipse enuntiat, sed solum obiicit aetatem decrepitam et suam et uxoris; « atqui oportebat eum haud de suo et uxoris senio, sed de ' promittentis Dei potentia cogitare » (Eus.), idque eo maiore iure a sacerdote postulari potuit, quia ex s. litteris sciebat eiusmodi Deum operatum esse in Sara, in matre Samsonis, in Anna; praeterea in ipsa annuntiatione Messiae qui exspectabatur et cuius praecursor filius Zachariae esse debebit, etiam habebatur ratio praestantissima cur sacerdos angelo fidem adhiberet (cf. A/d.). Eum incurrisse aliquam culpam, ex angeli verbis et poena inflicta
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v. 19. 20 liquido patet; eum venialiter peccasse censent Cai. Salm. Mald. Lap. aliique idque partim etiam ex leviore poena inflicta concludunt (ef. Schanz) ; longius progreditur Schegg qui eum ab omni peccato etiam levi eximit et solum aliquam imperfectionem ab eo admissam concedit, quae tamen opinio neque verbis angeli neque poenae impositae congruit. Uti angelus dicit, culpa eius in eo est quia non credidit verbis an-. geli; neque primo et per se in eo consistit quod signum expetit. Nam, uti veteres monent, signum ad fidem conceptam confirmandam augendamque etiam postularunt Abraham et Gedeon et alias quoque Deus signum ad fidem confortandam concedere vel etiam admonere solebat ut tale signum peteretur. Proinde fidei eius defectus in eo quaerendus est quod neglectis angeli verbis ad id solum mentis aciem direxit quod secundum ordinem naturae fieri non posse videbatur. Non ad nuntii dignitatem et auctoritatem, sed ad difficultatem rei nuntiatae animum attendit. Quare ad hanc nuntii dignitatem et auctoritatem praeprimis esse advertendum angelus docet v. 19 et respondens angelus dixit et : ego sum Gabriel qui adsto ante Deum et missus sum logui ad te et haec ttbhi evangelizare, idem itaque angelus qui iam Danielem de tempore Messiae eiusque bonis edocuit (Dan. 9,24 seq.) et qui ipso suo nomine heros Dei, fortis Dei ad illud mysterium annuntiandum aptus | videtur, in quo Deus fecit potentiam brachio suo; est autem angelus | unus e praecipuis, quibus id quod utique omnibus commune est particulari quodam et eximio modo adscribitur : adstare ante Deum (cf. Tob. 12,15. Apoc. 8,2). Quamvis enim adstare ante Deum idem sit quod ministrare, paratum esse ad Domini mandata excipienda (cf. quae notavi ad Dan. 7,10 — uti bene notant Mald. Sanchez, Lap. Mariana, assistere et ministrare non esse diversa angelorum officia), tamen id si de uno aliquo praedicatur eodem modo titulus est dignitatis maioris, quo v. g. aliqui honorantur nomine servi Dei in s. litteris quamquam omnes sunt servi Dei. Talis cum sit messws est, a Deo scil. cui assistere solet ad nutum eius paratus, ut nuntium adeo faustum perferat, qui nuntii salutaris, evangelii, est initium et praeparatio. Jam homines fausta quae nuntiantur facile credere solent. Cur ergo sacerdos angelo faustissima nuntianti fidem denegat? Tam accipit signum de quo quaesierat, sed tale quod simul sit poeua, « ut qui discredendo locutus est tacendo credere discat » (Bed.)
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v. 20 et ecce ( « adverbium ecce demonstrat novum aliquid et insolitum, sienum scil. quo et petitioni eius satisfiat et digna diffidentiae poena infligatur » lans.) erts tacens et non poteris loqui (additur scil. qua ratione tacens futurus sit, scil. eo quod mutus redditur; quare non est tautologia) usgue tn diem quo haec fant, pro eo quod non credidiste verbis meis quae implebuntur in tempore suo; « eadem res et supplicium et beneficium fuit; supplicium peccantis, beneficium precantis » (Mald. sim. Alb. Cai. Dion. lans. Retschi) ; cizveg cum aliqua emphasi : quippe quae talia sint ut suo tempore in opus deducantur. Sat multi opinantur eum non solum mutum sed et surdum esse redditum. Ita Ews. cat. Cr. Theoph. : merito duo haec passus est; quia enim non obedierat, condemnatur ut surdus sit; et quia contradixerat, ut sileat; Huth. ; Graecis scil, ipsa vox xwgd¢ occasio erat eius interpretationis, quia et mutum et surdum designat (cf. Matth. 9,32 et 11,5; 12,22 et Marc. 7,32. 37. Luc. 14,414 et 7,22). Alii contendunt duo haec vitia linguae et aurium esse connexa (id quod certe necessarium non est), sed potissimum arguunt ex v. 62 eum fuisse etiam surdum (cf. S. Ambr. Caz. Tol. lans. Mald. Luc. Ipr. Lap. Calm, Schanz); at immerito. Nam nihil de surdilate dicitur in v. 20 et ex v. 61. 62 potius sequitur eum bene audivisse de quanam re ageretur; alioquin non solo nutu admonitus scribere potuisset : loannes est nomen eius. Quare lis accedere oportet qui surditatem eius negant (cf. Schegg, Bisp. Reischl, Grimm, Fil. Weiss etc.). Apparitione et colloquio angelico factum est, ut Zacharias solito diutius in sancto moraretur; ut talmudistae referunt, etiam die expiationis pontifex solum per tempus brevissimum versabatur in sancto sanctorum fundens brevem orationem nec debuit esse prolixus ne formidinem aliquam incuteret populo (cf. Wetstezn ad h. 1. Lightfoot, Witnsche p- 413);
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v. 24 et erat plebs exspectans Zachariam et mirabantur quod tardaret ipse in templo; nam oblatio incensi brevi peragi poterat. Quare mora longiore animi reddebantur attenti suspicantes rem evenisse insolitam ;
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v. 22 egressus autem non polerat loqui ad illos; putant aliqui eum benedictionem sacerdotalem non potuisse pronuntiare (cf. Num. 6,24-26; cf. Jans. Lamy, Schegg, Reischl, Schanz). Sed de ea benedictione hic non videtur mentio fieri; eam enim evangelistam appellare XaA<tv adcots plane incredibile est. Praeterea nullo modo neque ex Ss. litteris neque ex scriptis rabbinicis ostendi potest sacerdotem ‘qui incensum obtulit etiam illam benedictionem dedisse; Lev. 9,22 Aaron populo benedicit sacrificio cruento peracto, secundum tractatum de iugi sacrificio (7,2; Surenh. V p. 307) benedictionem sacerdotalem pronuntiabant plures; immo Maimonides refert benedictionem datam esse antequam ferta comburerentur (cf. von Haneberg, die relig. Alterth. der Bibel p. 608); e¢ cognoverunt quod visionem vidisset in templo, « quia credibile est eum adhuc fuisse ex visione animo attonitum, corpore pallidum, ex poena trepidum » (Ipr.); ex vultu itaque immutato et ex eo quod mutus erat non valens loqui recte eoncluserunt ei in sancto rem quandam insolitam, visionem vel apparitionem evenisse; ef tpse erat innuens illis, signis nutuque patefaciens se usu _ loquelae esse destitutum; alii existimant eum vy. g. manibus ad coelum porrectis vel populo dicenti visionem ei esse oblatam annuentem indicasse se revera visionem habuisse (ef. A/b. Fab. Luc. Bisp. Reischl, Grimm, Fil.). Ei aliquid supra naturae ordinem ac cursum accidisse cognoverunt, ideoque eis portentum fuit, « quo erectae sunt ludaeorum mentes ut attentius explorarent quae in posterum obtingerent Zachariae » (Lamy). Unde ea re iam praeparabatur admiratio illa de qua v. 66. Unaquaeque sacerdotum classis ministrabat per hebdomadam in templo. Recte advertunt sacerdotes dum in templo ministerio sacro fungebantur per totum tempus lege continentiae fuisse obstrictos, « ubi nostri temporis sacerdotibus quibus semper altari servire iubetur, perpetuo servandae castitatis exemplum datur » (Bed. sim. Euth. Bon. Dion. Salm. Luc.)
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v. 23 et factum est, ut impleti sunt dies officid eius, abut in domum suam; neque enim habitabat in Jerusalem; cf. v. 39. lam ipsa re ostendit se nunc verbis angeli fidem adhibere increpatione angeli et poena eruditum; nam
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v. 24 post hos autem dies concepit Elisabeth uxor etus; quaerunt communicaveritne aliquo modo (nutibus, seripto cf. v. 63) cum uxore nuntium angeli. Negant S. Amdr. Salm. Grimm, Weiss ; affirmant Fab. Tol. Luc. Schanz, Keil; censent aliqui eum ideo quoque mutum esse effectum, ut res occultaretur. At nulla exprimitur prohibitio, neque ipsa poena per se id quoque continetur cite scribere v. 63. Praeterea Elisabeth scit quo nomine puer sit appellandus. Eam id divinitus ex revelatione didicisse nullibi innuitur; revelationem assumere pro re quam aeque bene a marito discere poterat eo modo quo v. 63 dicitur supervacaneum videtur; saltem nemo iure poterit revelationem statuere, ubi Scriptura tacet et res facillime ordine communi sciri potest. Dein ex iis quae Zacharias dicit v. 18 merito concludunt eum cum uxore iam vitam egisse caelibem. Nonne itaque valde consentaneum erat, immo fere necessarium, ut uxori quid rei esset aperiret? ne illa de nova vitae ratione perturbaretur. Zachariam ipso ore muto admonitum esse ut a commercio et consuetudine hominum sese retraheret atque in silentio Deo vacaret idque ipso poenae genere Deum ei significasse, perfacile concesseris ; eandem solitudinem uxorem quoque ingressam iam consilii divini consciam sane consegens est et certo traditur e¢ occultabat se mensibus quinque , sexto enim mense adyentu b. Virginis aliquo modo iam cessat vita illa in occulto acta; ita plerique statui menses ob eius adventum censent (cf. Orig. Ambr. Bed. Theoph. Euth. Dion. Ians. Salm. Ipr. Lap. Schegg, diebus quibus respexit auferre opprobrium meum inter homines, cum esset sterilis (vy. 7), eo potiore iure ad Deum auctorem refert quod concepit; respexisse Deum dicit hebraico genere loquendi, quia antea quasi esset ab ea aversus liberos non concessit; dicitur enim Deus nos respicere quoties aliquid in nos confert beneficii, quoties benignus ac favorabilis est (Mald.). Occultat igitur sese, quia Deus ipsi praestitit gratiam, unde sese occultasse censenda erit et ab hominum commercio sese separasse quo liberius et commodius Deo serviret (cf. Fab. Rezschl, Grimm, Schanz, Keil, Weiss, Sp.). Disceptant utrum ¢-. reddat causam an solum orationem vestiat (sitne causale an recitativum); illud vy. g. Weiss, hoe Fil. Keil contendunt. Nihil obstat quominus reddatur causa cur se ad Deo melius serviendum subtrahat consuetudini hominum, Reputabatur sterilitas opprobrium inter homines; cf. Gen. 30,23. 1 Reg. 1,6. 14. Is. 4,1; 47,9. Os. 9,14. Cur autem existimata sit opprobrium , ratio repeti potest ex Ex. 23,26 et Deut. 7,14; unde sterilis videbatur carere benedictione divina; insuper sterilitas saepius in s. litteris dicitur inflicta ob culpam Gen. 20,18. Is. 47,9. Os. 9,14; « sunt qui dicant idcirco ignominiosum id fuisse quod eius populi propagatione Christus nasciturus esset; itaque alienos a Christo fuisse visos qui posteritatem non haberent quasi nihil ad futuri Messiae generationem contulissent » (Mald. sim. Grimm). Si autem Elisabeth eo modo loquitur quo res in vet. test. considerabatur, non erit incusanda sensus carnalis (cf. Huth. Schanz). Cur se occultaverit aliae ab aliis rationes afferuntur. Satis frequenter dicunt id factum esse propter pudorem et verecundiam; « si enim vir senex fuerit et mulier anus, pudoris est maximi servire coniugio » (Oriq.), « ubi matura aevi senectus successerit et aetas regendis liberis habilior quam creandis, pudor est legitimi licet coitus indicia gestare » (S. Ambr. et similiter Bed. cat. Cr. Theoph. Euth. Alb. Cai. Dion. Ipr. Lap. Lamy); factum esse humilitatis et pudicitiae causa (S. Bon. Sylv.). Verum difficile est vi- quod se benigne respexerit et suum inter homines opprobrium abstulerit. cundiae esse habitum; contra cum proles inter Dei benedictiones maxime expetendas pocenserbiar, eiusmodi conceptus ea aetate habitus quae iam ab
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v. 26 in mense autem sexto scil. ab eo tempore quo Elisabeth conceperat, prout 5: awfem aperte refertur ad v. 24 menses quinque et uti ex v. 36 elucet, missus est angelus Gabriel, nuntius Incarnationis, cf. Dan. 9,24 et cf. v. 19, a Deo in civitatem Galilaeae, cui nomen Nazareth, Nazareth oppidum erat adeo obscurum, ut nulla eius fiat mentio in libris vet. test.; erat ignobile, uti patet loan. 1,46. Iam praedixerat Isaias 7,16 fore ut Emmanuel, filius Virginis , Messias adolesceret non in Iudaea, sed in regione regni Israel (vide quae ad eum locum notavi in Comment. Is.) in conditione humili et paupere; quo oraculo domui David et regni privationem et ruinam obscuritatemque vaticinatus est. Quare prophetiae plane consentaneum est, ut nobilem David stirpem inveniamus in oppido ignoto terrae Galilaeae quae ipsa quoque a Iudaeis contemptui habebatur;
tem Maria : Ecce ancilla Domini, fiat | prep, “Iéob 4 Goby Kuglovyévorté pot mihi secundum verbum tuum. Et disces- Uti Salm. notat (t. 3 tract. 1), suavissimum hoc et pulcherrimum annuntiationis evangelium insignem et omni ex parte illustrem legationem continet. Magnus est enim, immo maximus ille princeps qui mittit ; magnus et ille qui mittitur; rursus magna quoque est illa ad quam legatio destinatur; magnum quoque, immo praestantissimum est negotium de quo tractatur, non particulare, sed universale et ad omnium salutem spectans. Tanto itaque haec legatio omnibus aliis antecellit, quanto Deus maior est homine et quanto negotium Incarnationis omnia mundi negotia superare dignoscitur. Rem sublimem evangelista eo dicendi genere describit quod nativa sua sinceritate ac puritate et rem illustri modo exhibet et animos legentium suavitate sua et rei maiestate in admirationem et delectationem rapit et simul candida sua simplicitate et veritate ab omni fuco aliena quam maxime commendatur. Propter certitudinem historiae adstruendam distincte omnia Lucas deseribit, tempus, locum , personam missam, personam’ad quam missio facta est (Jans.). « Conveniens autem nostrae reparationis principium , principio nostrae perditionis respondens, ut scil. a Deo angelus ad _ virginem mitteretur partu consecrandam divino, sicut olim a diabolo serpens missus fuit ad Evam spiritu superbiae decipiendam; sicut Eva serpenti credens libidine corrupta est, ita haec virgo angelo credens conceptu divino donata est, ut filii Evae per filium virginis liberarentur et sanctificarentur » (lans.). Dein, ut S. Thomas dicit (3 p. qu. 30 art. 2), divina ordinatione fit ut mediantibus angelis divina ad homines perveniant beneficia. Unde
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v. 27 ad virginem desponsatam viro, cut nomen erat Ioseph, de domo David, , et nomen virgins Maria; illud de domo David alii referunt ad loseph (ef. cat. Cr. Tol. Luc. Ipr. Bisp. Schegq, Fil.); at alii merito advertunt melius referri ad virginem (cf. Caz. Schanz, Keil, Weiss). Nam de ea reliqua quoque enuntiantur (cf. Wieseler, Beitraege p. 143), dein infra in vy. 32 et 69 omnino supponitur Mariam esse ex domo David; dein 2,4 demum de Ioseph adeo explicite dicitur eum esse de domo et familia David, ut non appareat cur id repetatur, si hoc loco iam de eodem dictum erat. Alia quae davidicam Mariae originem ostendant, vide in Comment. Matth. I p. 44 seq.; ibidem p. 43 actum quoque est de nomine Mariae. Forte obiicies cum Sp. cum dicatur : et nomen virginis indicari illud de domo David referri ad Ioseph, alias enim exspectandum esse : et nomen ezws ; sed respondeo cum Schanz et Weiss omnino posse repeti viginis emphasis gratia modo quodam oratorio, quia ad virginem mitti angelum et de virgine agi in tota hac narratione praecipue praedicatur. Aliis demum visum est de domo David pari ratione et ad virginem et ad loseph referri (cf. Bed. Euth. Alb. Reischl). Cum dicatur v. 28 et ingressus angelus ad eam, significatur angelum corporali specie apparuisse et in conclavi cum sola virgine esse locutum (Jans.); sola in penetralibus ab angelo salutatur (S. Amdér.), et cum plerisque pie meditari licet Deum qui eam formaverat et ele- ponebat, mentem eius in altam contemplationem excitasse tune temporis quando conceptura erat Dei Filium, et valde consentaneum videtur eam tunc desiderio adventus Messiae animum occupasse (ef. To.); dixit : ave, gratia plena, yaxie: , respondet hebraico > ow pax tibi, qua phrasi hebraice ioauenten angelum usum esse credendum est (Mald. lans. Salm. Lap. Luc. ete.), uti Syrus quoque habet; annuntiat ei angelus pacem, gaudium, laetitiam; iubet eam esse bono animo amice eam salutando; yaigs apud Graecos quoque formula est salutandi et bene precandi, et « salutatio signum est benevolentiae, amicitiae, dilectionis, qua videlicet optima quaeque et fausta omnia precamur illis ad quos accesserimus; nam et pacis nomine dum ad salutationem eo Hebraei utuntur, intelligunt id quod nos nomine salutis, prosperitatem nempe omnem felicitatemque » (Lwc.). Sollemne est apud veteres diversa ratione Evam comparare cum Maria; ita : quandoquidem Deus ad Evam dixerat : in dolore. paries filios, gaudium quod angelus annuntiat luctum illum solvit (cat. Cr.); gaudium hoc - solvit maledictionem Evae; Eva iussa est habere moerorem, haec gaudium, moerori contrarium (Euth. Theoph. sim. 8. Greg. nyss. hom. 13 in Cant. M. 44,1053; Tol. Luc. cat. Cord.; atque plurima eiusmodi testimonia Procopii gazaei, Germani, loannis damasceni, Ioannis geometrae, Nicetae, Bedae, Fulgentii, Theodoti ancyrani, Andreae cretensis, Hesychii hierosolymitani, Gregorii caesariensis , Procli etc. etc. recitat Passaglia, de immaculato Deiparae conceptu II p. 10314 seq. Romae 1854). Frequenter id quoque effertur in hymnis S. Ephraem ; cf. Th. I. Lamy, 8. Ephr. hymni et sermones t. II p. 522. 526. 530. 550. Ill p. 980 etc. Praeclarissimum virginis encomium enuntiatur : gratia plena x2y0ertwuéyyn , yaoug (unde verbum yeerzodv) in novo test. dicit gratiam divinam, favorem, donum, beneficium a Deo donatum; atque eo sensu - hie quoque adhiberi, elucet quoque ex eo quod angelus quasi explicans mox subdit : invenisti enim gratiam apud Deum. Verbum autem yzo1zobv forma sua et derivatione dicit aliquem gratia ornare, locupletare , cumulare; unde xzyzeitwyévy_ gratia cumulata sive plena; vim vocis veteres bene expresserunt; vetus latina (itala), vulg. : gratia plena, Syrus ; yma no plena gratia, atque graeci scriptores eodem modo laudibus in b. Virginem ostendunt explicantes xzyaorrwyéyny , declarariea voce maximam quandam copiam gratiae, in quo verbum hoc reperiretur, ex ipsa eius forma intelligeremus vim significandi; quidquid enim est huius formae verborum, omnia significant cumulare vel plenum reddere ; aipatow significat cruentare, Oavnatéw stupore implere, oncdéw cinere obruere ; sopore obrui graece est xapovelat, qui totus fertur fuisse oculeus Argus poetis est Huvatwysvos » etc. cf. Passaglia l.c.p. 1093. Et Rosenmiiller addit : recentiores Graeci utuntur hoe sensu, ut homo zeyapttwyévos sit plenus gratia, voller Reiz und Anmuth. Ita v. g. S. loannes damascenus (hom. in annunt. b. V.; M. 96, 636) : yatoe, Gvtw¢ xeyapitmmev7, Ottmep dywwtéon ob tv ayyéduv xat TIULWTEOR TOV doy ayyéhwv, et repetens yatpe, xey. pergit : quia Thronis es admirabilior, Dominationibus dominantior, maioris quam Virtutes virtutis , Principatibus superior, Potestatibus sublimior, speciosior Cherubim et Seraphim augustior, quia omnibus quae ab ortu solis sunt nobilior es etc. etc. In oratione in Ch. nativitatem (inter opera S. Chrys., M. 61, 737) dicit auctor : yatpe, xex. 4 yaors A amépavtos tig &ytag TapOévov; proin vocem explicat de gratia interminabili. Theodotus ancyranus inter alia haec habet (M. 77, 1428) : ave, gratia plena.. quae tota venerabilis, tota gloriosa, tota bona es, incomparabilis, omnem claritatem superans, tota lucis fulgoribus concreta etc. Alia et plura ea de re testimonia profert Passaglia 1. c. p. 1060 seq. Cum Patres latini ubique legerent : ave, gratia plena, illos hisce vocibus insistere eaque de abundantissima Virgini collata gratia explanare facile patet. Multa eorum testimonia exhibet Passaglia |. c. p. 1046 seq. Praeclara quoque sunt ecclesiae syriacae testimonia. Hymnum de beata Maria (XIV, Lamy 1. c. I p. 578) S. Ephraem ita orditur: Virginem plane mirandam vidit angelus. et eius admiratione raptus velut ex amore blandiebatur ei dicens : pax tibi, gratia plena; coelum non est te excelsius etc. Ad b. Virginis dignitatem sanctitatemque bene intelligendam considerare oportet hoc encomium ei tribui antequam Iesus in ea concipiatur. Quare salutatione angelica edocemur quomodo Deus eam praeparaverit, ut dignum Filii Dei habitaculum effici mereretur. Praeterea Luc. advertit vocem eam xzya9. antonomastice hic usurpari ab angelo loco nominis proprii, quasi hoc nomen sit ipsius proprium; neque enim dici : ave Maria gratia plena, sed : ave, gratia plena; « qui modus loquendi locum non habet, nisi ubi quis ita excellit in eo genere rei quae ipsi tribuitur, ut sit singularis et solus propemodum habendus huiusmodi, quemadmodum cum iustus dicitur pro Christo et sapiens pro Salomone. Sic igitur et Virgo hic singulariter xzyapitwpévy vocatur, tamquam sola sit nullaque ipsi conferenda, quod ad gratiae excellentiam, dignitatem et copiam, ut certe non mulieres solum sed et creaturas omnes superabat. Profecto magno illam honore afficere mens angeli, immo Dei fuit, dum suppresso nativo nomine nomen illi dedit a gratia tamquam quae sola polleret omnis generis gratia solaque digna esset quae Deo placeret ». Ceterum etsi dicatur plena gratia, nullatenus negatur eam fuisse capacem augmenti gratiae, in qua gratia in dies magis crescebat quotidianis virtutum actibus ex ipsa gratia oriundis et gratiam uberiorem conferentibus. Uti xeyagizwvévy, quia appellatio est, asserendo dicitur, ita Dominus tecum quoque enuntiatur non apprecando (tecum sit, Ca/.), sed affirmando, tecum est (cf. Dion. Fab. Ians. Mald. Luc. Ipr. Lap. Sylv. Schegg, Schanz, Fil. Keil, Weiss, Sp.), atqueid pariter de ea dicitur antequam Iesus concipitur. Gratulatur enim angelus ei bonum praesens (Lwc.), _ Dominus singulari favore et amore te prosequitur (uti explicat Suarez ad 3p. qu. 30 art. 4) et singulari ratione in te inhabitat (Jans.), in sua te servat tutela et regit te (Lwc.). Cum Deus omnibus in rebus sit per praesentiam, potentiam, essentiam, necessario sequitur, si de aliquo Deum esse cum eo affirmatur, id singulari et excellenti modo esse intelligendum de peculiari Dei favore, protectione, de largissima quadam bonorum divinorum communicatione, de auxilio in re difficili eximie praestando. Quia angelus mittitur nuntius Incarnationis, verba haec quae utique ante conceptum enuntiantur, tamen merito ita accipiuntur, ut summum illum quoque amorem Dei significent quo Deus Pater Filium suum Virgini dare vult filium. Quod S. Thomas habet (3 p. qu. 30 art. 4) : expressit conceptum in hoe quod dixit : Dominus tecum, Swarez explicare studet in hune modum : nuntiasse illi filium et significasse illi esse electam ut singulari modo Dominus in ipsa esset. Conceptum exprimi etiam statuitur in serm. de tempore 195,2 (olim serm. 18, inter opera S. Awg. t. 5 in app.) : ita est Dominus tecum, ut sit in corde tuo, sit in utero tuo, adimpleat mentem tuam, adimpleat carnem tuam. Sed per se solum enuntiatur Dominum | cum ea esse; utique est cum ea modo eximio et semper ab eius ortu fuit, quia electa est ut fiat mater Lesu. Et quia ita electa est et a Filio Dei insigni modo dilecta tamquam eius mater futura, propterea est etiam benedicta tu in mulieribus , a Domino scil. qui tecum est, amplissimis beneficiis et gratiis affecta , felix et beata (Luc.). Uti duae antecedentes enuntiationes, ita haec tertia quoque est non optantis, sed affirmantis; 7m mudéertbus! vel inter mulieres i. e. plus quam omnes mulieres, quasi dicat : tu sola maledictionis expers, reliquae omnes maledictioni obnoxiae (Jans.), tu benedictionibus divinis amplissimis cumulata prae omnibus (Ipr.). Nominantur autem mulieres non tam quia comparatio fieri solet. inter ea quae sunt eiusdem generis (Ma/d.), sed potius quia benedictiones ei cumprimis particulares, ut electio ad dignitatem matris Dei et quae inde consequuntur, conceptus salva virginitate, partus sine dolore, eam prae omnibus mulieribus ornant et extollunt. Eva incurrit maledictionem, Maria salutatur benedicta inter omnes mulieres. Salutatio haec et forma sua et occasione est sicut illa xeyaprcwyévq plane unica. Nam neque Iahel neque Iudith quae solae similem videntur consecutae esse salutationem merito venire possunt in comparationem. Hae enim laudantur propter facinus quoddam singulare et laudantur alio modo, et lahel quidem eddoynbefq (422M) x yovonxdy Iud. 5,24 et ludith laudatur ab Ozia eddroynzh ob Ouyaryo cH O20 7H bWletw napk dows ze yuvainas nat edAoynuévos xUoros 6 Oed¢ etc. Iudith 13,18. Hae mulieres ad salutem temporalem semel populo Dei dandam a Deo erant electae; ideoque benedicendae ab hominibus ([ud. 5,24) et a Deo ad hoc unum praestandum favore et auxilio divino benedictae (Iudith 13,18 vel vulg. 23), Et quia ad hoc a Deo erant electae et ope eius instructaec, figuram quoque quandam et typum exhibent b. Virginis quae electa est et donis divinis ornata, ut eum conciperet et pareret qui salutem aeternam mundo afferret. Unde quae in typo apparent, modo multo excellentiore implenda sunt in antitypo. Dicitur itaque benedicta a Domino (cf. Fab. lans. Mald. Luc. Ipr. Lap. Fil.); alterum quod quandoque explicant de laude et honore apud homines (S. Thom. Cat.) De hac angelica salutatione permultae exstant Patrum et scriptorum ecclesiasticorum conciones, homiliae, explanationes quas enumerare non est huius loci. Id unum addere non pigebit quae sit summa illorum quae maiores nostri de angelica salutatione litteris consignarunt. Haec autem est, ut scribit Passaglia 1. c. p. 1028, qui ibidem plurimis locis adductis suam demonstrat sententiam, « quod ea fuerit novus sermo, nova acclamatio, nova formula benedictionis, salutatio insolita, salutatio peregrina, humana consuetudine inaudita, nusquam lecta, nusquam antea comperta, soli Virgini reservata atque ciusdem dignitati unice congrua ». Hisce itaque vocibus maiores nostri hanc describunt salutationem. Quare ex hisce quae verissime dicuntur merito inferemus cum eodem scriptore : « iamvero novis sermonibus, novis acclamationibus novisque benedictionis formulis nova significantur; salutatione insolita, salutatione peregrina et humana consuetudine inaudita non alia quam insolita, peregrina et supra humanam evecta consuetudinem efferuntur; salutatione nusquam lecta et nusquam antea comperta id ostenditur quod eximium sit et prorsus singulare ; deni- que salutatione soli Virgini reservata atque eiusdem dignitati unice congrua continert nihil potest quod commune sit quodque unius Virginis privum existimari non debeat ». Quare ex iis facile perspicitur quae fuerit antiquitatis christianae notio atque existimatio de singulari b. Virginis gratia et sanctitate neque minus ex iis infertur hisce encomiis tacite quoque significari immaculatam Virginis conceptionem eiusque ab omni labe peccati immunitatem perfectam. lam quid ad talia beatissima Virgo?
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v. 29 guae (cum audisset) turbata est in sermone eius et cogttabat 2zheyifero secum deliberabat, qualis esset ista salutatio, quid sibi vellet, quo tenderet, cuius generis notio ac significatio ei esset tribuenda. Cum enim virgo esset humillima ac de se demisse sentiret, splendida angeli apparitione (si ‘dctoz aliquorum testium respicere volueris) et magnifica salutatione animo haud leviter commovetur. Hance animi turbationem et timorem (cf. v. 30) radicem habuisse in Virginis humilitate recte statuunt Deon. Fad. Tans. Salm. Mald. Luc. Suarez (in 3 p. qu. 30 disp.9 sect. 3,3) Ipr. Bisp. Reischl, Grimm; quo cum affectu intime consociatur obstupefactio et admiratio de salutatione adeo nova, insolita, quam rationem alii efferunt; ita Orig. territam eam esse ait peregrina ea salutatione sibi soli servata et S. Ambr. scribit : benedictionis novam formulam mirabatur quae nusquam lecta est, nusquam ante comperta; soli Mariae haec salutatio servabatur (sim. Bed. Alb. Salm. Luc. inter alia). Simul ea magnifica salutatione permota est cum non perspiceret ad quid tenderet, attamen omnino suspicari deberet a se quidquam magniet ordinem excedens communem postulari (cf. Alb. Schegg, Schanz). Quia autem humilis erat et de se modestissime sentiebat, non potuit non commoveri eiusmodi prospiciens. quodammodo maculatur ; angelicam ego prorsusin Maria puritatem ponendam existimo; angeli vero ne suspicari quidem aut timere periculum ullum suae puritati possunt; itaque cogitatio illa (qualis esset salutatio) non ex castitate, quamvis et castitas in ea summa esset, immo propterea non ex castitate quia summa erat, sed ex humilitate profecta est ». Praeterea ex modo narrandi concludendum est Mariam statim deprehendisse apparitionem esse angelicam, angelum ad se venisse et sane conveniens est ut extemplo angelus apparens se tamquam angelum a Deo missum manifestet. lam si hoc, quomodo suspicioni et pudori locus esse posset? Neque iis assentiendum esse existimo qui putent virginem haesitasse sitne apparitio divina an diabolica, sitne salutatio libidinosa an divina, illusoria et a daemone missa an veraet a Deo allata (cat. Cr. Theoph. Huth. Jans. Cai. Mald. Calm.). Sed recte eam sententiam refutant Dion. Tol. Sylv.; si enim dubia fuisset de apparitione, potius cogitasset quis is esset quam qualis esset eius salutatio; rursus non est verisimile in tanto ac tam ad credendum arduo mysterio Dominum permisisse , ut nuntius videretur incertus; demum monent b. Virginem non caruisse dono discretionis spirituum. Ccterum, ut monui, ipsa narratione nobis indicatur angelum apparuisse et talem a Virgine esse agnitum. Jam ea re sola istae conclusiones timuisse eam de sua pudicitia vel dubitasse etc. prorsus excluduntur. Quia fieri non poterat ut quae turbata erat et timens accurate perciperet nuntium qui perferendus erat, prius angelus timorem a corde illius expellit, ut in quiete constituta divinum recipiat responsum (cat. Cr. Theoph.)
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v. 30 et ait angelus ei - ne timeas, Maria, ipsa nominis proprii appellatione angelus se ei familiarem et amicum exhibet et blando alloquio eam ob omni turbatione et metu iubet esse liberam ; angeli verba quin effecerint quod significant nemo prudens dubitaverit. Et rationem subdit : invenzste enim gratiam apud Deum, qui loquendi modus in s. litteris frequens ut in universum dicit aliquem esse gratum, acceptum, dignum cui aliquod beneficium conferatur, ita saepius etiam significat singulariter et prae reliquis aliquem esse eximie acceptum eique summum quendam praestari favorem (cf. Gen. 6,8. Ex. 33,12. Iud. 6,17). Atque hoc sensu hic dici patet ex sequentibus, quibus scil. summa quae in creatura cogitari potest dignitas Virgini annuntiatur
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v. 31 ecce concipres in utero et paries filium et vocabts nomen eius Iesum; ipsis hisce verbis alludi ad Is. 7,14 interpretes plerique recte existimant (cf. S. Bon. lans. Mald. Salm. Tol. Luc. Ipr. Lap. Lamy , Sylv. Bisp. Reischl, Schanz, Fil. Kewl; immerito id negat Weiss); de nomine Iesu vide quae dixi in Comment. Matth. I p. 62; significat lahve est salus, unde quia « Jahve est salus » tam- | quam homo nasciturus est, filius qui a Virgine edendus est revera est Emmanuel i. e. Deus nobiscum (cf. ad Is. 7,14); vocabds ius asseritur Jam angelus filium Virginis ita describit, ut et secundum oracula prophetarum et secundum exspectationem opinionemque popularem manifestum appareat eum esse regem Messiam
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v. 32 hic erzt magnus, quae magnitudo qualis futura sit explicatur natura filli elusque regno: et Filius Altissimé vocabitur i. e. erit et ut talis agnoscetur, e¢ dabit illi Dominus Deus sedem z2v %p6vev David patris etus; cum Virginis filius ex stirpe davidica oriundus dicatur, etiam protestantes interpretes affirmant hisce Mariam clare designari ortam ex eadem stirpe davidica (cf. Wieseler, Kecl, Weiss) et regnabit in domo lacob in aeternum
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v. 33 et regnt eius non erct finis; promiserat Deus Davidi : suscitabo semen tuum post te et stabiliam thronum regni eius usque in sempiternum (2 Reg. 7,12. 13; cf. Ps. 88,30); exinde sollemne est apud prophetas annuntiare in regni Dei instauratione regem ex domo David quem ipsum quoque David quandoque appellant (Os. 3,5. Ier. 30,9. Ez. 34,23; 37,24), qui sedebit super solium David et super regnum eius, ut confirmet illud et corroboret usque in sempiternum (Is. 9,7). Et eo tempore quo ruina regni temporalis David ingruehat, istae promissiones iterum iterumque promulgantur : ecce dies venient et suscitabo David (1. e. Davidi) germen iustum (ler. 23,5; 30,9; 33,15) et apud Ezechielem dicit Dominus coronam regiam esse auferendam, donec is venturus sit cuius sit ius e¢ tradam et (Ez. 21,26. 27). Quodsi nune angelus annuntiat : et dabit illi Dominus Deus thronum David patris eius, nonne illud ipsum oraculum Ezechielis iam esse implendum clare docet? et si dicit : et regnabit in domo Iacob in aeternum, id recolit quod iam lIacob patriarcha vaticinatus est de sceptro quod non auferetur de luda donec is veniat cui est obedientia gentium (Gen. 49, 10), qui igitur sceptrum illud gestabit in aeternum, qui sit dominator in Israel (Mich. 5,2). Atque populari quoque exspectatione desideratum esse regem, filium David, quem Deus suscitaturus sit ut regnet super Israel, demonstrant psalmi qui dicuntur salomonici aliaque seripta profana, de quibus vide quae dixi in Comment. Matth. Ip. 10. 14. Eo autem quod regnare dicitur in aeternum, eius dignitas longe superat dignitatem regum Israel. Quodsi rex Israel appelletur filius a Deo (ego ero ei in patrem et ipse erit mihi in filium 2 Reg. 7,44. 1 Par. 22,10), necesse est regem Messiam sensu longe alio et sublimiore dici filium Altissimi. Porro ad hance considerationem accedit quod divina Messiae natura satis iam declaratur Is. 9,6; quare ea appellatione non solum declaratur Messias tamquam dilectus et electus a Deo (ut aliqui explicant; cf. Werss), eo fere sensu quo alii quoque vocantur filii Altissimi (Ps. 82,6 hebr.), verum natura eius divina et origo ex Patre designatur. Ad Dei maiestatem menti exhibendam adhibetur ¢ bores, hebr. 7i9¥ (Gen. 14,18. Ps. 7,18; 9,3; 21,8; 57,3. Dan. 7,18 etc. bien itaque a rena divino indicatur Mariae eam esse electam ut fiat mater Messiae et proinde ut evehatur ad dignitatem et beatitatem talem quali maiorem nulla virgo Israel cogitando assequi et expetere potuit. Quid igitur Maria?
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v. 34 dixit autem Maria ad angelum : quomodo fiet istud, quoniam virum non cognosco? quaestio potest esse admirantis de praedictione conceptus et partus, cum tamen ipsi constitutum sit manere virginem perpetuo; atque in tali admiratione sistendum esse censent Schegg, Bisp. Schanz, Keil, Weiss, Sp. Sed id sufficere posse non videtur. Scit enim Maria loqui nuntium coelestem et proin credit vera esse quae dicit et proin fore id quod annuntiavit; ef. v. 45 beata quae credidisti, eam salutat Elisabeth repleta Spiritu sancto. Credit itaque fore, sed modum quo possit fieri nondum intelligit; « atque hoe modo quaerere de re aliqua quae a Deo asseritur futura quomodo fieri possit, non solum non imputatur in vitium diffidentiae, sed etiam laudi ducendum est et prudentiae interrogantis adscribendum, si tamen modum illum cognoscere necesse est aut expediat ». (Jans.). Iam modum illum cognosci a Virgine plane erat necessarium, quare ob eam quaestionem merito vocatur cogy (cat. Cr.). Erat autem necessarium ob illam ipsam rationem quam addit. Cum angelo dicenti : concipies et paries, opponat: virum non cognosco, sensus solum esse potest : eo modo quo id ordine naturae fit, in me id effici nullo pacto potest. Et cum eam rationem opponat nuntio coelesti, necesse quoque erat b. Virgini evidenter esse persuasum firmum suum consilium ab opere matrimoniali perpetuo abstinendi esse a Deo approbatum, acceptum, ratum habitum, ita quidem ut iam non li-’ ceat (sine nova de ea re revelatione et Dei mandato explicito) ab eo consilio resilire. Quia enim angelus de conceptu loquitur ad virginem iam desponsatam, quid magis naturale primo aspectu videri possit quam ut virgo iubeatur consummare matrimonium? Cum itaque Maria eo modo respondeat, istud responsum verum sensum habet in sententia apud catholicos interpretes communiter recepta b. Virginem sineulari Dei inspiratione virginitatem Deo consecrasse seu votum virginitatis perpetuo servandae nuncupasse. Cum itaque verbis eius pateat hoc quod ang relus dixit naturali per- - fici modo non posse, inquirit modum quo illud fieri Deus velit; « etenim cum dicit : quomodo fietistud? non de effectu dubitavit, sed qualitatem ipsius quaesivit effectus » (S. Amér.) et ipsa angeli responsio clare docet, ut Swares notat (in 3 p. qu. 28 disp. 6 s. 2,5), b. Virginem simpliciter et prudenter de modo interrogasse. In eandem sententiam longe plerique verba interpretantur (cf. S. Ambr. Aug. de Civ. D. 16,24; M. 441,501; Bernardus, hom. 4 super Missus est n. 3; M. 183, 80; Bed. Alb. Bon. cat. Cr. Theoph. Dion. Fab. lans. Cat. Mald. Salm. Tol. Luc. Ipr. Lap. Sylv. Lamy, Calm. Reischl, Grimm, Fil. Meschler etc.) , neque ullo pacto dici potest cum Schegg erusmodi inquisitionem potius fore curiositatis arguendam. Quia enim id quod angelus nuntiat et proin fieri iubet mandato divino consueto modo nequeat peragi, certe Virginis erat ulterius quaerere qua ratione illud in opus deduci Deus vellet et qui esset ordo sui obsequii, vel quid sibi esset praestandum quippe quae illo impedimento esset ligata. Aliquibus quandoque videtur ex hac Virginis interrogatione eam nondum intellexisse sibi nuntiari conceptionem Messiae (ita Swarez 1. c. disp. 6 s.2,6) et dubitationis rationem inde petunt, quia si Messiae ortum intellexisset etiam ex Is. statim percepisset se concepturam virginem. Quam tamen difficultatem iam praeoccupavit et solvit S. Ambr. qui ait legisse Mariam : ecce virgo in utero accipiet etc. (Is. 7,14) et credidisse futurum, « sed quomodo fieret non legerat; non enim quemadmodum fieret vel tanto prophetae fuerat revelatum .» et eodem modo Bed. Alb. Dion. Salm. respondent, velle itaque Virginem doceri et que puto admitti posse cum Suarez Virginem non intellexisse statim agi de Messia; verba quippe angeli sunt nimis clara et aperta et popularem quoque exspectationem Iudaeorum satis exprimunt; unde etsi Virgo oracula prophetarum non satis perspexisset, ex sola opinione de Messia vulgari potuit ac debuit reddi certa. nuntianti se rem novam audire prae se tulisset? Verum quia carnem Deo consecratam tamquam sanctum aliquod oblatum munus oportebat intactam integramque praestare, idcirco, licet, inquit, angelus sis, licet e coelo venias, licetid quod ostenditur naturam superet humanam, tamen me virum cognoscere nefas est. Quomodo sine viro mater ero? loseph enim sponsum novi, sed virum non cognosco ». Et in eundem sensum scribit S. Bernardus : «non quaerit an fiet istud, sed quomodo; quasi dicat : cum sciat Dominus meus, testis conscientiae meae, votum esse ancillae suae non cognoscere | virum, qua lege, quo ordine placebit ei ut fiat istud? Si oportuerit me fran- _gere yotum, ut pariam talem filium, et gaudeo de filio et doleo de proposito; fiat tamen voluntas eius. Sin vero virgo concipiam, virgo et pariam, quod utique si placuerit ei impossibile non erit, tunc scio vere quia respexit humilitatem ancillae suae ». Atque b. Virginem yovisse virginitatem docet S. Thomas 3 p. qu. 28 art. 4 et Suarez (1. c. disp. 6s. 2, 1) simpliciter dicit : inter catholicos concertatio non est quin b. Maria virginitatem voverit, et eandem sententiam propugnant Alb. Dion. Lans. Salm. Mald. Tol. Lap. Luc. Ipr. Sylv. Lamy, Calm. Bisp. Reischl, Fil. et de firmo proposito virginitatis servandae quod Deo aspirante conceptum sit etiam Schegg, Schanz exponunt. Aliter protestantes; Keil, Weiss in verbis Mariae nihil aliud deprehendunt quam eam fateri se habere conscientiam immaculatam ; a qua opinione non multum abludit quod habet Caz. : « non dixit : non cognoscam, sed non cognosco, quia intellexerat verba angeli tunc implenda; maximam affero rationem inquirendi modum quo nunc concipiam quoniam usque in praesens viri cognitionem non habeo; hoc est, quia virgo sum ». Sed merito eam interpretationem perstringit Jans. : « qui intellectus absurdissimus est, tum quod sic dicendum fuisset : quia nondum cognovi virum, tum quod inconvenienter pro causa suae admirationis et quaestionis virgo adduxisset quod necdum virum cognovisset; futuri enim conceptus futurum congressum potius quam praeteritum debuit intelligere fore causam ». Et merito quoque notat /pr. futilem fore interrogationem quia posset in posterum cognoscere, nec verba Virginis posse intelligi de solo proposito, quia posset propositum pro re tanti momenti mutare propria et prudenti voluntate, sed debere intelligi de tali proposito, ut resilire non posset, quasi diceret : non possum aut non licet mihi, eodemque modo Salm. Luc. ete. Et profecto, nisi quis sponte velit caecutire debet fateri responsum fore _ putidum, ridiculum, absurdum : quomodo concipiam? sum adhuc virgo. Ad rem quoque notat Jans. debuisse Mariam coelesti ratione certo cognoscere vyotum suum aDeo esse approbatum, cum alioquin ex denuntiato conceptu futuro existimare mox potuisset votum illud Deo improbari nec sibi servandum esse. Patet quoque eiusmodi propositum firmum seu votum optime exprimi tempore praesenti. Qui enim voto vel praecepto adstrictus abstinet a vino, a carne, dicet postulanti ut bibat vinum vel edat carnem : non bibo vinum, non comedo carnem. Neque praetereundum est quod apte monent, in hisce Virginis verbis splendere admirandum castitatis et virginitatis amorem, cuius scil. conservandae desiderio flagrans etiam cum tanti filii conceptio nuntiaretur non sit propositi et voti oblita, verum eam cupiebat conservare (cf. Tol. Lap. etc.). Id quoque effertur inter alia in sermone S. Gregorio nysseno attributo (in diem natalem Christi; M. 46, 4440): « quid autem Maria? audi pudicam Virginis vocem. Angelus partum nuntiat; at illa virginitati inhaeret et inteeritatem angelicae demonstrationi anteponendam iudicat; neque angelo est incredula, neque a suo recedit proposito », et S. Bernardus exclamat : « immobile propositum virginitatis, quod nec angelo filium promittente aliquatenus titubavit » (serm. de assumptione b. Mariae 4, 6; MW. 183, 428). B. Virginem de modo quaesivisse constat ex ipsa angeli responsione
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v. 35 et respondens i. e. interroganti satisfaciens et reponens angelus dixit et : Spiritus sanctus superveniet in te et virtus Altissimt obumbrabit t1b7; iam erat Spiritus sanctus in b. Virgine; sed quia novum effectum in eo procreat, denuo in eam venire dicitur ; quae nova eius inhabitatio in altero membro symbolo nubis exprimitur in qua Deus super tabernaculum suam praesentiam singulari modo manifestare solebat; ef. Ex. 40,32 operuit nubes tabernaculum et gloria Domini implevit illud. Maria itaque est quasi nova arca foederis in qua Dominus requiescit. Vox haec obumbrabit, ait Lamy, peculiarem summumque modum praesentiae, inhabitationis et operationis Dei indicat, quo spectat nubis obumbratio in tabernaculo foederis (similiter Reisch/, Grimm, _Schanz, Fil.); atque vox émoxnatev apud LXX ponitur Ex. 40,35 et omeate Num. 9,22 pro hebr. jaw quod verbum adhibetur de nube requiescente super tabernaculum et de Deo habitante in medio populo. Novo itaque modo ad novum effectum Spiritus sanctus virtute sua in b. Virgine operabitur. Comparatione quoque cum Act. 5,15 res illustrari potest; infirmos eiiciebant in plateas, ut veniente Petro saltem umbra illius obumbraret. quemquam illorum et liberarentur ab infirmitatibus suis; proin uti Petri praesentia corporalis damna corporis reparavit , ita praesentia Spiritus sancti in b. Virgine effecit ut Virgo conciperet. Et prout Christus loquens de Spiritus sancti descensu super apostolos dicit eos iri indutum virtute ex alto et accepturos esse virtutem supervenientis Spiritus sancti (Luc. 24,49. Act. 1,8), ita hic operatio Spiritus sancti simili modo virtutis vocabulo indicatur; « vi-- detur angelus summo consilio nomine virtutis et Altissimi usum esse, quia de ea re agebat quae divinam maxime potentiam postulabat quam nomen utrumque declarat » (Mald.), procreationem scil. humanae naturae eiusque cum Verbo divino unionem; zdeogue et quod nascetur (ex te) Sanctum vocabitur Filius Det <2 yzvvepsvev &yvov Sanctum quod nascitur, quod paritur; hoc sensu yevyav esse explicandum plerique merito putant, et non: Sanctum quod gignitur (uti aliqui, uti Meyer, Weiss, volunt). Nam notio gignendi (uti illi eam ad patris functionem restringunt) et re ipsa et verbis quoque superveniendi et obumbrandi longissime abest a Spiritu sancto; dein vox yevvzy notione nascendi solet usurpari; cf. Matth. 2,1. 4; 19,12. Luc. 1,13. 57; 23,29. loan. 3,4; 9,2 etc. et ita esse intellectum, ostenditur quoque additamento éx ood quod etsi raro in codicibus, tamen satis frequenter apud Patres legitur. Sanctum! itaque quod nascitur vocaditur i. e. erit et agnoscetur et praedicabitur Feliws Dei; quod nascitur vel in b. Virgine oritur sanctum est quia humana illa natura iam vi originis ex Virgine gratia plena et praeventa virtute divina a communi ortus humani labe est immunis et Deo plane consecrata; dein quod longe omnem sanctitatem creatam transcendit, illa humana natura ipso suo ortu coniungitur Verbo divino. ! Porro ex ipsa illa ratione plane admiranda qua Virgo concipit et parit virtute divina concludere oportet prolem illam esse Filium Dei et ipse modus ille supernaturalis efficiet ut tamquam talis agnoscatur. Neque enim haec nativitas alteri conveniebat quam ei qui vere esset Fillus Dei, et rursum Filium Dei aliter in tempore nasci non fuisset congruum (ef. Jans. Salm. Cat. Dion. Ipr.); eum quippe non decebat hominem habere in terra patrem, qui patrem in coelo haberet Deum (Lwc.). Ita illud 3:6 zdeogue erit concipiendum. Nam quod quandoque proponitur Christum vocari Filium Dei quia virtute Spiritus sancti conceptus sit ideoque etiam ut homo habeat originem divinam, admitti nequit. Sequeretur enim Christum esse Filium Spiritus sancti vocandum, vel cum opera Dei ad extra toti ss. Trinitati sint communia, Christum vocari Filium ss. Trinitatis. Dein ex ipsa notione filiationis reiiciendum est quod Ma/d. dicit : vocabitur i. e. erit filius Dei, quia non a viro, sed a Deo virtute Spiritus sancti generabitur (et similiter loquuntur Schegg, Bisp. Revschl, Grimm); nam Christus ut homo non procedit a Spiritu sancto secundum similitudinem speciei (cf. Suarez ad 3 p. qu. 32 art. 3) et S. Thomas dilucide rem exponit : dicendum quod Christus conceptus est de Maria Virgine materiam ministrante in similitudinem speciei, et ideo dicitur filius eius. Christus autem secundum quod homo, conceptus est de Spiritu sancto sicut de activo principio, non tamen secundum similitudinem speciei, sicut homo nascitur de patre suo et ideo Christus non dicitur filius Spiritus sancti nec etiam totius Trinitatis (3 p. qu. 32 art. 3). Itaque 4 oportet explicari de causa cognitionis Filii Dei, ita ut inferatur consecutio quaedam logica, sicut saepe exponunt etiam illud propterea Ps. 44,3 : diffusa est gratia in labiis, propterea benedixit te Deus (cf. Delitzsch, Riehm ad h.1.); id quod nostro loco eo facilius fit quia ipsa voce vocabitur iam designatur eum ab aliis agnosci et praedicari. Sunt qui membrum alterum : virtus Altissimi obumbrabit tibi, non de Spiritu sancto, sed de Filio Dei explicent (cf. cat. Cr. Theoph. Bernardus hom. 4 missus est n. 4; M. 183, 81; Fab.); alii de Deo Patre id intelligunt (Jans. Dion. Tol.). Si priore modo, illud ideo facillime consequitur. Nam tum ipsum designatur Dei Verbum quod in b. Virgine inhabitans corpus _ humanum quasi umbram suae divinitatis sibi assumit. Sed obumbrare exroxtaCetv Solum id clarius exprimit quod in priore membro est dictum supervenet, praesertim si symbolum de nube Domini ob oculos habetur; dein, uti iam expositum est, nomen virtutis alias quoque ad operationem Spiritus sancti declarandam adhibetur. Quare omnino consultum est parallelismum membrorum adeo manifestum in explicatione quoque retinere. Ceterum ex voce obumbrandi varia veteres deducere solent. Cum umbra ~calorem et aestum temperet et refrigerium praebeat, haud raro explicant bh. Virginem ab omni aestu concupiscentiae et libidinis esse praeservatam. Et quia in s. litteris dicitur : sub umbra alarum protege me, in umbra alarum tuarum sperabo (Ps. 16, 8; 56, 2), alii exposuerunt obumbrare de peculiari Dei protectione, confortatione. Alii mysterium Incarnationis ea voce indicari putant, quia sicut umbra effigies quaedam est’ corporis, in qua corpus ipsum quodammodo agnoscitur, ita Filius Dei in illa assumpta natura sic latebat, ut ex illa et ex operibus agnosci posset Filius Dei; vel Verbum ipsa Incarnatione assumpto corpore quasi umbram quandam et umbraculum fecit (cf. Alb. Tol. Salm. apud quos variae Patrum expositiones referuntur). Prae aliis praefert Mald. obumbrare quasi nube obducere, impluere, quasi dicatur fore, ut virtus Altissimi sic in virginem impluat, ut eam fecundet. Demum neque desunt qui voce illacomplexum viri honesto modo designari putent (id praeferunt Z'ol. Salm. Bisp.); sed recte monet Schanz eiusmodi notionem esse longissime amandandam. Alium quoque Deifavorem quem praestitit cognatae mulieri et potentiae divinae exemplum angelus affert, « ut dum miraculum additur, gaudium gaudio cumuletur » (S. Bern. 1. c. n. 6)
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v. 36 et ecce Elisabeth cognata tua, qualis fuerit cognatio non constat; sed cum sacerdotes et levitae ex variis tribubus sibi uxores assumere possent, eiusmodi cognatio inter Mariam ex familia David et Elisabeth ex stirpe Aaron facile poterat oriri. Ita Ioiadas pontifex uxorem habebat Iosafarunt, Maria et Elisabeth esse filiae duarum sororum ex’ tribu Iuda, quarum una nupserit in familia Aaron, altera in familia David; e¢ ipsa concepit filium tn senectute sua i. e. praeter spem omnem et naturae vires; tam distincte annuntians filium iterum nuntium se probat coelitus missum; nam id humanitus sciri nondum poterat; et quam certa sit conceptio, patet ex tempore quo scil. eius iam signa apparent inconceptionem iam dudum apud omnes longe lateque fieri nullo pacto posse manifestum notumque erat. B. Virgo nullum postulaverat signum ) ad fidei confirmationem. Tamen angelus, ut Virgini gaudium de probro ab Elisabeth cognata ablato afferat simul cum aliqua Dei potentiae et benignitatis demonstratione , id signi in loco addit; nam qui vulvam emortuam donare potest vita, ab eo non est alienum virgini sine consortio viri largiri partum;
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v. 38 dtxit autem Maria: ecce ancilla Domini, fiat mihi secundum verbum tuum! « vide humilitatem, vide devotionem; ancillam se dicit Domini quae mater eligitur, nec repentino exaltata promisso est; simul ancillam dicendo nullam sibi praerogativam tantae gratiae vindicavit quae faceret quod iuberetur » (S. Amér.). Ita mater iam indolem eius prae se fert cuius cibus erat facere voluntatem eius a quo missus erat. Obedientiam Mariae Euseb. ita depingit : ancilla Domini sum; tabula sum pictoria; quidquid vult pictor in ea depingat; quod vult omnium rerum Dominus faciat (item cat. Cr.). Edocta de modo et de virginitate omni ex parte salva non plus interrogat, sed -promptam se exhibet, et quanto magis audivit se elevandam in matrem Messiae filii Dei, tanto magis ad humilitatis gremium confugit et se ancillam recognoscit et offert (Ca7.); fiat ete. yéverzo « iam non solum eredidit sed etiam optabat ut sibi contingeret sicut dixerat angelus » (Euth. sim. Bed. Cat. Ians. Luc. Ipr. Schanz); alii, uti To/., solum exprimi consensum indicant, secundum verbum tuum ; verba testantur sinceram fidem, virgineam quoque modestiam quod brevissimo sermone et universa nuntiata complectitur et angelum honorat, prudentiam quia consensum suum exhibet secundum formam ab angelo proposi- _ tam, obediendi promptitudinem, ut fierent in se omnia quae Deus per ~angelum indicabat; « quod verbum castitatem miram ipsius et profundam humilitatem significat; puritatis enim et castitatis ardentissimus amor induxit eam, ut quamvis sciret non aliter se concepturam quam annuntiabatur, verbis etiam exprimeret cum hac conditione se praebere consensum; humilitas autem effecit ne expresse verba angeli magnifica et gloriosa repeteret » (To/.). Cur Deus Virginis consensum requisierit, variae afferri solent rationes : celebrari quasi sponsalia Filii Dei cum humana natura; unde convenientissimum fuisse ut consensus interveniret eius quae quasi sponsa esset Spiritus sancti et naturam humanam et Ecclesiam repraesentaret; dein ut quemadmodum per consensum feminae ruina hominum sumpserit exordium, ita reparatio per feminae consensum progrederetur — e re sunt verba Tertulliani : crediderat Eva serpenti, credidit Maria Gabrieli; quod illa credendo deliquit, haec credendo delevit (de carne Christi 17, 3) — dein ut Deus significaret reparationem nostram non fieri sine cooperatione nostra; porro ut nos obligaret ad prosequendam b. Virginem magno amoris affectu, cuius quasi arbitrio et consensui salus nostra fuisset commendata, cum non aliter Verbum Dei vellet pro nobis homo fieri nisi Maria consentiente; id quoque consentaneum fuisse, ut quantum fieri posset digne Maria conciperet; ad hoc autem esse praeparatam alloquio angelico et exercitio virtutum fidei, obedientiae , humilitatis, caritatis, quas ea occasione exercuisset (cf. Tol. Sylv. lib. 4 cap. 5 qu. 56). Non igitur post verborum suorum prolationem , sed post sacrae Virginis responsum descessit ab illa angelus, ut eo quoque modo significaretur angelum esse missum non solum ad nuntiandum, sed etiam ad requirendum Virginis consensum. Functus itaque legatione sua et confecta re cuius causa missus erat discedit. « Porro si in accessu et prima salutatione usus est honorificentissimis titulis, non dubium quin in discessu maioribus etiam reverentiae signis sit usus, cum iam salutaret dominam suam ac reginam, quippe Domini sui et Regis matrem » (Luc.). Nam, uti Suarez aici (1. c. disp. 9 s. 4,1), certum est inter catholicos b. Virgie concepisse Verbum divinum antequam angelus: ab ea discederet; haec est enim communis sententia Sanctorum. Atque mysterium Gaston esse perfectum et Verbum factum esse carnem — eo momento quo finita sint Mariae verba, ita ut eo momento Virgo oe conciperet, pariter est sententia inter theoleges certa et Patrum suffragiis roborata, sicut Euth. dicit : discessit, simul ac iam per ve exbum suum coticepenen Mn esr eiia
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1,39. Exsurgens autem Maria in diebus 1,39. "Avacraon at illis abiit in montana cum festinatione, in | pats tadtats 2ropsiOn, ‘ele 't civitatem luda. v. 39 exsurgens autem Maria (uti in hebr. dicendi genere poni solet op%1) an die- / bus allis abiit in montana cis viv sesivéy in regionem montanam (quae eo nomine distinguitur a regione campestri nopw, australi 232 cf. Deut. 1,7) cum festinatione in civitatem Iuda sic ey; oppidum non nominatur ; alii coniectarunt designari Jerusalem (S. Bon. Ald.), alii Hebron, cum Hebron in monte Iuda (Ios. 21,11) sit civitas sacerdotalis (Tol. Luc. Baronius, Lap. Cord. neque abnuunt Reisch/, Weiss, alii quoque recentiores) ; aliidemum ‘Ictz7x, “Icdza esse legendum putarunt quae civitas est in montanis Iudaeae (Ios. 15,55) etiam sacerdotibus tributa (los. 21,16; Wetstein). Mariam non statim abiisse recedente angelo indicatur, cum narretur eam abiisse in diebus his. Per aliquod enim tempus sancta oratione et contemplatione mysterium meditabatur quod in se effectum esse sciebat illisque fruebatur deliciis delectationis spiritualis (A/b.) quas Verbum incarnatum matri attulisse credendum erit et quas Virgo ipsa fatetur dicens exsultasse spiritum suum in Deo salvatore. Abiit autem ad Elisabeth, non quidem ut rei dictae veritatem exploraret, prout putant 7heoph. Bon. Keil; nam Maria de verbis angeli non dubitavit et insuper ab Elisabeth Spiritu sancto repleta nuncupatur et laudatur beata quia credidit (Mald. Ipr. Sylv.), sed abiit divinam exsequens voluntatem; abiit cwm festénatione, « non quasi incredula de oraculo nec quasi incerta de nuntio nec quasi dubitans de exemplo, sed quasi laeta pro voto, religiosa pro officio, festina pro — gaudio » (S. Ambr. Bed.); quae festinatio ardentis affectus est indi- ° cium quo gaudet de bono cognatae collato; festinat ut ei gratuletur (lans. Mald. Salm. Luc.), ut ministret Elisabeth seni et debili (S. Bon. Alb. Mald. Luc.), quo in obsequio merito commendatur b. Virginis humilitas, quae enim meruerat visitari ab angelo et tam magnifice ab eo salutari, quae se matrem Domini et Messiae factam cognovit non dedignatur matri praecursoris obsequia praestare (cf. Alb. Ians.). Ceterum, ut S. Amér. dicit, nescit tarda molimina sancti Spiritus gratia. Mariam abiisse solam a moribus eius regionis non abhorret; aliqui putant eam comitem habuisse famulam; quod alii quandoque de comite loseph sponso proponunt oppido falta esse constat ex Matth. 1,19; si enim Ioseph in domo Zachariae adfuisset non potuit id ignorare a quo tandem ab angelo debuit edoceri. Virginis humilitatem in eo quoque cernunt quod prior salutat (S. Ambr. Bed. lans.) v.40 et intravit in domum Zachariae et salutavit Elisabeth; iam Verbum incarnatum quo ordine Maria sit in nova hac salutis et gratiarum dispensatione ostendit praeclaro exemplo
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40. Et intravit in domum | oxovdijs, alg Se “Tooda, 40. Mariae nuntiatum esse conceptum Elisabeth inter alia etiam ideo sentit S. Bernardus |. c. 6, « ut audiens cognatam vetulam et gravidam, cogitet iuvencula de obsequio sicque illa properante ad visitandum parvulo prophetae locus et occasio detur quo minori adhuc Domino suo officii valeat exhibere primitias ». Voluit scil. Verbum incarnatum per b. Virginem et Elisabeth et praecursori suo nondum in lucem edito divina conferre heneficia. Maria quippe in ipso illo de Elisabeth nuntio simul intelligit se invitari et admoneri, ut illi de favore divino congratuletur eique congaudeat et sua ei praestet obsequia;
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v. 41 ¢/ factum est ut audivit salutationem Mariae Elisabeth, exsultavit toxiovqsey exsiliit; ef. 6,23; idem verbum dicitur de gemellis in utero Rebeccae Gen. 25,22 et Ps. 113,4. 6 montes exsultaverunt ut arietes, mfans in utero eius et repleta est Spiritu sancto Elisabeth; voce b. Virginis quasi vehiculo quodam Verbum incarnatum et praecursori suo et eius matri beneficia confert; primos suos favores et gratias inter] ventu Mariae distribui vult. Commotio infantis in utero non est naturalis illa quae vel ultimis graviditatis mensibus vel ad animi matris affectum ac perturbationem vehementiorem evenire quandoque solet. Utrumque ipso narrandi modo excluditur. Nam exsultatio infantis ex sola salutatione contigisse dicitur et hic et v. 44; si contigisset ex adventu inexspectato Mariae, ad primum eius aspectum evenisset antequam verba salutationis essent prolata. Dein Elisabeth esse Spiritu sancto repletam additur tamquam effectus secundus qui exsultationem infantis subsequitur et ex illa fere in matrem redundat. Exsultatio illa divinitus facta proponitur atque adveniente in utero Mariae Verbo incarnato id esse factum quod angelus in v. 15 nuntiayerat, praecursorem esse repletum Spiritu sancto cum plerisque erit sentiendum (cf. cat. Cr. Orig. Ambr. Bon. Cat. Ians. Mald. Fab, Luc. Ipr. Reischl, Grimm, Fil.), proinde mundatum esse a labe originali et gratia ornatum. Quaerunt fueritne motus ille cum cognitione necne. Negandum esse censet verisimilius Jans. et affirmat Schanz, sed longe plerique Joannem actu cognovisse adventum Messiae et de illo exsultasse statuunt. Quae sententia potissimum firmatur eo quod Elisabeth repleta Spiritu sancto dicit infantem exsultasse en gaudio éy Bis : dam dyadMacre 1,14 et Act. 2,46 et Iud. 24 et ayahiuzy Matth. 5,12. Lue. 1,47; 10,21. an 5,35 et 8,56 etc. etc. notione et usu ere de maximo quodam eaatio ex rei cognitione orto, de gaudio cum cognitione iuncto, de gaudio in homine intelligente. Quare eadem notio hic quoque. vetivenda erit. Adiectum quippe verbum 7m gaudio causam explicat exsultationis, ut bene 7o/. dicit; « gavisus est enim infans in anima et gaudium prae magnitudine in Goeuadlon se dilatavit mo- Auque corporeo matri significavit gaudium quod mente conceperat; si eavisus est loannes in utero, necesse est mente obiectum aliquod gaudii praesensisse; non enim voluntas sine mentis cognitione movetur; gavisus est autem quia novit praesentiam Christi et Virginis » (To/.). Si anima infantis eo momento praeter naturae ordinem cognitione Christi illustrata fuit, nondum sequitur eundem usum rationis postea permanere debuisse. Id quidem affirmant aliqui (cf. Swarez in 3 p. qu. 27 disp. & s. 7,7; Lap.); verum apposite monet Mal/d. cum ad demonstrandum tantum Christum datus esset usus rationis non fuisse necesse ut eo demonstrato maneret,.« quemadmodum in prophetis postquam ea praedixerant quae Deus volebat populo significari non semper manebat spiritus prophetiae ». Pro contraria sententia infantem exsultasse sine cognitione afferri solet S. Augustinus in ep. ad Dardanum (ep. olim 57, nunc 187 cap. 7 n. 23;M. 33, 840); monet quippe non dici : credidit infans in utero, nec dici exsultavit in fide: « videmus autem exsultationem non solum paryulorum sed etiam pecorum, non utique de aliqua fide vel religione vel qualicumque rationali cognitione venientem ». At simul addit plane inusitatam et novam exstitisse esseque reputandam miram et in magnis signis deputandam, esse factam divinitus in infante. Et n. 24 scribit : « quaamquam etiamsi usque adeo est in illo puero acceleratus usus rationis et voluntatis, ut intra viscera materna iam posset agnoscere, credere, consentire, quod in aliis parvulis aetas exspectatur ut possint, etiam hoc in miraculis habendum divinae potentiae, non ad humanae trahendum est exemplar naturae ». Ex quibus elucet s. doctorem non omnino esse prioris sententiae adversarium. Id quod eo magis constare videtur quia respondet ad quaestionem Dardani : si adhue ignorant parvuli Deum, quomodo Ioannes ad adventum et praesentiam matris Domini in suae matris utero potuit exsultare? qui itaque ex miraculo normam voluit deducere generalem omnes parvulos in utero iam cognoscere Deum. Unde s. doctor quasi per abundantiam ei obviam it ostendendo ne de Joanne quidem id prorsus claro et certissimo modo aflirmari, nedum de aliis. Sed sententia longe communior est loannem ultra naturae vires cognovisse Dominum. Id Orig. indicat dum scribit : sancta erat anima Ioannis et adhuc in matris utero clausa venturaque in mundum quasi per experientiae sensum sciebat quae Israel ignorabat; unde exsilivit, et non simpliciter exsilivit sed in gaudio; senserat enim venisse Dominum suum, ut sanctificaret servum suum antequam de matris utero procederet. Et si S. Ambr. dicit : sensit Domini adventum, nequaquam putandus est verbo sentiendi excludere cognitionem rationalem et solum designare velle mo- ~ tum corporalem, nam alibi-(de fide 4, 9. 113; M. 16, 639) explicite statuit : praesentem Dominum spiritu cognovit; eademque verba leguntur in sermone ei adscripto (50, 7 in natali Ioannis baptistae; MM. 17, 707); iisdemque vocibus utitur quoque 8S. Cyrillus hier. (cat. 3, 6; M. 33, 436) : cum oculis carnis non videret, Dominum agnovit spiritu éyvopie nvevuart. Neque aliter locutus est Tertullianus : Elisabeth prophetam portans iam Domini sui conscium infantem (de carne Chr. 21; /. 2, 788). Eandemque sententiam Lap. Cord. Schegg, Fil.; alii, uti Lamy, id in medio relinquunt. « Exsultavit infans, repleta est mater; non prius mater repleta quam filius, sed cum filius esset repletus Spiritu sancto replevit et matrem » (S. Ambr. Bed.) et repleta est Spiritu sancto Elisabeth i. e. illustrata est divinitus, ut cognosceret et proloqueretur quae sequuntur; cum itaque novo modo Spiritus sanctus lucem suam et gratiam ei infunderet, dicitur eo esse repleta
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v. 42 e¢ exclamavit voce magna, magnitudo vocis signum est magnae affectionis (S. Bon.); agebatur scil.) tanto Spiritus impulsu, ut se iam continere non posset quin in clamorem erumperet (Ma/d.) et ea promit afflatu Spiritus summa cum laetitia et admiratione quae nec ab homine didicerat nec ex uteri tumore suspicari poterat (lans.) et dixit : benedicta tuinter mulieres ; vide ad v. 28; uti cetera ita haec verba ab Elisabeth ex angelica salutatione repetita statim b. Virgini pandunt Spiritum S. revelasse cognatae mysterium Verbi incarnati, et benedictus fructus ventris tud, qui scil. etiam ut homo omnis est maledictionis expers et gratia Dei abundantissime cumulatus, ita ut ex eius plenitudine omnes accipiant; inde consequens est ut ab omnibus laudandus sit et praedicandus. Notant quoque propter virginalem conceptum eum iure maxime proprio dici fructum ventris (cat. Cr. Theoph. Ians.). Hoc membro novam addi rationem cur benedicta sit inter mulieres, unice prae omnibus gratia Dei et benedictione insignita, facile constat, quare aliqui e¢ particulae enim locum oceupare hic volunt (Theoph. Luc.). Et cum a Spiritu edocta Mariae agnoverit dignitatem, stupet et admiratur quod ad se indignam eo honore venerit
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v. 43 e¢ unde hoc mihi ut veniat mater Domint mei ad me? « quae opera mea tanta sunt, ut mater Domini ad me veniat? per quam iustitiam, ex quibus bonis, de qua fidelitate mentis hoc merui » (Orig. Ambr. Bed.)? Edocta est itaque b. Virginem concepisse et eum concepisse qui sit suus Dominus, matrem igitur Messiae illustratione divina cognoscit simulque huius matris dignitatem eximiam proclamat, cum se quamvis seniorem omnino indignam profiteatur quae ab ea invisatur. Advertit Caz. ubique Spiritum sanctum apparere spiritum humilis cordis; ita in b. Virgine : ecce ancilla ete. et postea in submissione ad visitandam Elisabeth et modo in ipsa Elisabeth recognoscente se indignam ut veniat ad se b. Virgo. Et ad quod indicium edocta sit de illo mysterio aperit v. 4h ecce enim infans in utero meo ad vocem b. Virginis infans donatur cognitione Domini eique gaudio ingenti suum offert obsequium simulque iam quasi suo praecursoris fungitur munere, quia exsultatione in utero demonstrat matri suae praesentem esse Dominum; ceterum vide ad v. 41. | Porro quid illustratione Spiritus sancti de mirabili conceptu Virginis didicerit ostendit
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v. 45 et beata quae credidisti quoniam perficientur ea quae dicta sunt tibt a Domino ; in graeco et alias quoque exclamatio effertur in tertia persona (vide lect. var.), ita ut sententia in specie generali quae tamen ad unam illam dirigatur 4 z.otevoaca illius laus et praeconium modo quodam insigniore extollatur; oc. Zora zehetwous indicat quid crediderit (cf. cat. Cr. Euth. Luc. Schegg, Schanz, Weiss); fides enim Mariae haec fuit quod crediderit perficienda esse ea omnia quae angelus annuntiabat, se virginem superna virtute concepturam, quae erat res stupenda sine ullo ins. litteris exemplo praevio, filium fore magnum, filium Altissimi etc. Magnitudo itaque et excellentia fideiin eo consistebat quod rem adeo sublimem et excedentem ordinem eorum quae eousque divinitus facta erant nihilominus statim credebat. Quare beata praedicatur ob huius suae fidei excellentiam et ipsa haec laus declarat fidem spectari non communem. Magnitudo autem fidei cernitur in difficultate rei propositae et quia haec fidei sublimitas hoc loco effertur, ideo éz: sensu explicato concipi debet, non, ut alii volunt, ¢<. reddit rationem cur sit beata. Nam in ea acceptione % micveJcucx fere abundat et frigide ponitur; dein cum mysterium omnium maximum, Incarnatio Verbi, in ea iam sit perfectum, potius debuit beata praedicari quoniam perfecta sunt ea quae a Domino dicta sunt; quae postea fient comparatione mysterii iam. peracti profecto minora sunt v. g. partus, thronus David filio suo tradendus. Unde guoniam intellige hoc loco eodem modo sicuti Ps. 40,12 in hoe cognovi quoniam voluisti me, vel 1 Reg. 24,12 et animadverte et vide quoniam non estin manu mea malum et Sap. 13,4. Eccli. 8,6. Act. 9,22 affirmans quoniam hic est Christus. Elisabeth fidem Mariae praedicasse ita ut tacite reprehenderet incredulitatem mariti qui longe faciliora angelo nuntianti non crediderit, opinio est aliquorum haud improbabilis, cum fere necesse sit ut ei de marito longe aliter qui se habuerit in mentem venerit. Notandum quoque est hanc laudem tribui ab Elisabeth repleta Spiritu sancto ; proinde aperte nos docet Spiritus sanctus b. Virginem esse beatam praedicandam nostrisque gratulationibus summopere honorandam. Audit itaque b. Virgo divina mysteria in se peracta ab Elisabeth praedicari et cognoscit Spiritum sanctum ea revelasse simulque videt in Elisabeth verbis et in eius infantis exsultatione quasi initium quoddam et prooemium donorum divinorum quae ex Verbi incarnatione in genus humanum redundatura sunt et quae suo interventu distribui coepta sunt. Quare maxima animi devotione et laetitia prorumpit in hymnum laudis divinae maiestatis, quo exprimit primo sui animi affectus de gratia sibi collata v. 46-50; dein cum se ancillam Domini humilem ad tantae dignitatis culmen evectam cernat, Dei agendi admiratur et praedicat rationem, qua humano fastu reiecto humiles solet exaltare et suis ditare donis v. 51-53; denique Deum iam populo suo pro sua misericordia et fidelitate ea praestare enuntiat quae olim promiserat v. 5%. 55. Animi itaque exsultatione declarata et Deo laudibus dictis b. Virgo eam divinae providentiae administrationem celebrat, quae in rebus olim gestis et in oraculis prophetarum relucet, Deum alta et superba deiicere, exaltare humilia (cf. Is. 2,11 seq. 3,16 seq. 8,9; cap. 13-24 etc. Kz. 21,26. Mich. 5,10 etc.) et suo stare foedere patriarchis promisso (Is. 55,3. Ter. 31,35 seq. Mich. 7,20 etc.). Hisce simul ea adumbrantur quae in regno messiano futura sunt. Sicut igitur ex mysterio Incarnationis divina beneficia profluunt. temporibus omnibus et anteactis et futuris, ita cantico quoque hoc quod patefacto eo mysterio funditur omnium temporum norma divina et regendi ratio delineatur. Et quam opportune hae Deo laudes cantantur altissimo Dei opere peracto et patefacto? Apte notat A/b. : « concinuit enim Maria Ex. 15 canticum quando transierunt filii Israel de manu pharaonis liberati; concinuit Debora, quando liberati sunt de manu Sisarae lud. 5; haec igitur non cantabit liberatorem?... cantabit certe et dignius aliis qui figuram huius sacramenti tantum decantaverunt; cantavit item Moyses legem donans et per canticum populum ad servandam legem contestans; cantavit et Anna prophetam fidelem generans; dignius autem et cantat Maria quae et legislatorem protulit et dominum prophetarum »;
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v. 46 e¢ ait Maria; « ut autem ea proferret non dicitur, uli Elisabeth, repleta Spiritu sancto, eo quod prius dictus sit Spiritus sanctus supervenisse in eam, quo eodem et ad visitandam Elisabeth profecta est et ad haec canenda afflata; nec conveniebat eam dicere repletam Spiritu sancto quae Deo plena erat et in qua habitabat plenitudo divinitatis corporaliter » (ans. sim. Tol. Luc.); magnificat anima mea Dominum, peyahsve.celebrat, i. e. laudibus extollit, Dei magnitudinem agnoscit, admiratur et praedicat,
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v. 47 e¢ exsultavit spiritus meus in Deo salutari meo, swz%ei pov, servatore meo, qui salutem et benedictionem praeclarissimam elargitur; Yuyy, sycdya eadem notione Fil. Weiss) iam ex lege parallelismi; nam quod quandoque dicunt omnes facultates et sensuum et intellectus voluntatisque in Dei laudem impendi, verum quidem est, sed Yvy4 de prioribus hoe loco non dicitur in quas scil. yeyadver magni aestimare, laudare, celebrare non eadit (cf. Ps. 33,4; 34,27; 39,17; 68,31; 69,5 LXX et saepius); neque hoc loco ea potest usurpari distinctio, quae alias quandoque locum habet, utYuy4 sit animus hominis viribus naturalibus praeditus, zvetpe gratia Spiritus sancti imbutus. Sensum bene explicat Bed. : « tanto (inquit) me Dominus tamque inaudito munere sublimavit quod non ullo linguae officio explicari sed ipso vix intimi pectoris affectu valeat comprehendi, et ideo totas animae vires in agendis gratiarum laudibus offero, totum in contemplanda magnitudine eius cuius non est finis, quidquid vivo, sentio, discerno, gratulanter impendo..., cui simile est illud psalmistae : anima autem mea exsultabit in Domino et delectabitur super salutari eius » (Ps. 34, 9). Notanda quoque est in hoc cantico summa mentis b. Virginis humilitas, animus gratus et integerrima in Deum devotio. Quae enim, ut Jans. dicit, laudata erat ab angelo primum, deinde ab Elisabeth, quaeque didicerat quam efficax fuerat praesentiae eius adventus, nihil tamen ob haec omnia sibi in seipsa placens nec quidquam suis tribuens meritis tantum ad laudandum Deum accenditur totum eius benignitati adscribens atque de plena mentis devotione illius in omnes misericordiam, potentiam, aequitatem ac veritatem celebrans. Reddit rationem cur Deum laudibus celebret et in ipsum tota animi exsultatione feratur
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v. 48 guia respexit humilitatem ancillae suae; dicitur Deus in s. litteris respicere nos quando pro sua clementia et benignitate beneficia praestat, amore suo et gratia fovet homines et opem ferre dignatur; nam sicuti Deus dicitur sese avertere, cum punit vel hominem inopiae relinquit, ita dicitur eum respicere , si peculiari favore eum donat. Dicit autem humilitatem ancillae suae quae dictio maiorem habet vim quam humilem ancillam suam; ita enim sanetvworg plurimum effertur et totam quasi naturam et conditionem ancillae illa constitui significatur. Adhibetur autem vocabulum hoe notione afflictionis et conditionis exiguae, ignobilis, obscurae, abiectae et hoc ultimo sensu certe hoc loco usurpatur. Admiratur itaque b. Virgo divinam bonitatem quod dignata est benignissimo vultu respicere ad exiguitatem ancillae suae; se itaque profitetur maxime exiguam et parvam et tanto favore indignam; cf. Gen. 29,32. Esth. 15,2. Phil. 3,21. Atque ea notione longe plerique vocem merito accipiunt; aliqui tamen de virtute humilitatis accipiunt (Orig. Bed. Bon. Alb. Dion. Salm. Sylv.). At perperam. Nam, ut Jans. monet, tazcivwous non dicitur de virtute. Dein minime sentiendum est b. Virginem dicere voluisse sua virtute esse effectum ut Deus se benigne respiceret. Ad rem notat Mald. solam inter virtutes humilitatem se ipsam ignorare neque id egisse Virginem ut doceret suis meritis tantum se beneficium consecutam esse, sed potius ut se indignam omnino fuisse tanto beneficio declararet. Sed plane verum est quod Caz. notat in iis Virginis verbis virtutem humilitatis non quidem voce significari sed exerceri opere; « nam hic est intimae humilitatis actus aestimare se infimam, exiguam, parvam et hoc magis quadrat humilitatimaxime b. Virginis quam cantare virtutem suam esse aspectam a Deo; hoc enim sonat ad meritum propriae virtutis respexisse Deum, quod dicere procul abest ab humilibus, illud autem cordis humilitas est in actu exercito ». Atque hoc modo cat. Cr. Euth. Cat. Ians. Tol. Mald. Fab. Luc. Ipr. Lamy, Calm. Sa, Estius, Menochius, Tirinus, Gordonus , Schegg, Bisp. Retschl, Grimm, Schanz, Fil. Keil, Weiss, Sp., neque tamen dicendum erit cum Sp. eam solum intellexisse conditionem humilem et abiectam in qua tum domus David iacebat. Et quam insigni modo Dominus se respexerit et quanto beneficio se prosecutus sit, ita ut conditionem humilem in summam mutaverit dienitatem, laetabunda agnoscit Dei magnalia praedicans : ecce enim ex hoc beatam me dicent omnes generationes , me felicissimam profitebuntur; laus illa et gratulatio quam Elisabeth prima enuntiavitiam non conticescet, sed per omnes generationes audietur, per omnes aetates et saecula. Et quam vere prophetaverit Virgo quis ignorat? videmus enim b. Virginem ‘ab omnibus Ecclesiae Christi membris coli et praedicari; templa eius et sacella per orbem sparsa, festi dies, congregationes, ordines religiosi, supplicationes etc. eius honorem et laudes proclamant; artes quogue in eius celebrationem conspirant; « tuam maternitatem celebrarunt, celebrant et celebrabunt omnes omnium temporum Christiani; vivet tuum decus, tua laus, tua gloria, quamdiu vivent angeli, quamdiu vivent homines, quamdiu vivet Christus, quamdiu Deus erit Deus » (Lap.) qui scil. eam tantopere exornavit et exaltavit. . Et rationem affert amplissimam et plane necessariam, cur ab omnibus sit beata praedicanda (cf. Caz. Tol. Mald. Luc.)
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v. 49 quia fecit mihi magna qui potens est; quaenam sint haec magna, omnino patet ex iis quae modo Elisabeth dixerat v. 42-44 ad quae Maria isto laudis cantico respondet!. Haec magna, Verbi Incarnatio (mater Domini mei) et quae ex hoc mysterio necessario consequuntur et quae angelus annuntiavit et Elisabeth in v. 45 designavit (conceptus virgineus, thronus David filio dandus etc.), profecto aptissime attribuuntur potentiae Dei. Est enim Incarnatio mysterium stricte dictum; proinde omni intellectui impervium; proin ut perficiatur et credatur fide, iure recurrendum ad Dei potentiam, ad quam esse confugiendum ea in re angelus quoque docuit v. 37. Minore quidem ratione, attamen merito , virginem concipi refertur ad Dei potentiam, prout angelus quoque v. 35 edixit; item erigi thronum David regnumque Messiae aeternum iam a propheta ad Dei ze/wn i. e. ad vehementem quasi Dei contentionem ardensque studium pertinere dictum est (Is. 9,7; cf. 42,13; 49,25; 51, 9; 63,5). Porro in opere Incarnationis et in eius consectariis praeter potentiam Dei maxime quoque elucet eius sanctitas et misericordia quae omnibus offertur abundanter; ideoque e¢ sanctum nomen erus,
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v. 50 et misericordia elus a progenie in progenies tumentibus eum, quia nomine res cognoscitur et ab alia distinguitur, nomen Dei pro ipso Deo ponitur, sed ita ut adsignificetur id quod Deus revelavit de se; proinde eo modo quo nobis innotescit (cf. quae notavi ad ler. 10,6). lam sanctitas Dei, odium quo peccatum prosequitur et maximus ille amor, quo rectum instaurari ordinem et mores integerrimos inter homines desi- » derat, summopere manifestatur, quia ad peccata expianda et ad satisfaciendum iustitiae divinae et ad subsidia potentissima hominibus procuranda excellentissimum Incarnationis mysterium selegit. Ex hac autem Incarnatione gratiae omnes supernaturales in omnes proveniunt; nam ex eius plenitudine nos omnes accepimus (Ioan. 1,16). Cum itaque ad reparationem generis humani remedium elegerit adeo sublime, nonne mzsericordia eius modo quodam eximio et omni exspectatione maiore patefit? Simul indicatur quid homo ut misericordiae particeps fiat ex sua parte debeat praestare : Deum ¢imere i. e. colere, revereri, ei obedire. Tale cum sit mysterium Incarnationis in se et in suis effectibus , quaomodo non ea esset beata praedicanda in qua est perfectum , quae effecta est Verbi incarnati mater? Quis enim eam non veneretur quam Verbum divinum sibi elegit matrem? Quo maior est dignitas, eo maior quoque apud homines est reverentia dignitatis. lam S. 7homas non dubitat dicere : beata Virgo ex hoc quod est mater Dei, habet quandam dignitatem infinitam ex bono infinito quod est Deus (4 p. qu. 26 art. 6 ad 4), habet enim specialem affinitatem ad Deum, quare ipsi maxima debetur reverentia, ut idem docet (2. 2 qu. 103 art. 4). Ex relatione illa reali matris ad Christum hominem Deum efficitur, inquit Suarez (ad 3 p. qu. 27 disp. 4 sect. 2, 2), ut moraliter et secundum prudentem existimationem Virgo retineat supremum quendam et excellentem dignitatis gradum propter singularem quam cum Deo habet coniunctionem et propinquitatem ; quare ei debetur (1. c. n. 7) excellentior cultus quam aliis sanctis, hyperdulia, quia, ut S. Thomas loquitur, sua operatione fines divinitatis propinquius attigit. — Cum afflatu divino enuntiet se esse beatam dicendam ab omnibus generationibus, illi qui hance laudem ei denegant eo ipso iam non censentur inter illas generationes quae coram Deo vere vivere censentur et, prout Ps. 87, 6 (hebr.) habetur, a Domino in albo suorum populorum scribuntur et numerantur. Qui enim inhonorat matrem, contumeliam infert filio. Cernititaque b. Virgo se ex conditione obscura et humili ad maximum dignitatis fastigium evectam et in praeconio Elisabeth (v. 48 x <cd viv) initium videt et prooemium laudis illius quae per omnes generationes et saecula ei persolvetur; considerat in se effectum esse summum illud opus potentiae, sanctitatis, misericordiae Dei. Sed cur in se? non aliam reperit rationem (quae est summa Virginis animi demissio et humilitas) nisi quia Deus infima quaeque eligere solet ad magna efficienda. Ad quem agendi modum Dei contemplandum ex sua ipsius consideratione inducitur, ita quasi sibi explicans cur nunc quoque respexerit humilitatem suae ancillae et virginem obscuram in oppido obscuro regionis contemptae elegerit. Exsequitur id v. 51-53 admirans et praedicans divinam potentiam qua fastus humanus deiicitur, humiles exaltantur;
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v. 51 fectt potentiam in brachio suo, opus declaratur eximium potentiae; vis et robur agendi in brachio reponitur; et in quibus haec potentia declarata sit, exponitur quinque membris sequentibus : d7spersit superbos mente cordis sui; cf. Ps. 88,11 in brachio virtutis tuae dispersisti inimicos tuos; dissipavit et perdidit eos qui cogitatione et sententia et consiliis (2:avefa) animi sui superbe se extollebant; animos elatos, truces, fastu plenos depressit. Pariter eos deiecit qui potestate, imperio, tyrannide, armis valebant
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v. 52 deposwit potentes de sede , Suvdorac and Votvwy deturbavit principes de soliis, e¢ exaltavit humiles zameweue, exiguos, abiectos, obscuros, ignobiles dignitatibus et honoribus ornavit; cf. Eccli. 10,14 Optvous apydvtwy xabetAcy & xUpto¢, sedes ducum superborum destruxit Deus et sedere fecit mites (xpgzis) pro eis (10,17 vulg.). Eodem modo spoliavit eos qui opulentia et fortunis ditati erant, egenos vero donavit opibus
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v. 53 esurzentes tmplevit bones et divites dimisit inanes, vacuos; cf. Ps. 106,9 animam esurientem Ex locutionis forma (dispersit, deposuit) recensentur praeterita; et Tol. quidem antiquam,populi historiam recoli censet, ita ut in vy. 54 de pharaone eiusque clade, in v. 52 de occupatione terrae Chanaan devictis multis regibus, in v. 53 de terra optima populo concessa expulsis prioribus incolis sermo instituatur. Verum tam arcte verba adeo generalia non sunt interpretanda. Melius dicit Jans. omnia intelliigenda esse in sua generalitate, cuius varia exempla affert Lap., Deum potenti fortitudine sua operatum esse multa ab omni aevo, uti cum pharaone per Moysen, Chananaeos esse victos per Iosue et iudices, Philisthaeos, Ammonitas, Moabitas, Idumaeos per David; dispersos esse et deiectos -pharaonem, Nabuchodonosor, Salmanassar, Baltassar, Antiochum; de sede deturbatos Saulem, Aman, Vasthi; exaltatos Davidem , Mardochaeum, Esther, coelitus esse pastos Hebraeos in deserto, Eliam, Danielem in lacu leonis etc. Haec utique et plura alia in exemplum afferri possunt. Sed cum b. Virgo neutiquam particularia tangat , sed in universum loquatur, potius censendum erit exponi normas Dei generales secundum quas scil. egit et agit, quas igitur sequi solet (cf. Bed. Mald. Lap. Luc. Fab. Calm. Schegg, Schanz, Fil.). Ex qua loquendi generalitate et norma Dei in universum descripta facile sequitur ulteriore quadam conclusione Deum hunc agendi modum constanter usurpare, ergo etiam in posterum ita acturum, ergo easdem statui normas etiam pro regno messiano, Sunt quidem qui ea prophetice dicta esse velint de tempore messiano (vel generatim, vel de deiectione daemonum et infidelium Iudaeorum; cf. S. Cyr. Theoph. Bon. Cai. Salm. Ipr. Sylv. Bisp. Retschl, Grimm); at prophetia de effectibus redemptionis agnosci nequit immediate vel unice. Obstat forma loquendi; ubi vere et unice b. Virgo vaticinatur, aliter loquens inducitur (v. 48 vaxaorovaw); obstat nexus cum antecedentibus. Experta est in se exaltari humiles (v. 48.49); inde occasionem capit praedicandi et celebrandi universam Dei agendi rationem et ita amplissimam in cantico suo tangit materiam, quae quomodo etiam valeat pro regno messiano et prophetae iam innuerunt (cf. Is. 2,42 seq. Soph. 3,18 hebr.) et Christus ipse non uno loco exponit (cf. Matth. 5,3 seq. 11,25). In mysterio porro in se peracto impleri intelligit et annuntiat promissa illa olim patribus data, cernit singularem illam curam et providentiam quam Deus populo suo electo impendit
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v. 54 suscepit Israel puerum suum avrehaéevo euM quasi Manu apprehendit, prostratum erexit, opitulatus est eius suscepta cura, radd¢ adrod servi SUI; NaM T2Y saepius vocatur Israel quem titulum apud LXX cate refert; vide Is. 41,8. 9; %4,1.2. 24; 45,4. Ter. 46,28 (graece 26,28) ; dein frequentissime yay vertitur ea voce, et eadem notione servi vel ministri zoiz quoque adhibetur Matth. 8,6. 13; 14,2. Luc. 1,69; 7,7; 12,45; 15,26. Act. 25; ceterum servus Der honoris plena est appellatio ad Dei cultorem, amicum et familiarem designandum; eo quippe nomine Moyses, David, prophetae designantur; hicitaque populus cui Deus particulari foedere se iunxit et quem in suam quasi familiam assumpsit ; recordatus misericordiae suae, yyqob%va., ut recordaretur; ergo curam populi gerit ne videatur quasi oblitus misericordiae suae; in hoc opere redemptionis omnes suas miserationes quasi in unum collectas populo exhibet;
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v. 55 stcut locutus est ad patres nostros, antiqua igitur promissa Deus iam implet; Abraham iam accepit promissionem Christi (cf. Ioan. 8,56); de Christo vaticinatus est David omnesque prophetae ; proinde ad maiores populi sermo et promissio de Messia frequentissime fiebat; Abraham et semint eius, posteris eius, in saecula, 7 “Aépacy. etc. refer non ad locutus est (uti referunt Euth. Bon. lans. Mald.), mutatur enim constructio, sed ad pyycbtva. 2igou¢g 1. e. Deus curam suscepit populi, ut recordaretur misericordiae in bonum et commodum Abraham posterorumque eius in saecula, vel misericordiae quam Abraham eiusque posteris in saecula exhibere decrevit (cf. Tol. Luc. Ipr. Schegg, Schanz, Fil.). Ad alia narranda properaturus Lucas narrationem de commoratione b. Virginis apud Elisabeth breviter absolvit
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v. 56 manstt autem Maria cum illa quasi mensibus tribus et reversa est in domum suam; mansit « sicut sedula obsecutrix, subditur obsequium benevolentiae quod exhibuit cognatae suae » (Bon.), in ultima enim temporis praegnationis parte, ut A/b. monet, mulier gravidatur de die in diem ideoque ope et subsidio indiget. Praeterea advertunt praesentia longiore Mariae domui Elisabeth affluxisse bona et dona divina, cum ad eius primum ingressum iam magna illa effecta sint. Et merito quidem; nam si arca Dei collocata in domo Obededom causa olim exstitit plurium bonorum (2 Reg. 6,11), quanto magis Maria verior et sanctior arca Dei potuit cumulare domum Elisabeth (cf. Orzg. Ambr. Ald. Salm. Luc. Ipr. Sylv. Lamy). Hoc loco etiam quaerere solent sitne b. Virgo reversa ante partum Elisabeth an postea. Serie narrationis indicari videtur eam tempore partus iam non ibi versatam esse neque in subsequentibus v. 58 seq. eius ulla fit mentio neque eius erat officia praestare obstetricia et cum multus fieret congratulantium concursus Mira est ea in re interpretum dissensio. Remansisse eam usque post partum censent Orig. hom. 10', Bed. Bon. Alb. Salm. Mald. Tol. Luc. Lap. (probabilius) Sylv. Calm. Reischl, Schanz, et cum eadem sententia etiam proponatur in glossa ordinaria (M. 114, 248, ex Beda) et in historia scholastica Petri Comestoris quae adeo per scholas propagata erat (M. 198, 1538), dubium esse non potest quin longe lateque fuerit pervulgata. Nihilominus sat multicontrariae opinioni subscribunt, ita Theoph. Euth. Car. ans. Fab. Dion. Cord. Ipr. Lamy, Bisp. Grimm, Fil. Neutris desunt rationes quas utrique pro virili parte urgent. Ita pro priore opinione decertat Luc. : « quae quaeso caritas vel civilitas fuisset Virginis discedere instante partu, cum maxime omnium opus esset amicarum praesentia et auxilio; immo vero, quod arbitror, ex composito Virgo exspectavit partum,... ut divinae gratiae spectaculo frueretur, quae ipsi ab angelo proposita fuerat ad fidei augmentum, ut videret, exoscularetur, manibus tractaret, gremio exciperet puerulum illum ab angelo sibi indicatum, ex utero matris sanctum, qui ad primam ipsius salutationem in matris utero exsultaverat, qui futurus erat propheta et praecursor Messiae » etc. Ex ratione temporis v. 36 et 56 nihil certi colligi potest, quod iam eo panditur quia ex ea pro utraque sententia arguunt (cf. Luc. Cat.); nam hic est sextus mensis v. 36 (initio? fine?), in diebus his v. 40, quasi mensibus tribus v. 56 dictiones sunt satis vagae, < fortasse significat defuisse aliquid de tribus mensibus, saltem si coniectura fit ex 9, 28, ubi « fere dies octo.» tempus dicitur sex dierum apud Matth. 417, 1 et Marc. 9, 1; insuper tempus praegnationis varium esse constat, ita ut absolvatur diebus 270 vel 280 aut etiam expleat 320 dies. Qui negant Virginem partui interfuisse monent praeter alia cum Theoph. érperéc, indecens, esse virgini in talibus versari, vel ut Huth. dicit, moris fuisse, ut abscederent virgines cum pariturae essent praegnantes. Canticum b. Virginis alii aliter dividunt. Compluribus placet distinguere quattuor strophas ternis versibus constitutas 46-48 (usque ad ancillae suae), 48 (ecce enim) — 50; 54-53; 54. 55; aliiv. 46 tamquam argumentum cantici praemitti volunt, v. 47-50 partem priorem expositionis, v. 54-53 alteram et v. 54. 55 epilogum esse. Displicet modus prior eo quod in y. 48 ea - inter se separantur quae arcto nexu cohaerent; neque placet alter quia si v. 46 argumentum cantici dicitur etiam membrum plane parallelum vy. 47 et exsultavit etc. ad idem argumentum pertinere statuendum est. Ad singulos cantici versus sententiae haud absimiles ex vetere testamento adduci possunt. Ita ad v. 46 Ps. 33,4 magnificate Dominum mecum; ad v. 47 Ps. 35,9 anima mea exsultabit in Domino et delectabitur super salutari suo et 1 Reg. 2,1 laetata sum in salutari tuo; ad 48 a 1 Reg. 1,11 éav 2m6hénwv embrdpns thy tamelvwory tis 1. Dicit enim : « mansit Maria cum Elisabeth... ut per ineffabilem quandam virtutem non solum loannem sicut dudum diximus, sed etiam Zachariam, ut nunc evangelicus sermo declarat, praesens Salvator instrueret » ita ad v. 67; et in eadem homilia : tribus mensibus Maria iuxta Elisabeth commorante fusus est in terram (Ioannes). — 1d quidem negat Grimm, _ sed solum ex eo quod in hom. 9 Origenes nihil de ea re exponat. dovAy¢ ov, sirespiciens videris afflictionem famulae tuae; ad v. 48 b Gen. 30,13 beatam me dicent mulieres; ad v. 49 Ps. 70,19 quae fecisti magnalia; Ps. 110,9 sanctum et terribile nomen eius; 1 Reg. 2,2 non est sanctus ut est Dominus; ad v. 50 Deut. 7,9 Deus custodiens misericordiam diligentibus eum et his qui custodiunt praecepta eius in mille generationes; Ps. 102,17 misericordia Domini ab aeterno et usque in aeternum super timentes eum; Is. 51,8 salus mea in generationes generationum; ad v. 51 1 Reg. 2,3 arcus fortium superatus est et infirmi accincti sunt robore; Ps. 117,16 dextera Domini fecit virtutem, dextera Domini exaltavit me; ad v. 52 1 Reg. 2,8 suscitat de pulvere egenum et de stercore elevat pauperem, ut sedeat cum principibus; Eccli. 10, 14 (vide supra); ad v. 53 1 Reg. 2,5 xAjpets dotwv fAatdOnoav xad - dolevotvtes dvijxav yiv (repleti prius pro panibus se locaverunt et famelici saturati recordatus est misericordiae suae et veritatis suae domui Israel. Praeterea Hillmann etiam locos aliquos parallelos ex psalmis salomonicis qui dicuntur affert; adv. 50 Ps. 2,37 Str to Eheog xvplov ext tobe pobouusvouc adtév; Ps. 6,9 6 xotdv BAeog tots dyant)- sty adtov; ad v. 54 rod xuolov h cwryola ént “Ispand xatds adtod els tov atiiva; Ps. 16,3 et uy & xdorog avtedcbetd wou Ta edger adtod el¢ Tov atdiva,
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v. 57 Elisabeth autem impletum est tempus pariend?, tempus ut pareret (Orzq. in versione S. Hier.) e¢ pepertt filium; tempus dici impletum « si diligenter advertas invenies hoc nusquam positum nisi in generatione iustorum; denique impleti sunt dies, ut pareret Maria; impletum est tempus ut pareret Elisabeth; impletum est vitae tempus, cum sancti viri ex hoc vitae curriculo demigrarunt; plenitudinem iusti vita habet, inanes autem dies sunt impiorum » (8S. Amdbr. sim. Orig. cat. Cr. Bed. Theoph. Ians.);
~ \ e teen Pa? loquebatur benedicens Deum. 65. Et fac- | 2AdAet edhoyaiv tov Osdv, 65. Kai eyéveto . + . a eons <a 2 tus est timor super omnes vicinos eorum: | éxt mavtag 660g tobs mEplotxodvTas autoUs : é \ * PE) E, ~ > > et super omnia montana Iudaeae divulga- | xat év 6An 17 Opewv7 tig “Tovdxtag Srehabantur omnia verba haec; 66. Et posue- | Aetto névta t& éyjata tabra 66. zat FWevto runt omnes qui audierant in corde suo, | mévteg of dxodcavtes ev tH xapdla Eautéiv, dicentes : Quis, putas, puer iste erit? | Méyovtes, Tf dex to xatdlov todto Zorat 5 Etenim manus Domini erat cum illo. war yao ysle Kuolov Fv per” adtod. Cum quadam sollemnitate refertur nativitas praecursoris
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v. 58 et audierunt vicini et cognati eius guia magnificavit Deus misericordiam suam cum illa; cf. 1 Reg. 12,243 singulari usus est in illam misericordia, magno eam affecit beneficio (Gen. 19,19), quod sterili in senectute concessit partum ablato opprobrio diuturno (cf. v. 25) ef congratulabantur et cvvéya.eoy xdz% cum ea laetabantur,; insuper partus iste omnibus erat maximae exspectationis (Luc.); nam non latebat visionem a Zacharia in templo esse habitam eiusque os mutum praecessisse et quasi inaugurasse conceptionem; unde singulari Dei providentia haec disponi et praeclarum quendam portendi exitum facile omnes cum admiratione coniiciebant. In ea vicinorum ac cognatorum gratulatione ac laetitia etiam angeli verbum v. 14 impletur (S. Bon. Tol. Mald.). In lege dies octavus a partu praescriptus erat ad circumcisionem Gen, 17,12; 21,4. Lev. 12,3; « legis ratio fuit, ut aetatis teneritudini prospiceretur, quoniam vulnus recens natis periculosius futurum erat » — (Luc.);
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v. 59 et factum est in die octavo venerunt circumcidere puerum; eam caerimoniam peragere unicuique licuit, etiam feminae; communiter eam peregit pater familias (cf. Gen. 17,23); Zachariam vero qui etiamtum mutus poenae divinitus inflictae suberat ab ea abstinuisse probabile videtur; rationem quoque afferunt eam quia benedictionem pronuntiare non potuit, quae utique in talmude praescri- hitur '; sed qui fuerit ritus tempore antiquiore fatendum potius est nos nescire; simul cum ea caerimonia nominis impositio coniuncta erat exemplo petito ex Abram cuius nomen simul cum praecepto circumeisionis a Deo mutatum erat in Abraham (Gen. 17,5). Circumcisione puer intrat in foedus cum Deo, fit de populo Dei adeoque novo modo coram Deo incipit vivere; unde dignus est qui tamquam membrum ecclesiae Dei nomine suo inferatur quasi in album et librum Dei; vel foedus illud iniens plene transit in dominium Dei, unde in sigsnum huius dominii nomen imponitur, sicut domini solebant servis nomina imponere aut mutare vetera (cf. cat. Cr. Theoph. Ians. Mald.) et vocabant eum nomine patris sui Zachariam i. e. cognati ut patrem senem honorarent eique uti putabant, afferrent gaudium, hoc nomen proponebant et enuntiabant; ita Tobias quoque eodem quo pater nomine appellatur, neque posteriore tempore id fuisse inusitatum patet exemplis (v. g. Josephus, Ant. 14,1. 3; Bell. iud. 5,138.2; Schanz). At Elisabeth nominis coelitus impositi haud ignara obsistit
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v. 60 e¢ respondens iis scil. quae cognati proponebant, vel ex iis occasionem loquendi capiens (eo enim modo saepius verbum respondendi adhiberi videmus; cf. ad Matth. 22, 1) mater e1us dixit : nequaquam, sed vocabitur Ivannes ; plerique affirmant eam revelatione divina nomen accepisse; sed iam A/b. eam per maritum edoctam esse asserit et nomen hoe ab angelo imperatum scripto fuisse uxori a marito communicatum censent probabile Dion. Tol. Fab. Luc. Ipr., et certum esse arguunt Schegg, Schanz; secundum ea quae ad v. 24 adnotata sunt, haec sententia erit probanda. Opponunt illi
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v. 64 nemo est in cognatione tua qui vocetur hocnomine ; unde quae fuerit nominis imponendi eo tempore consuetudo colligitur; priscis temporibus nomina ex occasione quadam vel ex eventu quodam vel ad rem certam declarandam efformabantur (cf. Gen. 4,1. 25; 5,29; 19,37; 29,32-35 etc.); postmodum ex priscis nominibus seligi solebant et ex nominibus propinquorum;
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v. 62 imnuebant autem patri eius quem vellet vocari eum <2 zi, 72 indicat quid nutu voluerint sienificare, scil. x( quo nomine, quid eum vocare vellet; proin ad controversiam componendam ad caput familiae, ad patrem provocant, cuius quam maxime erat nomen designare et quem exspectabant libenter consensurum ut puer ex suo nomine vocaretur, immo gavisurum quod ipsi nomen patris elegerint; id enim ab aliis fieri patri
debuit esse gratissimum cum ipsum patrem non adeo deceret ut sibi hune tribueret honorem, sed ut ab aliis oblatum acciperet. Cum dicatur ennuebant, sat multi concluserunt eum etiam surdum esse effectum (S. Ambr. Euth. Bon. Alb. Tol. Mald. Lap. Luc. Schanz); sed, ut iam supra monui, de surditate nihil dicitur ab angelo et cum nutus sufficit ad sententiam eius declarandam, potius controversiam illam intellexisse i. e. audivisse de qua re disceptarent, dicendus est. Nutu eum interrogant fortasse propter Elisabeth, ne contra eius sententiam ea audiente viderentur appellare patrem;
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v. 63 et postulans pugillarem scropsit dicens : Ioannes est nomen eius, ivy dicens, idem est ac : scripsit haee verba; ita enim adhibetur 7i9N5 2 Reg. 10,6, LXX Zypatve PiAuov rEyor; eodemque modo 1 Mach. 8,31 zyeabapev adem ASyovtes et 11,57 et Tosephus, Ant. 13,4. 4 (cf. Cat. Tans. recentiores); « quod voce non poterat, manu et lilteris est locutus » (S. Amdr.); neque scripsit : vocabitur, vel erit nomen, sed ita scribit, ut nomen iam aliunde inditum esse ac plane determinatum significet ; et hoc nomen non imponitur, sed adstruitur (S. Ambr.); et mirate sunt univers, quod adstipulatus sit sententiae uxoris in nomine pueri (Theoph.) vel potius quod intellexerint nomen illud a tota cognatione alienum non esse electum nisi mandato coelesti. Haec verba sin habet ad v. 64. Zacharias itaque mandato angeli obsecutus est (v. 13); 1am cernit factum quod angelus annuntiavit et ipse ut fieret illud ex sua parte praestitit quod potuit; unde altera quoque sententia angeli : eris tacens usque in diem quo haec fiant (v. 20) estimpleta;
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v. 64 apertum est autem illico os eius et lingua eius (zeugma est: lingua scil. soluta est; lingua enim mutorum ligata esse censetur cf. Is. 85,6; Marc. 7,35 solutum est vinculum linguae eius), « quia quam vinxerat ineredulitas fides solvit » (S. Ambr. Orig. ); loannes explicatur, ut Theoph. ait, Dei gratia; proinde pater hoc ei nomen affirmans statim assecutus est gratiam et qui natus est ut gratiam Dei in redemptione iam appropinquantem praeco annuntiaret simul ac nomen sortitus est nominis significationem in patre ostendit; « os enim quod angelus clauserat promissus ab angelo filius reseravit » (S. Maximus, hom. 65; M. 57, 385) et loguebatur benedicens Deum, merito primitias linguae restitutae in Dei laudes impendit; benedtcens eddovov hic dicitur, vy. 67 prophetavit; verborum distinctione satis indicatur Zachariam prius Deum laudibus celebrasse eique gratias egisse usu linguae recepto; nam eddoyety utrumque dicit atque ebyapietety et cddoyety sacris scriptoribus velut synonyma adhibentur (cf. Corne/y, Comment. in 1 Cor. p. 338); quare immerito asserere videtur Grimm Zachariam ne ullo quidem verbo Deo gratias persolvisse de filio nato. Neque dici potest (cum cad. Cr. Schegg, Fil.) hoc loco nihil aliud significari nisi hymnum v. 67 seq. Qui haec omnia audierunt, sacra quodam reverentia et timore impleti sunt intelligentes tot signis non posse nisi singulare quid et admirandum a Deo portendi; viderant Elisabeth sterilem senemque peperisse, viderant mutum factum patrem, viderant nomen inusitatum imponi; viderant patrem idem nomen tamquam iam coelitus impositum declarasse; viderant statim patris linguam solvi; quae omnia magnam animis ingenerabant religionem et reverentiam (Ma/d.). Homines enim ~ mortales, ut To/. ait, quando Deum potentiam suam exercere animadvertunt timent illus maiestatem reverentes et conscii se esse peccatores;
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v. 65 et factus est timor super omnes vicinos eorum et super omnia montana Iudaeae 2y 2h, 7% e217 in tota regione Iudaeae quae montana appellabatur (cf. v. 39) divulgabantur omnia verba haec phyaca, verba explica, uti hebr. 127 saepe, de rebus gestis (cf. Huth. Cat. Tol. Mald. Tans. Schanz, Keil), non de solis verbis (ut volunt Schegg, Fil. Weiss); nam cur sola verba quae in domo Zachariae dicta sunt censenda essent divulgata et non potius omnia quae ibi evenerunt? Pro hominum indole et ingenio non verba sola narrari solent. Unde sin bene habet : haec dicta sunt. Hac autem rerum admirandarum divulgatione tamquam auspiciis quibusdam futurus Christi propheta commendabatur et quasi iter parabatur signis istis praecursori Messiae (Bed.). Deus itaque singulari providentiae dispositione animos iam reddit attentos ad salutem appropinquantem (cat. Cr. Theoph.). Atque revera quotquot audierunt serio apud se reputabant quid haec portenderent
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v. 66 ef posuerunt omnes qui audierunt in corde suo DD a5 5y (vel 5x et etiam 2; 1 Sam. 21,13. 2 Sam. 13,33. Is. 57,4. 14 etc.), apud se recogitabant remque ponderabant dicentes : quis putas puer tste ertt? <i, guid magis est ad rem incertam magnamque exprimendam et ad affectum admirationis declarandum. Atque illos iure admiratos esse divinam dispositionem affirmat evangelista : esenim manus Domini erat cum illo, xa. ~xo nam etiam manus Domini, singularis Dei potentiae signa in illo cernebantur et de illo: angelus patri visus, pater mutus, dein loquens et prophetans; sterilis et anus pariens; nomen divinitus impositum (Ma/d.). Ex quibus omnibus Dei virtus apparebat, id quod magna eum patraturum ex tam praeclaris ac singularibus praeludiis omnium animis spem ingerebat (Zo/.). Manus Dei dicitur esse cum aliquo ad opem ei ferendam, ad eum protegendum et ad maxima quaeque confortandum et erudiendum. Jam indicat evangelista etiam in vita pueri ulteriore apparuisse singularem Dei dispositionem ac gubernationem (cf. v. 80). : tarum per eum afferuntur; in altera describitur munus praecursoris v. 76-79. Eo docemur Zachariam nuntium angeli de Messia proxime venturo non solum intellexisse, verum etiam cognovisse bona spiritualia Messiam esse allaturum. Uti Orig. indicat, dum Maria maneret apud Elisabeth praesens Salvator etiam eR instruxit. Omnino credibile et Zachariam haec statim post laudes et gratias Deo dictas enuntiasse, ita ut qui ad circumcisionem convenerant etiam hoc cantico de Messia et puerulo nato edocerentur. Proinde canticum ad v. 64 arcte est adnectendum ; ad narrationem autem absolvendam praeoccupatione quadam antea inserebat evangelista
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v. 65. 66; v. 67 et Zacharvas pater evus repletus est Spiritu sancto et prophetavit dicens; « vide quam bonus Deus et facilis indulgere peccatis; non solum ablata restituit sed etiam insperata concedit » (S. Amér.); prophetare generatim is dicitur qui peculiari impulsu Spiritus sancti tamquam Dei interpres vel nuntius loquitur; quare prophetare nullo modo ad unam praedictionem rerum futurarum est restringendum (cf. Cornely, Introd. II 2 p. 267 seq. Comment. in 1 Cor. p. 372. 4418. 435). Ab angelo edoctus et illustratus a Spiritu sancto adventum Messiae iam instare novit et bona messiana animo praesagit; unde merito incipit a laude et celebratione Dei qui tanta tamque excelsa dona et beneficia suo populo providit
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v. 68 benedictus Dominus Deus Israel verbis utitur iam a Davide, Salomone, psalmistis consecratis (4 Reg. 25,32. 3 Reg. 1,48; 8,15. Ps. 40,14; 71,18 etc,); laude dignus, laudandus est; vel praedicetur et laudetur; homo scil. benedicit Deo, laudando; Deus homini, benefaciendo (Luc.); gwza visetavit, PD quam vocem saepius tnroxéxteo0ar reddunt Gen. 21,1; 50,24. Ex. 4,31. Ruth 1,6; dicitur de ‘Deo qui benigne ad aliquem respicit eique beneficia affert et ope gratiaque eum praevenit, et fecitredemptionem plebis (plebs) suae rszpwaw ef. n5Na, Deus populum suum liberavit, vindicavit, redemit ab Aeeyptiorum oppressione ; iterum a iugo et captivitate Pal loninauee iam vero alia instat liberatio et redemptio, cuius typus illae priores erant, quam describit
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v. 69 e¢ erextt cornu salutes nobis in domo David eee sud moudé¢ servi sui 72¥ servus, cultor Iahve titulus est honoris, qui datur Abraham, Iosue, lob, David etc. cf. Ps. 18,1; 36,1; 89,4. 24 (hebr.) ete. ; cornu symbolum est roboris et potentiae (Deut. 33,17. Ps. 131,17. Ez. 29,21) et Ps. 17,3 Deus appellatur cornu salutis; inde ddsignntue robur et potentia qua salus affertur ; erexit 0°P7; ergo potentissimum salvatorem nobis suscitavit 1. e. Meastaza in ae David, eo scil. quia Virgo iam concepit. Cum itaque Messiam ex domo David esse dicat, merito inferunt etiam hic b. Virginem dici vel indicari ex familia et stirpe David (cf. Ewth. Luc. Schanz, Weiss, Kel). In cornu et potentiam et regnum significari S. Cyr. Euth. cat. Cr. Theoph. Tol. Ians. Luc. Ipr. explicant, ad quam acceptionem accommodari potest 1 Reg. 2,10: dabit imperium regi suo et sublimabit cornu Christi sui; insuper Messias promissus erat et exspectabatur rex, et David promissiones sibi datas ultimis suis verbis ita complexus est ut diceret oriturum esse ex sua stirpe dominatorem (2 Reg. 23,3). Dicit autem Zacharias visetavit, erexit quia in mysterio Verbi incarnati iam illud maximum )beneficium praestitum est, ex quo reliqua omnia profluunt; proinde non opus est dicere eum loqui prophetice de re futura quasi iam facta. Laudat Dei fidelitatem qui implet quod promisit
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v. 70 secut locutus est per os sanctorum qui a saeculo sunt prophetarum evus, a saeculoi. e.a tempore antiquo, hic itaque, cum de salvatore ex domo David sermo institutus sit, a tempore David et deinceps, non ab initio temporis vel ab Adam (Bed. Alb.). Dicuntur sancti, quia munere suo Deo peculiari modo erant sacri, consecrati; sanctos appellari, ut distinguantur a pseudoprophetis (Yo/. Luc.) et quia erant inspirati (Jans. Luc.) aliqui arbitrantur. Quod Deus iam a longo tempore per viros sanctos quos suos constituit interpretes et nuntios salutem messianam annuntiandam curavit, insigne est documentum quam praeclara futura sit, quippe quae tanto apparatu praedicatur et longa saeculorum serie excitet atque augeat exspectationem sui et desiderium. Davidi facta est promissio Messiam ex domo David oriundum reliqui prophetae annuntiant, dum eum vocant germen quod Davidi Deus suscitet vel eum ipso nomine David designant vel eum sessurum dicunt super solium David vel tabernaculum David iri suscitatum etc. cf. Is. 9,6; 11,1 seq.; 55,3. 4. Ter. 23,5; 33,15. Ez. 34,23. Os. 3,3. Am. 9,14. Mich. 5,2 ete. Iam accuratius describitur cornu salutis, in qua re robur illud salutem afferens consistat
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v. 741 salutem ex inimicts nostris, hoe refer ad y. 69 tamquam explicationem : in domo David constituit nobis salvationem qua liberamur. ab inimicis e¢ de manu omnium qui oderunt nos proinde hostes et persecutores populi Dei iri prostratum i. e. quotquot cultores Dei oppugnant, impediunt, persequuntur, opprimunt. Verba ex psalmis petita sunt; cf. Ps. 17,18. 41; 105,10 ete. Regnum enim Messiae describitur regnum pacis hostibus vel subiectis vel deletis, ita ut populus Dei maxima securitate degat atque sine ulla formidine Deo et regi Messiae serviat; cf. Ps. 74,7 seq. Is. 11,6 seq. 14,4. ler. 30,16. Ez. 34,25. Mich. 7,14 etc. Quare primo et per se de iis sermo fit qui populum Dei opprimunt, de gentibus adversis, quae a cultu Dei alienae sunt et populum Dei infestant et persequuntur. Sed cum auctor et princeps omnis in cultores Dei et in Deum odii et inimicitiae diabolus sit, verba facile ad omnis generis hostes et terrestres et spirituales transferuntur. Sunt qui sa/uwtem pertinere velint ad locutus est (Ians. Mald. Lap. Ipr. Grotius, Ewald), sed praestat cum longe plerisque alia acceptio, ad quam proxime quoque accedunt Bed. Dion: iungentes : erexit salutem ex inimicis. Quod quandoque in medium profertur : salutem obvenire ex ipsis inimicis, ita ut inimici ipsi suis machinationibus divina providentia rem dirigente salutem fidelium promoveant, verbis cantici non exprimi manifestum est; idcirco sola accommodatione verba haec in sensum illum a cantico alienum trahi possunt. | Dein explicatur quid Deus dum salutem illam concedit intendat
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v. 72 ad faciendam misericordiam cum patribus nostris et memorari testaments sur sancti roviou Zheoc, pynol%va, ponuntur infinitivi duo graece, quibus declaratur ad quid tendat actio. Deus itaque salutem concedit quam promisit ut et patribus, patriarchis, maioribus populi misericordiam praestaret, et foederis sui se memorem esse illudque fideliter servare ostenderet. lam patribus populi olim vita functis misericordiam largitur non solum eo quod promissa illis facta in filiis et posteris implet (Ald. Dion. Jans. Luc. Ipr.), qua impletione iis gaudium afferat (Orig. Theoph. cat. Cr. Luc. Weiss), sed praecipue eo quod patres in limbo positi etiam fructus redemptionis salutisque messianae redduntur participes (cf. Theoph. Dion. Car. Tol. Ians. Mald. Ipr. Schegg, Schanz, Fil.). Et dum isti redemptione per Christum facta potiuntur beatitudine aeterna, foedus illud cum patribus initum sortitur eventum suum maxime praeclarum; ingrediuntur enim in bona Dei consortes gloriae divinae et plenissime illud habetur : ego merces tua magna nimis (Gen. 15,1). Testamentum vel foedus illud sanctum divinitus -confirmatum erat iureiurando; quare gradatione quadam adiungitur ad inviolabilem foederis sanctitatem et stabilitatem efferendam
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v. 73 tusturandum quod turavit ad Abraham patrem nostrum, Zoxcv Sy commode explicabis cum recentioribus ita ut Zpxcy sit appositio ad cabjxn¢ et propter v attractione quam vocant inversa non épxou sed Zoxcv efferatur; similiter iam Caz. sentit :'grammatice legendum esset zwriseurandi appositive ad testamente sur sanctt. ergo illa exprimitur attractionis forma ov quae usitata est et éexov retertur ut nova quaedam determinatio ad Staéyxys, ad quam vocem simul addit gradationem. Foedus autem appellatur iusiurandum quia a Deo apposito iuramento confirmatum et sancitum est; vide Gen. 22,16-18 ; 26,3; tot Sotven daturum se etc., hisce nequit indicari quid iuramento contineatur, cum ipsis iuramenti vel foederis verbis eiusmodi sententia non enuntietur. Exprimitur itaque, uti in v. 72, quo divino consilio ad impletionem foederis et iuramenti salus poiicodatar: ut scil. daret nobis quomodo serviamus ab omni timore liberi. Foedus cum Abraham initum et promissio de terra danda iuramento divino saepius confirmata (Ex. 33,1. 14 Num. 11,12; 14,16. 23. Deut. 1,8 etc.) id utique spectabat, ut libere et secure Deo servirent; praesto enim erat iis dummodo mandata Dei observarent auxilium Dei praepotens ad hostes propulsandos. Sed merito singulari ratione id effertur pro tempore quo foedere illo ad plenam impletionem adducto cornu salutis, salvationis potentia, erigitur, Aatpedenv evarroy adrod TIA? 255 nw (cf. Num. 18,2. 1 Sam. 2,11; 3,1) officilum ac ministerium dicit sacrum, sacerdotale ; quod enim de vetere populo Dei valet : vos eritis mihi in regnum sacerdotale (Ex. 19,6), potiore iure de populo messiano erit asserendum (1 Petr. 2,9 regale sacerdotium),
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v. 75 in sanctitate et ustitia, utrumque frequenter apud prophetas de tempore messiano praedicatur (Is. 14,4 seq. 54,14. ler. 93,5; 24,7; 31,23); codcq¢ pietatem dicit erga Deum et studium ac religionem in servandis pietatis officiis, unde ad cultum potissimum refertur (cf. Theoph. Euth. Alb. Luc. Ipr.); ixcecdyy illum rectum statum quem Deus hominibus inesse vult haud raro significat, quo scil. quis iustus coram Deo eique acceptus constituitur; unde complexum quendam virtutum designat (Huth. Ipr.); omnibus diebus nostris bene advertit Mald. hisce significari statum hune vitae evangelicae non alium habiturum finem nisi consummationem saeculi; tempus et beneficitum messianum fore perpetuum ; foedus prius populi sceleribus est violatum ; regnum autem Messiae perpetua sanctitate est conspicuum neque populus messianus, Ecclesia Christi, unquam a Deo abiicietur, sicut abiecit populum foederis antiqui (cf. Ter. 31,314 seq.). Notandum est quam praeclare indicet Zacharias indolem regni messiani spiritualem, in qua re vestigiis insistit prophetarum (cf. Comment. in Is. II B:) >: 277.323 etc. etc.). Priore loco, uti decet, salutem praedicavit messianam vel DoH ipsum Mosier cornu malinuist in domo David oriundum; iam sermonem dirigit ad eius praecursorem. Cum autem suum videat ad talem dignitatem evectum filium, filium in senectute sibi natum peculiari Dei dono, quid mirum, si maior patris affectus in ipso loquendi modo sese prodit? profecto mirum, si non appareret; unde filiolum alloquens ait
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v. 76 ef tu puer xa cd 32 xadiov (sed etiam tu, puer; xi-22 novam inducit notionem, quae quidem partim cum antecedente conveniat xat, partim ab ea discrepet 63) etiam de puero quaedam magnifica sunt annuntianda, ipse quoque in salute illa erigenda suas habet partes; propheta Altissimi vocaberis ; ita merito angeli verba interpretatur Zacharias; cum enim Ioannes dicatur replendus Spiritu sancto, in spiritu et virtute Eliae acturus, incredulos conversurus, Domino plebem perfectam paraturus, munus describitur nuntii Dei qui nomine et missione Dei mandata Dei ad populum perfert; est propheta sensu quoque eminentiore, quia cum aliorum prophetarum fuisset Messiam a longe annuntiare, eius est advenientem proxime praecedere: praerbis enim ante faciem Domini parare vias edus; cf. v. 17. Is. 40,3. Cum Zacharias puerulum alloquatur, veteres saepius concluserunt puerulum usu rationis praeditum prophetiam patris audivisse et intellexisse (cf. Or7g. Ambr. cat. Cr. Theoph. Alb. Cat.) ; sed aliam etiam dari posse rationem, iam Beda indicat qui huic opinioni haec adiungit : « nisi forte putandus est Zacharias propter eos potius qui aderant instruendos futura sui filii munera praedicare. voluisse » et alii, uti Tol. Dion. Salm., etiam advertunt non esse novum in Scriptura sermonem haberi ad res inanimatas; quare duo posse dari responsa, cur puerum alloquatur. Et Jans. quidem recte putat ; « simplicius fuerit dicere Zachariam puerum etiam non intelligentem allocutum more prophetarum qui etiam irrationabilia et futuros quasi iam praesentes alloquuntur, idque ad instructionem audientium et legentium », quam sententiam admitti posse etiam Ma/d. Luc. censent. Atque ex aemeniia affectus ese ayes satis explicatur neque opus est novum adstruere miraculum. ; Et quo tendat illud praeibis et quid sibi velit parare vias eius declaratur y.
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77 ad dandam scientiam salutis plebr evus in remissionem (in remisstone) peccatorum eorum, debebit itaque populum adducere ad cognitionem salutis messianae zy éoécer1. e. eos docere, ut sciant salutem messianam dari in remissione peccatorum, ut remissione peccatorum sibi offerri veram salutem et liberationem agnoscant. Proinde indolem spiritualem salutis messianae debebit efferre ; idque praeclare fecit praedicatione sua : poenitentiam agite. Cum ipse loannes minime daret remissionem peccatorum quae soli Christo attribuitur (Matth. 1,21; 3,41 etc.) illud 2v aeéce. nequit adiungi cum Kezl, Weiss ad dctva : a daret ope remissionis peccatorum scientiam salutis ; sed ipsa salus (E uth. Cai. Tans. Tol.) vel scientia salutis 1. e. yvovor swzqplay (Schanz) determinatur dum additur ¢v deécz. etc. Istud autem beneficium obtinget
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v. 78 per viscera 1% oxicyyya propter viscera misericordiae Dei nostri i. e. propter ardentissimam Dei misericordiam (To/.), magna cum auxesi, ut Luc. ait, viscera misericordiae dicuntur, ut significetur intimus misericordiae affectus, viscera plena misericordia, quibus Deus quasi condoleat et mederi studeat malis humanis. Summa itaque Dei erga nos misericordia declaratur. Pertinere autem o% oxdxyya et arcte adiungi ad 2y agéce. plerique censent (cf. Huth. Tol. Mald. Tans, Bisp. Schegg, Schanz, Fil.), dum alii id referunt ad salutem vel etiam ad ea quae in v. 76. 77 proponuntur (cf. Lap. Lamy, Keil, Weiss). Hisce misericordiae visceribus nobis obtingit salus messiana : 7 quibus i. e. per quae, ex misericordia, pro misericordiae visceribus quibus erga nos afficitur, vesetavit nos oriens ex alto, avacckh ortus; cum in v. 79 dicatur zlluwminare etc. avazckh explicare oportebit de sole, de luce, quemadmodum salus messiana et ipse Messias lucis solisque nomine et symbolo saepius designatur; vide Is. 9,2 populus qui ambulahbat in tenebris vidit lucem magnam, habitantibus in regione umbrae mortis lux orta est eis, ad quae verba Zacharias aperte in v. 79 alludit; praeterea Is. 42,6; 49,6; 60,1. Mal. 4,2 soliustitiae. Illud ex alto aliqui referunt ad vzsztavit, ex alto coelorum habitaculo nos visitat, vel ex alto divinitatis suae ad nos descendit visitandos etiuvandos . (cf. Theoph. Euth. Tol. Ians. Luc. e coelo delapsus), alii ad dyacck4 ; ita cat. Cr. 6 8& obpaved avarethas qyly Hog Suxarocdvys; ita Caz. (oriens Sol ex excelso coelo vel Patris sinu) Lap. Maid. quia rectis quasi lineis de coelo ad nos usque descendit originem habens e coelo; sim. Fil. Reischi; alii comparationem exprimi putant stellae quae ex alto coelo lucem emittens cernitur (Kez/, Wezss). Messiae nomen apud prophetas etiam fertur germen, cuius nominis ratio iam enuntiatur a Davide 2 Reg. 23,5 et quod adhibetur ab Is. 4,2. Jer. 23,5; 33,15 et praeprimis Zach. 3,6 et 6,12, ubi hebr. germen mx legitur et apud LXX ayaconn !, vulg. Oriens. Quare aliqui putarunt etiam ad hos locos alludi_ et germen esse retinendum (cf. Jans. Luc. Wetstein, Lightfoot). Quamvis Messias bene dici possit germen ab alto, tamen hoc loco id non admitti posse videtur, ne molesta habeatur troporum commixtio propter v. 79. Messias itaque ut lux annuntiatus est, ipse se dicit lucem mundi, ipse illuminat omnem hominem venientem in hune mundum (Ioan. 1,9; 8,12); eodem modo iam de eo prophetat Zacharias: visitavit vel (vide lect. var.) visitabzt (quod tempus hoc loco aptum est quia de praecursore sermonem instituit, proin ipsum Messiam ut venturum considerat; dein cum de praecursore v. 76 futuro tempore loquatur, eo magis id de Messia hoc loco fieri debebit), atque ad quid visitaturus sit declarat
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v. 79 elluminare his qui in tenebris et in umbra mortis sedent; cf. Is. 9,2; cum apud Isaiam de Galilaea gentium sermo fiat i. e. de regione quae magnam partem ab alienigenis incolebatur, cum insuper gravissimae hae dictiones de tenebris et densissima caligine quae quasi simulacrum mortis sit, vix a Zacharia censendae sint dici de conditione ignorantiae et summae peccatorum miseriae sui populi, mihi omnino probabile videtur hisce Messiam designari lucem gentium et proinde minime constare quod aliqui volunt, Zachariam non agnoscere Messiam nisi pro suo populo, e contra puto, eum, uti postea Simeon (2,32) palam annuntiare salutem gentibus quoque destinari. Et profecto gentes apte dici possunt immersae tenebris errorum et idololatriae et offusae caligine mortis et occupatae iam imperio mortis et in elus ditione versantes et ruentes in interitum; sed tale quid enuntiari de populo Dei qui cognitionem, cultum, legem, templum veri Dei habet, videtur durum. Ad quid visitaturus sit Messias populum Israel exprimitur altero membro 70d xatevddva., ad dirigendos pedes nostros in viam pacts ; nos visitat et illuminat, ut sine offendiculo eam ingrediamur teneamusque viam quae sit via pacis, quae ad pacem, ad bonum illud messianum toties a prophetis praedictum (Is. 9,7. Mich. 4,3; 5,5,.Ps. 71 etc.) nos perdueat (cf. Jans. Tol. Mald. Luc. Fil.). Proinde nos Messias adiuvat, docet, illuminat, ad eam vitae rationem instituendam et persequendam, ut veram consequamur pacem hisce in terris et pacem illam in patria coelesti adipiscamur. Itaque in hac quoque parte Zacharias egregie effert indolem spiritualem bonorum messianorum. Kam clare indicat officio praecursoris in v. 77, eam describit munere Messiae pro gentibus et Iudaeis in v. 79; omnia autem bona nobis obvenire monet propter summam Dei nostri misericordiam qua eius paterna viscera in nos commoveantur v. 78. Demum similiter uti in v. 56, narrationem de nativitate praecursoris absolvit brevissime commemorata eius vita usque ad officium praecursoris palam susceptum
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v. 80 puer autem crescebat corpore et confortabatur spiritu, cum corpore simul crescebat spiritale donum ; quanto magis acetate proficiebat, tanto magis vis et efficacia (2vépye.a:) Spiritus in eo ostendebatur (Theoph.); crescebat itaque aetate et gratia et meritis coram Deo et continuo virtutum exercitio et incremento, ef erat in desertis, in deserto Iudaeae, et uti numero plurali indicari videtur, in variis locis illius deserti per multos illos annos commoratus est. Procul ab hominum consuetudine uni Deo vacabat. « Praedicator poenitentiae futurus opportunum iustumque est ut solitudinis aspera sequatur, et quo liberius iuvenis auditores suos a mundi illecebris erudiendo sustollat, ipse etiam primaevam squalidus in desertis vitam transigat » (Bed.). De vitae eius ratione vide Matth. 3,4. Marc. 1,6. Erat autem in solitudine et locis desertis wsqwe in diem ostensionis suae ad Israel, quo scil. verbum Dei ad eum factum est ut praedicaret poenitentiam et palam se populo manifestaret tamquam qui pararet viam Messiae (cf. 3,2. Matth. 3,1. Ioan. 1,23. 27). Ex aetate qua Iesus venit ad baptismum Ioannis elucet loannem usque ad annum vitae trigesimum in solitudine se ad munus praecursoris praeparasse. Diu itaque ad subeundum munus exercebatur. In solitudine quippe et in commercio cum Deo viri ad magna in Dei servitio praestanda erudiuntur ; ita Moyses, Elias, Ioannes; ita ipse Iesus exemplo praeire voluit commoratione in deserto per quadraginta dies antequam praedicationem auspicaretur. — Aliqui fabulantur puerulum mox a nativitate in desertum secessisse vel occasione infanticidii ab Herode imperati esse in desertum delatum (cf. Orig. hom. 11; Necephorus, hist. 1,14; Baronius ad an. 1 n. 52 qui eius rei testem affert Petrum episcopum slesandrinum); verum id difficile esse creditu, To/. notat. Ex domo Zachariae et Elisabeth b. Virgo reversa est Nazareth. Eo tempore accidit quod Matth. 1,18 seq. narratur. Iesus qui thronum David a Patre erat accepturus (1,32), tamquam alter David in civitate David nasci debuit; ita vaticinatus erat Michaeas (5,2), ita exspectabant principes sacerdotum et scribae populi (Matth. 2,5), ita fieri debere etiam multi ex turba sciebant: nonne Scriptura dicit, quia ex — semine David et de Bethlehem castello ubi erat David venit Christus (loan. 7,42)? Atque Deus pro sua providentia qua attingit a fine usque in finem fortiter et disponit omnia suaviter, cursum rerum eo direxit modo, ut partus virgineus ederetur in civitate David. Ad quod inservire voluit ipsum imperii romani gubernatorem summum quo clarius constaret omnia subdi divinae dispositioni et ad divina consilia exsequenda omnes debere etiam inscios et nolentes suas conferre partes;
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Ἐπειδήπερ, seul cas de la Bible grecque. περ ajoute quelque chose de plus résolu. Ἐπειδή s'entendait d'abord du temps, « après que ». Mais dans la Koiné le sens causal tend à dominer (Rad. 164), un peu comme en français familier : « du moment que ». Le sens causal domine ici, maïs il ne s’agit pas d’une cause finale dominante. Le but sera indiqué au v. 4. Luc aurait pu hésiter, n’étant que disciple des Apôtres, il s'est décidé puisqu'il n'était pas le premier dans ce cas. Pour la tournure, cf. Act. xv, 24 : ἐπειδὴ ἠκούσαμεν... ἔδοξεν juiv. Galien commencait volontiers ses traités de médecine par ᾿Ἐπειδή (περὶ τῶν ἰδίων ἑχάστῳ παθῶν, etc.). — πολλοί signifie ordinairement un grand nombre. Cependant Cicéron traduit par plures dans le Timée (Thes. graec.). 1] paraît impossible qu'il y ait eu un très grand nombre de récits évangéliques complets. Il suffit à l’argumentation de Luc qu'il y en ait eu quelques-uns. ᾿ἘἘπιχειρέω (propre à Luc dans le N.-T., encore Act. 1x, 29 et xix, 13) a été pris par Origène et d’autres pour une tentative malheureuse; ils ont donc cru que Luc faisait allusion aux évangiles apocryphes. Mald. a fait observer qu'ils n’existaient pas encore, du moins ceux que nous connaissons. D’après les modernes, le résultat de la tentative, bon ou mauvais, n’est pas marqué par le verbe, mais dépend du contexte. Comme il s’agit de plusieurs tentatives, il y en eut peutêtre d'heureuses, d’autres moins heureuses; Luc n’a pas à se prononcer. Le ton de modestie du prologue exclut évidemment un blâme à l'adresse des πολλοί. ᾿Ἐπιχειρέω n'indique pas un effort, et serait assez bien rendu en latin par aggressi sunt. Du latin conati sunt Ambr. conclut à tort à l'absence d'inspiration pour ces πολλοί : sine conatu sunt enim donationes et gratia Dei... non conatus est Lucas... Mais n'a-t-il pas, lui aussi, pris de la peine pour s'informer? D'ailleurs le médecin Thessalos, dans une dédicace à Néron, a écrit : πολλῶν ἐπιχειρησάντων... παραδοῦναι (Rev. archéol. T. X, 5e série (1919), p. 235), indice que ἐπιχειρεῖν et πολλοί sont de style. — ἀνατάξασθαι, « se remémorer », d'après PLuT. Moral. 968 C, (rememorare ὦ Irénée latin ur, 21, 2), auquel Nestle (Expos. Times xvn, 479) ajoute la lettre d’Aristée, 8 444, ἀνατέταχται, au passif (suspect à Wendland qui conjecture xataτέταχται). Le mot διήγησις, joint au précédent, suggère le sens de mettre par écrit une tradition. Peut-être cependant Le. a-t-il pris simplement ce mot dans le sens de συντάσσεσθαι, « composer » (ATHAN. 39° Lettre pascale P. G. xxvi, 143); Hésychius — εὐτρεπίσασθαι. — πληροφορέω ἃ trois significations, qui nous sont maintenant mieux connues par les papyrus. a) En parlant en général des personnes ou ‘des choses, il est à peu près synonyme de πληρόω, peut-être avec une certaine emphase, dans le sens de remplir complètement, achever tout à fait; ainsi II Tim. 1v, 5 τὴν dtaxovlav σου πληροφόρησον, comparé à Act. χη, 25 πληρώσαντες τὴν διακονίαν et IL Tim. 1v, 47 τὸ χήρυγμα πληροφορηθῇ comparé à Rom. xv, 19 πεπληρωχέναι τὸ εὐαγγέλιον; 1 Clem. Liv, 1; Pasror Mand. 1x, 2 et Sim. τι, 8. C'est pour cela que ce verbe traduit NôY dans Eccle. vin, 44 ; ‘ef: encore d'après Deissmann (Lich vom Osten, 54) la conjonction des astres accomplie, ἵνα... τὸ τῆς συνογ ἧς σχῆμα πληροφορηθῇ de l’astrologue Vettius Valens (fin du ne s. ap. J.-C.) et une inscription de Bithynie du vie 5. qui parle de l’achèvement d'une tour. Aussi les versions anciennes, latvet. syrvet. vg. sah. boh. ont traduit par « accomplies δ) Lorsqu'il s'agit de l'esprit, le verbe au passit signifie « être pleinement convaincu; » ainsi Rom. ιν, 21; xiv, 5, 1 Clem. xEu, 3 πληροφορηθέντες διὰ τῆς ἀναστάσεως, Ignace ad Magn. vin, 2; xt, τ; ad Smyrn. 1, 4, ad Philad. (interpolée) τ, 1, Greek papyri ur, p. 282 1. 18 πεπληροφόρημαι γὰρ σαφῶς, « car je suis bien convaincu évidemment » (texte chrétien non daté). c) Lorsqu'il s’agit de la volonté, le sens est : je suis satisfait, je me montre complaisant; ainsi Berlin, n° 665, II 2 (rer siècle ap. J.-C.) ἐπληροφόρησα αὐτόν, « je lui ai donné satisfaction », Oxyrb. 509, 10 « j'ai recu pleine satisfaction de mes débiteurs », tout récemment Greek papyri mt, p. 163 1. 44 πεπληροφόρηται δέ, « i] ἃ recu pleine satisfaction ». Dans Amherst, 66, II, 42 (l'an 124 ap. J.-C.), un magistrat constate que les témoins n'ont rien dit en faveur de celui qui les avait cités : ἵνα δὲ χαὶ νῦν πληροφορήσω... « afin de pousser aujourd’hui encore la condescendance jusqu'au bout, qu'on fasse entrer ceux que tu cites »; dans le même sens, Greek papyri 1, p. 143, 910 πληροφοροῦσα, ἀγαπῶσα, « qu’elle se montre complaisante, aimante » etc. (Berlin, 747, 1, 22 est obscur). Ce dernier sens ne peut entrer en ligne pour Luc (pour Col. 1v, 12) (?);, mais il nous met sur la voie de la dérivation du sens; on disait πεπληροφόρημαι, « je suis satisfait », comme on dit « je suis comblé »; le sens primitif est donc bien « rempli Il doit en être de même dans le second cas, on est convaincu par la plénitude des assurances données; cf. le résumé de Ctésias par Photius (P. G. cr, 192) πολλοῖς οὖν ὅρχοις καὶ λόγοις πληροφορήσαντες Μεγάδυζον μόλις ὅμως πείθουσι « ayant comblé Mégabyze d'assurances par leurs serments et leurs paroles, ils finissent par le persuader Les choses étant ainsi, et rAnpogopéw ne pouvant signifier « être assuré, être convaincu » que lorsqu'il s’agit d’une personne, le sens de Luc doit être celui qui convient aux choses, « être remplies ou accomplies ». C’est le sens adopté par tous les modernes, et il n’y aurait pas eu lieu d’insister sans la tradition unanime des Pères, depuis Origène; cette tradition était si ferme qu'Ambroise y est revenu, tout en lisant en latin quae in nobis completae sunt, et la pes. a réformé la syr. vet. en traduisant « dont nous sommes persuadés »; cf. Eus. H. E., ni, 24, 15 ὧν αὐτὸς πεπληροφόρητο λόγων. Il reste à savoir quelle emphase indique le choix de rAnpopopéw plutôt que de πληρόω, Ce n'est pas un accomplissement en tant que prédit par les prophéties, dont il n’est pas question. Le mot donne plutôt aux événements le cachet d’un tout complet, d’une manifestation historique qui ἃ son temps déterminé, et sa portée désormais reconnue. ἕν ἡμῖν pouvait bien signifier « parmi nous chrétiens » d’après la traduction donnée par les Pères à zAnpopopéw, mais non dans le système des modernes (Weiss, Holtz., même Knab.); en effet on ne peut traduire : « des événements qui se sont accomplis parmi nous, chrétiens », à moins de soutenir comme Zahn et presque Loisy que le prologue sert d'introduction aux deux livres (ou même trois d'après Zahn, Einleitung... τι, 359 ss.) que Luc se proposait d'écrire. Il est bien évident en effet (Hahn, Zahn, Loisy) que les faits évangéliques jusqu'à Ascension du Sauveur, thème du troisième évangile, ne se sont pas passés parmi les chrétiens. Il faut donc entendre ἐν uv dans un sens large, comme dans Justin (Dial. LXXXI, 4) : καὶ ἔπειτα nai map” ἡμῖν ἀνήρ τις, ᾧ ὄνομα Ἰωάννης. Le sentiment qu'on appartient à la même foi l'emporte sur la distinction exacte des temps. L'événement accompli ἃ sans doute sa date historique, et il est accompli, mais les conséquences s’en font sentir parmi nous, disciples des témoins oculaires.
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Tout le v. est pris par Mald. comme justifiant la pleine foi des chrétiens. D'après le sens reconnu au v. 1. il faut l'entendre des ressources qui s'offraient aux πολλοί (καθώς très employé par Le. Jo. et Paul). Ceux qui ont écrit faisaient partie du même groupe que Luc (ἡμῖν); ils étaient parmi ceux qui ont entendu les premiers témoins, et c'est d’après cela qu'ils ont composé leurs histoires (même Knab.). Rien n'indique qu'il s'agisse d’une seconde génération; tout au contraire, la seule différence qu’il y a entre les deux groupes, c’est que les uns ont été témoins oculaires dès le début et se sont faits les serviteurs de la doctrine. L'art. oi dominant tout ce qui suit, il ne faut pas entendre qu'ayant été témoins d’abord ils se sont fait ensuite serviteurs de la parole. Les anciens ont. entendu par λόγος le Verbe incarné; ce n'est pas le sens, car λόγος signifie la doctrine (Act. vi, 4; x, #4; x1, 19; χιν, 25 ; xv1, 6; xvir, 11), mais ce peut très bien être la doctrine prêchée par Jésus (Me. 1, 45; 11, 2; vin, 32), dont les apôtres étaient les auxiliaires, comme Jean Marc pour Paul et Barnabé (Act. xiu, 5). D'après Luc, aussitôt que Simon est appelé, Jésus lui dit : désormais (ἀπὸ τοῦ νῦν) tu prendras des hommes (v, 10). Donc ἀπ᾽ ἀρχῆς marque non pas l’incarnation, mais le début des faits publics, de la prédication de la parole. Ce sont ces faits que les premiers témoins ont pu raconter aux autres. Ces témoins sont donc les apôtres, et à leur, tête Simon, puis Jacques et Jean. On ἃ conclu de ce texte que Luc ne soupçonne pas qu’un évangile ait été écrit par un apôtre, dans l'espèce qu'il ne savait rien d'un évangile de Matthieu. Mais il en résulte seulement qu'un apôtre ne peut être rangé parmi les πολλοί, Qu'un apôtre ait eu le droit d'écrire l’évangile, cela allait de soi, et Lue, simple disciple, ne pouvait s'en autoriser pour prendre la plume. Ce qui lui donne un certain droit, c'est que déjà d’autres ont écrit, qui se trouvaient dans le même cas que lui, simples auditeurs de la tradition. Sur αὐτόπτης qui se trouve dans Josèphe (Ant. XVIIL, 1x, 5; XIX, τ, 45; Bell. IT, 1x, 5) ef. Vettius Valens p. 260 : ἐγὼ δὲ où λόγῳ χαλῷ χρησάμενος, πολλὰ δὲ χαμὼν χαὶ παθὼν αὐτόπτης γενομένος τῶν πραγμάτων δοκιμάσας συνέγραψα (MM.). Dans Le. αὐτόπτης se rapporte aussi ἃ πραγμάτων qui précède. On était témoin oculaire des faits avant de devenir ministre de la parole dont ils confirmaient la vérité — παρέδοσαν indique une transmission qui, de sa nature était orale (cf. 1 Cor. πῃ, 2.23; xv, 3; I Pet. n, 21; Jud. 3). Évidemment cette catéchèse a pu être écrite à un moment donné, et les écrivains ont pu faire usage de ces rédactions. Mais, d’une facon générale, les πολλοί ont écrit d’après la tradition orale; c'est le fait normal que Luc veut mettre en lumière. Il se range donc nettement parmi les disciples (ἣμῖν) qui n’ont pas connu le Seigneur, mais non moins nettement parmi ceux qui ont été instruits par les apôtres. La tradition en ellemême peut être médiate ou immédiate, mais quand un historien donne comme autorité des témoins oculaires, c'est qu'ils sont son autorité immédiate, autrement il tromperait son public.
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ἔδοξε χἀμοί (seulement encore Act. xv, 22.25.28, et 34 s’il est authentique) apodose. Luc s’est très habilement placé (ἡμῖν) parmi ceux qui avaient reçu la catéchèse aussi bien que les πολλοί, Il ἃ donc les mêmes titres qu'eux. Et il a pris de la peine. Il-semble que κἀμοί doit se joindre très étroitement à παρηχολουθηχότι, c’est-àdire non pas seulement : « j’ai trouvé bon, moi aussi, après m'être informé mais encore : « il m'a paru bon, à moi, un homme qui avait » etc. Luc établit ainsi ses titres. — παρηχολουθηχότι. Ce verbe a naturellement un sens propre, suivre les événements comme témoin : Dém. (de Cor. Lui) παρηχολουθηχότα τοῖς πράγμασιν ἐξ ἀργῆς. Mais ce sens est exclu par ce que 1,0. a dit au v. 2. Il faut donc recourir à un sens métaphorique : suivre par la pensée, et ici faire une enquête; cf. Pap. Par. 46 1. 19 (153 av. J.-C.) νομίζω... παραχολουθήσαντά σε τῆι ἀληθείαι (MM. Expos. vi, 57, p. 287). Le parfait indique une enquête prolongée. — ἄνωθεν en soi peut signifier denuo, sens que MM. (ἰ. L.) suggèrent méme ici. Luc aurait, après d’autres, repris l'enquête. Mais il semble que ἄνωθεν au sens de denuo exige un certain intervalle, comme dans Sylloge 732 1. 14 et si Luc a parlé d’autres écrivains, il n’a pas parlé d'enquêtes avant la sienne. ἄνωθεν signifie donc « dès le début », ce qu'on peut entendre de deux façons a) D'après l'opinion commune (Schanz, Kn., Holtz. Loisy, Hahn, Plum.), on entend ἄνωθεν du début de l'incarnation. Les apôtres étaient témoins depuis les débuts de la prédication; l'enquête de Luc est remontée plus loin; son ἄνωθεν répond naturellement au ἐξ ἀρχῆς de Démosthène, cité plus haut; cf. Philon, vit, Mos. πι ὃ 48 p. 141 éd. M. ἠρχαιολόγησεν ἄνωθεν. C'est certainement une des qualités de son évangile de remonter aux origines, plus haut même que celles de Jésus, puisqu'1 commence par l’annonciation du précurseur. Ce sens est probable, mais il semble que dans cette phrase Luc ne recommande pas les qualités de son évangile — chacun pouvait constater qu'il remontait aux origines — mais le soin qu'il s’est donné pour n'insérer que des faits certains. De plus ἄνωθεν n’ajouterait rien à πᾶσιν, si bien qu'Ambroise n’a commenté que ce dernier mot; il y aurait tautologie. δ) Nous pensons donc avec Origène qu'ävulev signifie « depuis longtemps non rumore cognoverit, sed ab initio ipse fuerit consecutus (P. ἃ. x, 1804). Cette opinion a été reprise par Dibelius (ZnTW. 1911, p. 338) qui la donne comme nouvelle et par Klostermann. On peut citer βαρ. Tebt. τ, 59 1. ὁ ss, 10 (99 av. J.-C.) ἦν ἔχετε πρὸς ἡμᾶς ἄνωθεν πατριχὴν φιλίαν. De cette facon loin d'être une tautologie ou un renseignement superflu, ἄνωθεν nous apprend que Lue a entrepris son enquête depuis longtemps, qu'il l'a poursuivie toujours, ce qui est une garantie, car il a pu contrôler certains renseignements par d’autres. Cela paraît être le sens de la Vulgate, autrement il eût fallu traduire : assecuto omnia diligenter, a principio ex ordine tibi scribere. La place de ἄνωθεν aussitôt après παρηχολουθηχότι est en effet un indice pour ce sens. — πᾶσιν ne s'entend pas des personnes des témoins, maïs des choses. — ἀχριδῶς s'entend encore de l'enquête, non de l'écriture. Ps. — Demosth. c. Olympe p. 1178 : τοῖς εἰδόσιν ἀχριδῶς ἕχαστα ταῦτα... xal παρηκολουθηχόσιν ἐξ ἀρχῆς. Une exactitude ponctuelle était exigée pour ce travail. Luc pouvait légitimement se proposer de faire mieux que ses prédécesseurs. Sans cela aurait-il mis la main à l'œuvre? Mais il ne les blâme pas pour cela. C'est parce qu'il avait eu le goût de ces recherches et qu'il avait été à même de les pratiquer qu'il s’est cru autorisé à écrire. Des recherches semblables, avec un souci d’exactitude, ne pouvaient faire abstraction de ce qui était déjà écrit. Luc qui a posé si nettement la tradition orale comme source première des écritures évangéliques n’en parle plus quand il s’agit de sa méthode. Évidemment elle est toujours à la base, mais sous une forme ou sous une autre. — καθεξῆς s'applique directement à la composition de Lue, et c’est en cela sans doute qu'il voyait un de ses avantages sur les ouvrages précédents. Le mot est propre à Luc dans le N. T. (van, 1; Act. mm, 24; xt, 4; xvIu, 23). D’après son usage même, comme d'après l’'étymologie, il n'indique pas nécessairement un ordre chronologique. C’est surtout l’enchaînement de cause à effet, une histoire qui se tient, dont les débuts font pressentir le terme, où tout est cohérent, où chaque chose, chaque personne est à sa place. D'ailleurs la place naturelle des événements est l’ordre chronologique. C’est afin de pouvoir les présenter dans leur ordre que Luc en a remonté le cours. Mais à supposer qu'il se soit cru obligé de ne jamais s’écarter d'un ordre certain, il a pu, en cas de doute, trancher la question de la suite des faits d’après la logique des choses, et peut-être même a-t-il pensé que la meilleure manière d'écrire avec suite c'était de mettre en vedette dès le début certains faits qui dominaient et pour ainsi dire commandaient les autres. — χράτιστος, « excellent » en latin egreguus, clarissimus, dans le sens cérémonieux de Votre Excellence; titre propre à Luc dans le N. T., qui le donne aux procurateurs de Judée (Act. xxur, 26; χχιν, 3; xxvi, 25). On l’employait volontiers dans les dédicaces par politesse (Diognète 1, 1; Galien x, 18 éd. Kühn). Zahn en a conclu que Théophile n'était pas chrétien, car les premiers chrétiens n’usaient pas entre eux de ces appellations solennelles ; si donc Luc dit ensuite (Act. 1, 1) « Théophile » tout court, c'est qu'il est devenu chrétien dans l'intervalle. On peut dire seulement que si Théophile (ami de Dieu) avait été un personnage imaginaire comme la Philothée de saint François de Sales, Luc ne l’eût pas traité avec cette cérémonie. Il n’est pas étonnant que Théophile soit demeuré inconnu. Cependant c’est sans doute à lui que font allusion les Recognitiones de Clément (x, 71), quand elles nomment Théophile, grand personnage d’Antioche, qui aurait transformé en église la grande basilique de sa maison. Plus tard on en fit un évêque d’Antioche (Zaun, Einl. 11, 336).
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ἐπιγδγνῴώσκω (cf. Mc. 11, 8), avec tva indique le but de Luc. II veut que Théophile, et avec lui les autres chrétiens, apprécient mieux la certitude de la doctrine manifestée par les faits évangéliques. Dans une phrase si grecque, les λόγοι ne sont pas des faits, mais l’enseignement donné et reçu. χατηχήθης peut assurément s'entendre d'une première connaissance incomplète du christianisme, comme celle d’Apollo (Act. xvur, 25) ou même d’une simple information (Act. xxr, 21.24). On ne peut donc trancher d’après ce mot la question de savoir si Théophile était tout à fait chrétien; pourtant l’aor. semble indiquer que l'instruction était terminée (autrement Gal, vi, 6). Personne ne peut dire si Théophile était baptisé. La tournure elliptique doit se résoudre par τὴν ἀσφάλειαν περὶ τῶν λόγων οὺς χατηχήθης, d'après Gal. vi, 6, plutôt que τῶν λόγων περὶ ὧν κατηχήθης, Car περὶ après ce verbe se dit plutôt des personnes (Act. ΧΧΙ, 21.24). Le sens est le même; la seconde manière semble celle de la Vg. verborum de quibus eruditus es (Holtz.). ἀσφάλεια avec λόγου XÉN. Mem. 1v, 6, 15, pour la certitude d'un raisonnement. Luc n’était certainement pas un témoin oculaire des faits évangéliques, mais il croyait être à même, par ses recherches antérieures, de fournir des renseignements complets et absolument dignes de foi. Ce n'est pas une nouvelle manière d'écrire l’histoire, après Thucydide et Polybe, mais cela contraste heureusement avec le sans-gêne de Quinte Curce : ut-cunque sunt tradita incorrupta perferemus (vi, 8, 11); equidem plura transcribo quam credo (1x, 1, 34), cité par Moffat.). PREMIÈRE PARTIE : LES RÉCITS DE L'ENFANCE, I, 5 — II. C'est surtout sur ces récits que s'exerce la critique négative. Nous savons tous que l'imagination s’est donné libre carrière pour orner les débuts dans la vie des hommes qui ont étonné l’humanité. Mais il est sûr aussi qu'il y a une harmonie entre les dispositions et parfois les humbles événements de leur enfance et leurs destinées ultérieures. Le tout est de contrôler les témoignages et les vraisemblances. Nous ne songeons pas un instant à contester que le récit de Lue est empreint de surnaturel à toutes les lignes. Mais aussi est-ce l'entrée dans le monde de Jésus-Christ, sanctificateur de tant d'âmes. Ce qui est tout à fait extraordinaire et de nature à gagner la confiance, c'est que ce Sauveur luimême ne parait dans toute cette histoire que comme un enfant, dont la précocité n'apparaît que vers sa douzième année. Cette simplicité, cette sobriété donnent une lecon à ceux qui prêtent aux enfants de génie tant de traits mirifiques. Et certes Jésus eût pu prophétiser et faire des miracles dès le berceau, mais quelle doctrine profonde de l’Incarnation contient le soin qu'a pris l’évangéliste de nous montrer en lui un enfant semblable à tous les autres! Le surna- _turel est dans les profondeurs, ou plutôt dans les hauteurs divines, dans le ciel qui s'ouvre, qui s’unit à l'humanité, non point dans des prodiges factices comme dans les apocryphes. Aussi ces deux chapitres ont-ils toujours été pour la piété chrétienne l’aliment le plus doux. La dévotion à la sainte Enfance est aussi féconde en fruits d'humilité et d'amour que celle même de la Vie publique du Sauveur, et ne le cède qu’à la contemplation de Jésus crucifié, précisément parce que l'enfant Jésus ne fait rien d’extraordinaire si ce n’est cette chose inouïe d’être l’un de nous. Quant au détail des épisodes, certains critiques en ont cherché l’origine un peu partout. C’est encore le bouddhisme qui offre les analogies les moins éloignées, quoique la comparaison soit toujours très choquante. On peut voir l’article très bien informé de M. de la Vallée-Poussin sur Le bouddhisme et les Évangiles canoniques dans la Revue biblique ΠΡ, p. 353 ss. τὰ Nous n'y reviendrons pas dans le Commentaire. ἃ.
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ἐγένετο avec une personne n'existe probablement pas en grec où l'on dirait ἦν (cf. B dans I Regn. 1, 1), mais se retrouve Jo. 1, 6. Dans Mc. 1, #, ce n'est pas tout à fait le même sens : Jean fut dans le désert. Ici « il y avait », dans le style de nos histoires. Il est douteux que Luc ait voulu marquer par ἐγένετο quelque chose comme l'entrée en scène. Comme tournure cela répond à l’hébreu ἘΠῚ (1 Sam. 1, 1) et plus encore à l’araméen ΝΠ. ἐν ταῖς ἥμεραῖς s'applique au règne plutôt qu'à la personne; cf. Sacxau, Armäische Papyrus und Ostraka, « du temps (D 112) des rois d’ Égypte » (2, 13; 3, 12); cela se dit ordinairement d’un temps un peu éloigné (Dan. τι, 44; v, 11). Ἡρῴδου. Sur le règne d'Hérode, οἵ. Scaüren, 1, 360 ss. Le nom est grec (ce qui fait contraste avec les noms de Zacharie et d'Élisabeth), primitivement Ἡρωίδης de ἥρως, connu depuis le ve s. av. J.-C. (ΑΝΤΙΡΗΟΝ, περὶ τοῦ ἫἩρῴδω φόνου); on l’a trouvé entre autres à Ascalon (Insc. de Puteoli, CIL, x, n° 1746), pays d'origine d’Hérode d’après saint Justin (Dial. LIT); Josèphe le dit Iduméen (Bell. ἴ, vi, 2) et Jules Africain a concilié ces deux origines. Nommé roi par le sénat en l’an 40 av. J.-C., il s’'empara de Jérusalem à l'été de 37 et régna jusqu'à 4 ap. J.-C., étant mort l'an 750 de Rome avant Pâques. Une indication aussi vague pour un règne si long indiquerait que Luc suit ici une source peu soucieuse de précision, et qui concorde d’ailleurs avec Mt. τι, 1. τῆς ἰουδαίας. Roi de Judée ne fut jamais le titre officiel d'Hérode qui, sur ses monnaies, se nomme seulement Βασιλεως Howdov. Le sénat l'avait nommé roi, le laissant se tailler un royaume selon sa fortune et les convenances romaines Regnum ab Antonio Herodi datum victor Augustus auæit (Tac. Hist. v, 9, 3). La Judée fut d’abord le nom de la région bornée au nord par la Samarie, au sud par les tribus indépendantes du désert, à l’est par le Jourdain, à l’ouest par la mer. Déjà les Juifs-araméens d’Éléphantine se nomment l’armée juive, et le nom de Ἰουδαία pour le pays date des premiers temps hellénistiques (ScHüRER, 1, 1). La Judée proprement dite fut confiée à des procurateurs après la déposition d’Archélaüs, et tout le pays soumis à leur juridiction porta le nom de Judaea (Tac. Hist. τι, 78 : Caesaream... Judaeae caput). Le nom ne changea pas quand les états d'Hérode Agrippa formèrent le lot du procurateur; Tacite et Suétone lui donnent même le titre de province de Judée : Claudius.. Judaeam provinciam equitibus Romanis aut libertis permisit (Tac. Hist. v, 9; cf. Suer. Claud. 28). Josèphe s'est montré plus soucieux de conserver les anciennes dénominations. Luc se place donc ici au point de vue des Romains ou plutôt du langage reçu auquel ils se sont conformés. D'ailleurs son usage est très flottant. On trouve encore la Judée dans le sens large, comprenant la Galilée dans 1v, ἀξ; vi, 17, vu, 17; xx, 5; Act. u, 9; x, 37; x1, 29. D’autres cas sont douteux; mais dans v, 17 la Judée est opposée à la Galilée, comme dans Act. χιι, 19 à Césarée; exactement comme dans Pline: Supra Idumaeam et Samariam ludaea longe lateque funditur. pars eius Syriae iuncta Galilaea vocatur, Arabiae vero et Aegypto proxima Peraea… reliqua ludaea dividitur in toparchias decem (H. N. v, 14). — ὀνόματι est parfaitement grec dans cette acception. Luc connait d’autres tournures (1, 5; 11, 25), mais il affectionne -celle-là et met toujours ὀνόματι avant le nom propre (v, 27; x, 38; xvi, 20; χιχ, 2; xxut, 50; χχιν, 18). Zacharie signifie « Iahô s’est souvenu ». . — ἐξ ἐφημερίας ᾿λδιά. ᾿Εφημερία signifie ici une classe de prêtres, c'est ce que Josèphe nommaïit πατρία ou ἐφημερίς (Ant. VII, xiv, 7 et Vita 1). Le mot de Luc est emprunté aux LXX. Par sa forme, il est le substantif de ἐφημερίος, « quotidien », mais avec une modification pour le sens, car on ne voit pas que les classes des prêtres n’aient fonctionné qu'un jour. Elles se succédaient de jours en jours, εἰς λόγον ἡμερῶν εἰς ἡμέρας. Peut-être cependant disait-on : la tribu du jour, pour dire celle qui était de service ce jour-là. On pourrait citer dans ce sens Dirt. Orient. 595, 20 ἐφημερ(οῦ)ντος, pour celui qui exerçait ce jour-là une magistrature. Mais il paraît plus sûr de rattacher ce mot pour le sens à ἐφημεgebw, « monter la garde de jour » (Drrr. Syll. 529, 14 et 32) d’où le fonctionnaire de service, ἐφημερευτής dans Philon (M. 11, 481 de vita contempl. οὕτως γὰρ ὀνομάζειν ἔθος τοὺς ἐν ταῖς τοιαύταις ὑπηρεσίαις). Les LXX ont en effet traduit par ἐφημερία d’abord Maur, « la garde », puis npone « la section », comme nous disons « monter la garde » et « relever la garde », c’est-à-dire le poste (οἵ. IE Chr. 31, 16 où les deux mots étant réunis « dans leurs gardes selon leurs sections », le grec ἃ ἐφημερίαις διατάξεως αὐτῶν). Ces sections étaient au nombre de 24 du temps de Josèphe, et faisaient fonction chacune sa semaine ; la tradition attribuait cet ordre au roi David : διεμέρισε δ᾽ αὐτοὺς καὶ χατὰ πατριὰς χαὶ χωρίσας ἐχ τῆς φυλῆς τοὺς ἱερεῖς εὗρε τούτων εἴχοσι τέσσαρας πατριάς... διέταξέ τε μίαν πατριὰν διαχονεῖσθαι τῷ θεῷ ἐπὶ ἡμέρας (étymologie!) ὀχτὼ ἀπὸ σαδδάτου ἐπὶ σάδδατον... καὶ διέμεινεν οὗτος ὁ μερισμὸς ἄχρι τῆς σήμερον ἡμέρας (Ant. VIL, χιν, 7; cf. Abia figure le huitième, comme descendant d'Éléazar, dans la liste des Chroniques au temps du roi David (1 Chr. xxiv, 10). On le retrouve au retour de l'exil (Neh. χα, 4). Ce n’est point ici 16 lieu d'exposer les vicissitudes des classes sacerdotales au retour de l’exil, on pourra comparer Scuürer, 11 286 ss. el van Hoonacxer, Le sacerdoce lévitique, 213 ss. Il suffit de constater que la narration de Luc se place dans le cadre normal des classes sacerdotales en ce temps. La Michna et la Tosephta connaissent aussi les vingt-quatre classes et donnent des détails sur leur fonctionnement. La garde montante relevait l’autre le jour du sabbat, avant le sacrifice du soir Tosephta Sukka 1v, 24-25; Michna Sukka, v, 7-8; cf. 11 Chr. xxm, 4 et 8); elle faisait alors l'inventaire de tout ce qui lui était confié (contra Apion. 11, 8 : ali succedentes ad sacrificia veniunt et congregati in templum mediante die a praecedentibus claves templi et ad numerum omnia vasa percipiunt). On a calculé avec soin, mais sans résultat, ce qu'on pouvait conclure de la succession des classes pour l’époque où fonctionnait Zacharie, étant donné que la première classe de Ioarib était en fonction en juillet 70 au moment de la ruine du Temple, au moins d’après le Talmud (bab. Taanith, 292). Mais on avoue aujourd'hui que tous ces calculs manquent de bases. — ες - καὶ γυνή sous-entendu ἦν. Les prêtres devaient épouser des vierges ou des veuves (non des femmes répudiées), d’origine israélite (Jos. contra Apion. τ, 7); il ne leur était point commandé de les choisir dans les tribus sacerdotales, mais ce choix paraissait le plus digne d’eux. ελισαόεθ est la forme grecque du nom de la femme d’Aaron να ὃν (Ex. vi, 23), l’étymologie précise n'est pas très claire : « mon Dieu est serment » ou primitivement « Dieu a juré », c'est-à-dire de nous protéger. — Les disciples arriérés de Strauss qui prétendent que la légende a brodé d’après la Bible sont heureux de trouver dans l’Exode une Marie, sœur d’Aaron (xv, 20) à côté d'Élisabeth sa femme!
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δίκαιοι ne peut être interprété indépendamment de l’idée complémentaire, ἐναντίον τοῦ θεοῦ; c’est précisément ce que la Genèse (vu, 1) disait de Noé. Dieu examinait leur conduite et leur donnait raison. Il n’est pas question ici de justice paulinienne; ce sont deux bons Israélites qui observent de leur mieux les commandements de Dieu. Que la perfection consiste à suivre les commandements de Dieu, c'est aussi la doctrine d'Épictète (Diss. πὶ, 5, 8), mais il n’aurait pas écrit une phrase aussi hébraïque : « marcher dans » (2 a), pour « obéir à »» On marchait en présence de Dieu, puis dans la voie de Dieu (I Reg. 1, 3) et enfin dans sa loi (Jer. xziv, 10), dans ses commandements (Ez. passim), pour dire selon sa loi. Le grec ἐν vient d'une traduction trop littérale des LXX. — πάσαις indique une fidélité qui s'étend à tout, avec le sentiment qu'il y a beaucoup à faire, et c’est peut-être simplement pour marquer le grand nombre des ordonnances que Luc emploie deux expressions. La première (ἐντολή) met en relief l’idée de commandement et d'obligation; la seconde (δικαιῶμα) celle de coutume établie. Les deux expressions figurent ensemble, Gen. xxvi, 5; Dt. 1v, ἀρ; IV Regn. xvur, 3. — ἄμεμπτοι, est employé comme attribut (Syrvet. est seul à ajouter « dans toute leur habitation » avec le Diatessaron, Moes. 7). Dans les LXX ce mot traduit plusieurs mots hébreux, sans bien exprimer la nuance. Dans le N. T. il se dit par rapport à Dieu (I Thess. m1, 43; Heb. vin, 7) et aussi à ce qu'il semble par rapport aux hommes (Phil. n, 15). 5. Paul se flatte d'avoir été κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος, c'est-à-dire que les hommes n'avaient rien à lui reprocher. Ce doit être le sens ici. La phrase entière signifie donc que les deux époux avaient des intentions pures, ce dont Dieu seul était juge, et que leur conduite était si conforme à ce que la loi exigeait d’un bon israélite, qu’on n'eût pu y trouver matière à des reproches C'étaient de saintes gens. Leur éloge dispense Luc de dire que 5115 n'avaient pas d'enfants, ce n’était pas un châtiment du Seigneur (Éphrem).
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καθότι, propre à Luc dans le N. T. (xx, 9; Act. 11, 24.45; 1v, 35; xvu, 34), signifie ordinairement « selon que » (Act. n, 45; 1v, 35) mais aussi dans la koiné « parce que »; cf. Tob. 1, 42; x, 4 et dans Luc xix, 9; Act. 11, 24 ou dans les LXX cf. IV Regn. xvu, 26. — Mettre une virgule après στεῖρα : ils n'avaient pas eu d'enfants jusque-là parce qu'Élisabeth était stérile, et ils ne pouvaient plus en espérer d'aucune façon, parce qu'ils étaient avancés en âge. On trouve dans le papyrus de Turin 4 (n° 5. av. J.-C.) προδεθηκότας ἤδη τοῖς ἔτεσιν. À la rigueur un grec eût pu ajouter ἐν (11 Macch. vin, 8), mais « les jours » au lieu des années ou de l’âge indiquent un original sémitique (Moulton, 103); dans Gen. xvirr, 11 (A) προδεδηχότες ἡμερῶν rend moins littéralement D‘9'2 DN2. Dans toute cette période (5-7) où Luc parattrait suivre de si près un original sémitique, on lui trouvera encore une certaine élégance en constatant qu'il n’a employé que quatre fois le verbe être, plus une fois ἐγένετο, au lieu de dix fois le verbe être dans le syrsin.
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ἐγένετο δὲ ἐν τῷ est une construction nettement hébraïque, 137122 19 (mais non araméenne); cf. Introduction, p. c quoique le grec connaisse ἐν τῷ avec l’infinitif (Marc, Com. Lxxxt), surtout du ne 5. av. J.-C. au 1er 5. ap. J.-C. (Rad. 151). Pour l’ordre de la tribu, cf. II Chron. xxx1, 16 : DMNIPOmMO> ΠΣ. Le sacerdoce s’exerçait devant ne dont la présence était -- sensible dans le Temple. ΄Ί 1 Le verbe ἱερατεύω dé un hapax pour L" N. T. Dans les LXX il traduit 172 au piel et signifie donc exercer les fonctions sacerdotales, ou même être en possession actuelle de la dignité sacerdotale. Le mot, très rare chez les classiques (ne se trouve pas dans Hérodien v, 6 qu'on cite ordinairement), et absent de la Sylloge de Dittenberger, se retrouve fréquemment dans les inscriptions grecques d'Orient avec le sens d'être en charge, par exemple « sous le sacerdoce d’ün tel » ispatetovros (Or. 530, 5). C’est ce que veut dire Luc. Zacharie n’a pas encbre exercé de fonction sacerdotale, mais on est dans la semaine où sa tribu est en fonction.
1:9
κατὰ τὸ ἔθος τῆς ἱερατείας est rattaché à ce qui précède par la partition en versets de la Vg.-Clém.; mais l'idée de coutume pour la succession des classes est Disaunent indbqués par τῇ τάξει, tandis que sans cette incise ἔλαχε se présenterait trop brusquement. L'ordre des vingt-quatre classes était réglé par une loi; c'est la coutume qui fixait le tirage au sort pour la répartition des emplois. Si lon s’en tient au chiffre de quatre tribus de plus de cinq mille hommes proposé par Josèphe (Contra Apion. u, 8, latin), et si ces quatre tribus étaient réparties en vingt-quatre classes, le nombre des prêtres disponibles était assez considérable. La Michna a conservé le dispositif du tirage au sort qui se faisait chaque matin. Un prêtre était chargé de nettoyer l'autel intérieur (Tumid, 11, 1), c'est-à-dire de renouveler la braise et les parfums sur l'autel de l'encensement (Ex. xxx, 7); il ne faut point en eflet se représenter le prêtre balançant l'encensoir à la manière moderne. On sait que cet autel se trouvait devant le saint des saints, et que l’encensement avait lieu avant le sacrifice du matin et après celui du soir. PiLon, de victimis $ 3 (Mangey n1, 239); δὶς δὲ καθ᾽ ἑκάστην ἡμέραν ἐπιθυμιᾶται τὰ πάντων εὐωδέστατα θυμιαμάτων εἴσω τοῦ χαταπετάσματος, ἀνίσχοντος ἡλίου χαὶ δυομένου, πρό τε τῆς ἑωθινῆς θυσίας μετὰ χαὶ μετὰ τὴν ἑσπερινήν. Luc ne dit pas que Zacharie soit entré en fonctions aussitôt après avoir tiré au sort; on ne sait donc pas si c'était le soir ou le matin. Le concours du peuple indique plutôt le soir. Peut-être même, le jour où la garde prenait possession, le tirage au sort se faisait-il à midi, de sorte que l'événement a pu se passer le soir du sabbat. — ἔλαχεν avec l’art. devant l’infinitit, comme I Regn. xiv, 47; l’art. n’est pas selon l'usage grec (Deb. ὃ 400). — εἰσελθών. Le sens est clair : il fut désigné par le: sort pour l’encensement, ensuite de quoi il entra, comme ont compris syrr. Mais en grec il était plus simple de dire λαχὼν εἰσῆλθε (Holtz.). La tournure de Luc a une saveur sémitique : il fut désigné... ce qui le mit en situation d'entrer; cf. Jos. 1, 11 διαδαίνετε.., εἰσελθόντες (ΝἼ29). Le ναός par opposition au ἱερόν était le bâtiment couvert comprenant le Saint et le Saint des saints. Les prêtres pouvaient pénétrer dans le Saint, où était l’autel des parfums. Dans le texte de l'Exode (xxx, 7 s.), c’est Aaron qui fait l'encensement; mais l’usage avait prévalu de désigner un simple prêtre. Saint Augustin ἃ conclu au contraire que Zacharie était grand-prètre et qu'il y en avait plusieurs : Hinc apparet plures eos fuisse, et vices suas habuisse, nam incensum non licebat ponere nisi summo sacerdoti (in Jo. xuix, 27; cité par Schan:). Le concours du peuple ne prouve pas absolument qu’on fût au jour du sabbat; c’est cependant l'explication la plus naturelle, car les termes sont très forts, πᾶν τὸ πλῆθος. Luc affectionne πλῆθος qu'il emploie vingt-cinq fois (8 Ἐν. 17 Act.) contre sept autres cas dans le N. T. (Plummer). Sur la prière du peuple, ef. I Reg. vin, 33-53. Il est difficile de dire si ἣν a sa valeur propre « se trouvait » « il y avait là » (syrvet), ou s’il faut le joindre à προσευχόμενον (pes.). D’après le style du morceau qui met le verbe être en relief, le premier sens est plus probable. Le peuple était naturellement en dehors du sanctuaire, mais il demeurait dans les parvis, les hommes dans leur cour et les femmes dans la leur. D'après le Talmud, l’heure de l’encensement (ὙΠ nyw) était particulièrement solennelle; à un signal donné ceux qui se trouvaient entre l'autel et le vestibule se retiraient derrière l'autel (bab. Ioma ἀλλὰ; Lightfoot ad. ἢ. 1.). C'était sans doute un moment de silence (Apoc. vin, 1 ss.). Puis le peuple priait, sûrement à demi-voix perceptible, comme font encore les Orientaux, même catholiques : au moment de l'élévation à la messe on entend un murmure confus. La prière se joignait ainsi à la fumée de l’encens qui en était le symbole (Apoc. v, 8). L'encensement était surtout puissant pour chasser les fléaux (Sap. xvur, 21; cf. Sopx. ΟΕ. tyr. 4), θυμίαμα proprement parfum, encens, signifiait déjà chez les classiques l’offrande de l'encens sur le feu; c’est le seul mot employé par les LXX (et non θυμίασις, qui marquerait mieux l’action). Il semble d’après Daniel (1x, 21) que ce moment destiné à la prière était surtout le sacrifice du soir. C'est aussi le soir (après la bataille), qu'Hyrcan, occupé seul dans le temple à brûler les parfums entendit la voix qui lui annonçait la victoire de ses fils. La scène est semblable, si ce n’est que Hyrcan, sortant du Temple, fit part de la nouvelle à tout le peuple : αὐτὸς ἐν τῷ ναῷ θυμιῶν μόνος ὧν ἀρχιερεὺς ἀκούσειε φωνῆς... καὶ τοῦτο προελθὼν ἐχ τοῦ ναοῦ παντὶ τῷ πλήθει φανερὸν ἐποίησεν (Jos. Ant. XIII. x, 3). En quelques lignes, Luc nous ἃ préparés à l'attente de quelque grave événement. Deux époux vertueux, et cependant privés d'enfants, Élisabeth stérile comme Sara, comme la femme de Manoé (Jud. x, 2), et comme Anne, un prêtre s’approchant de Dieu dans son Temple pour lui offrir le sacrifice de la prière, tout un peuple s'unissant à lui et priant avec lui.
1:11
La tournure de la phrase est dans le style des LXX : ὥφθη δὲ αὐτῷ ἄγγελος Κυρίου, cf. Jud. vi, 42, etc. C’est le verbe employé pour les révélations sensibles, comme par exemple Gen. xvi, 43; χυπι, 4; Dan. vin, 4 ; II Macch. πὶ, 25. Et il en est de même dans le N. T. Le. 1x, 31; xxn, 43; xxiv, 34; Act. 11, 3; vit, 2.26.30. 35; ix, 17; spécialement pour les apparitions de Jésus après sa résurrection Act. x, 34; 1 Cor. xv, 5-8. (Voir aussi Tob. χιι, 49). On emploie couramment le datif, parce que le verbe a perdu sa force passive (en hébreu le niphal a le sens réfléchi de se montrer), pour signifier « apparaître ». Celui qui apparaît n’est pas l’ange du Seigneur (7473 ἼΝΘΩ) par excellence, sans quoi Luc aurait dù mettre l’article, quoique les LXX, transcrivant littéralement l’omettent quelquefois; son som sera indiqué plus loin, v. 19. Il apparaît à la droite, non pas de Zacharie, mais de l’autel, ce qui est dit pour marquer la dignité de l'ange; cf. ΕΖ. x, 3, et Dt. xxx, 2 (grec); ps. cx, 1; Mt. xxv, 33.34; Me. xiv, 62; Act. n1, 33; vu, 55; Rom. vin, 34; Heb. 1, 3, etc.; l’autel est regardé comme une personne, ayant sa droite et sa gauche. Dans le Temple la droite de l’autel était du côté du sud, où était placé le chandelier (Ex. xx, 24) qui représente la lumière. Quoique notre orientation des églises soit changée, le prélat se tourne vers le sud le jeudi saint pour donner l’absolution.
1:12
Le φόδος est tellement en situation devant les manifestations surnaturelles qu’il se joint à la grande joie qu'éprouvent les femmes à l'annonce de la résurrection (Mt. xxvin, 8); cf. sur Mc. 1v, 41, Il est particulièrement fréquent dans Luc : 1, 65; un, 9: v, 26; var, 16; vi, 37; Act. τι, 43; xix, 17 (sans compter les cas où il y a waiment à s’effrayer xxr, 26; Act. 11, 5. 11). De même Apoc. xi, 11, et dans les auteurs profanes, Homère, Q, 169 ss, — ἐπιπίπτω le grec mettait le datif de la personne, l’accusatif de la chose avec ἐπί; l’ancienne tournure se trouve encore Gen. xv, 12, mais la nouvelle dans Ex. xv, 16, et dans les trois cas semblables du Ν. T., ici et Act. xix, 17; Apoc. x, 44. Elle s'explique par la transcription de l’hébreu 5y °B3, mais aussi par la tendance du grec à multiplier la préposition. S’il faut assigner un motif à chacun des deux sentiments de Zacharie, le trouble s'explique par la surprise d’une apparition extraordinaire (ξενίζουσα Cat.) quoique non sans précédents, la crainte par le sentiment instinctif qu’on éprouve devant une puissance mystérieuse (ef. Tob. x, 46).
1:13
μὴ φοδαῦ, cf. 1, 30; u, 10; vu, 30; Act. xvur, 9; xxvu, 24; cf. Dan. x, 12 μὴ 90600... εἰσηχούσθη τὸ ῥῆμά σου (LXX). — δέησις, est à l’origine distinct de προσευχή « prière » en général, car ce mot exprime le besoin, donc la demande spéciale pour un besoin déterminé, une pétition ({nser.). Mais dans le N. T. les mots sont à peu près synonymes (surtout dans Luc n, 37; v, 33) si ce n’est que δέησις indique peut-être une prière plus instante. La nuance entre δέησις et προσευχή a été négligée par les syrr. Dans les LXX c’est le plus souvent la traduction de ñ2nn, T'Ünn, du verbe 73 qui entre dans le nom de Jean. Mais quel était l’objet de cette prière instante? La délivrance d'Israël par le Messie (Aug. Weiss, Schanz, Knab. Plum.)? ou la naissance d’un fils (4mb. Maid. Hahn)? ou les deux à la fois (Godet)? ou faut-il reconnaitre de l’« incohérence dans la mise en scène » (Loisy)? Au lieu d’incohérence, on reconnaît ici un arrangement très subtil. Luc a débuté par la situation des époux pour en venir à la prière de tout un peuple; l'ange annonce que ces époux auront un fils qui préparera le salut du peuple. 11 est sûr que souvent Zacharie et Élisabeth ont prié pour avoir un fils (ef. 1 Regn. 1, 11.17). Il n’est pas douteux qu'en ce moment le prêtre priait avec le peuple pour le salut d'Israël. Les espérances messianiques étaient sans doute fort vives, mais nous n'avons aucune preuve que les Juifs en aient fait dès lors l’objet d’une prière officielle; le Chemone Esré (Le Messianisme.. 338) est postérieur à la ruine du Temple. Mais tous demandaient certainement la conversion à Dieu, surtout à l’heure de l’encensement, et l'ange annonce un homme qui sera consacré à cetie œuvre (Chrys. cat.). On reproche à cette solution de supposer une suite de prières; ce qui est exaucé c’est la demande précise actuelle, or Zacharie à ce moment ne demandait pas un fils, parce que c'eût été peu convenable à son ministère officiel, et parce qu'il n’en attendait plus. Mais la prière ne peut-elle être exaucée au moment où elle cesse de se porter sur l’objet longtemps désiré pour se fondre dans une aspiration plus générale vers le règne de Dieu? Après de longues supplications, le moment vient où Dieu exauce; la prière particulière de Zacharie (ἣ δέησίς coul) dont on ne peut tout à fait faire abstraction, prend des ailes quand elle se trouve portée par la ferveur du peuple. Il est de la sagesse de Dieu de faire converger ces vœux vers le but qu'il ἃ marqué. C'est ainsi que la prière de Tobie, qui était tout à fait générale (ΤΟ. ur, 2-6) et celle de Sara (Tob. m1, 13-23) qui s’en remettait à la volonté de Dieu, ont été exaucées pour des fins très particulières. Ambroise : Plena semper, et redundantia sunt divina beneficia… Tantis igitur supra votum fluentibus. — καί n'est pas tout à fait synonyme d’enim; c'est le premier anneau de la chaîne des bienfaits de Dieu. — γεννάω, se dit plutôt du père, mais aussi de la mère, même chez les classiques. — καὶ χαλέσεις... tournure hébraïque (et araméenne) ; Dw (NN) NN (cf. Gen. 1v, 25.26; v, 2.3.29; χι, 9). Les Grecs mettaient aussi ὄνομα à l’acc. et encore le nom de la personne : χαλοῦσά pe τοῦτο τὸ ὄνομα (XEN. Oec. vi, 3). Ils auraient évité de dire tu nommeras son nom, qui littér. paraît signifier : tu prononceras son nom. En réalité les deux tournures sont équivalentes. Ἰωάνης, avec les meilleures autorités (au lieu de Ἰωάννης), 15. Avec S[oden], ou om. (T[ischendorf] H{ort) Viogels]). “ d'autant que l'hébreu est ἸΣ ΠῚ", « Iahô ἃ élé favorable ». Le sens primitif de y est se pencher (plutôt que témoigner sa tendresse par des sons inarticulés, arabe hanna); en hébreu, lorsqu'il s’agit de Dieu c’est le sentiment de bonté ou de compassion qui se manifeste par une faveur. Dans les circonstances ordinaires, c'est la naissance qui est une faveur de Dieu. Ici le nom symbolise le rôle de Jean dans les desseins de Dieu. — La ressemblance avec Mt. 1, 21 est expliquée par Weiss comme une dépendance commune de Gen. xvu, 19. Faut-il chercher si loin?
1:14
Le sujet de ἔσται n’est pas le fils, mais χαρά ; la tournure est plutôt sémitique. La naissance de l’enfant causera à son père beaucoup de joie, par ellemême, mais de plus — et déjà la perspective grandit — beaucoup auront sujet de s’en réjouir lorsqu'ils en auront compris l'importance. Il n'est pas question seulement de la joie des voisins (1, 57 s.), mais de ceux du peuple qui auront su profiter des desseins de Dieu. La seconde partie du verset est une transition.
1:15
ἑνώπιον se trouve surtout dans Luc (ἔν. et Act.) et dans l’Apocalypse dans les évangiles seulement Jo. xx, 30. C'est un hébraïsme; cf. Jntrod. p. c, uéyaç ne fait pas allusion à la grandeur d'âme naturelle, mais à la grandeur du personnage dans l’histoire religieuse ; ces mots résument et commandent toute la carrière du Baptiste; cf. vn, 28. — σίχερα, indéclinäble, est l’araméen à l’état emphatique N2w, signifiant les liqueurs fermentées, fabriquées avec d'autres fruits que le raisin (ef. Num. vi, 3). Ce régime ascétique est indiqué dès le début comme le côté plutôt négatif de Ja sainteté de Jean. On soutient encore (Plum.) que Jean devait donc être naziréen comme Samson (Jud. x, 4.714; xvi, 17), et comme Samuel (I Regn. 1, 41 χαὶ οἶνον καὶ μέθυσμα où μὴ πίεται, d’après A, qui ἃ où μὴ, sur quoi cf. Marc. Com. xcm). Mais dans les deux cas cités le consacré devait garder sa chevelure, ce qui fait essentiellement partie du naziréat (Num. vi, 5). En ne parlant pas de cette circonstance, l’ange place Jean dans des conditions différentes. Le rite de garder sa chevelure — à l’origine jusqu’au jour où on devait l'offrir à Dieu — ἃ quelque chose de purement extérieur. L’abstinence de boissons fermentées était considérée comme utile pour conserver l'intégrité du discernement et était imposée aux prêtres qui se rendaient dans le Temple (Lev. x, 9). Mais ce n'est pas non plus ce motif que donne l'ange; Jean n’est donc pas rangé par là parmi les prêtres. C’est un trait caractéristique d’une vie d’ascèse qui n’est pas selon le formalisme légal, ni tout à fait selon la liberté de l’évangile. On serait tenté de voir une opposition entre l'excitation factice causée par les boissons fermentées et l'élan imprimé à l’âme par l'Esprit; cependant il n’y ἃ pas de rapport de causalité entre l’abstinence et le don de l’Esprit. — πνεύματος ἁγίου πλησθήσεται est bien de Luc et comme groupement et par son goût pour les deux éléments qui composent l'idée. Cf. pour le groupe vv. 41.67; Act. 11, 4; 1v, 8.31; 1x, 17; χιπ, 9. Luc emploie vingt-deux fois πίμπλημι qui ne parait dans le N. T. que Mt. xxu, 10; xxvu, 48. L'Esprit-Saint est dans Mt, cinq fois, dans Mc. et Jo. chacun quatre fois, mais douze fois dans le troisième évangile et une quarantaine de fois dans les Actes (Plum.). Dans l'A. T., l'esprit de Dieu se communiquait d'une manière ou d'une autre pour animer à l’action. C’est par lui qu'on agissait pour Dieu. Au moment où il fut donné à David il se retira de Saül (1 Sam. xvi, 13 ss.), désormais incapable de diriger Israël et de combattre les guerres du Seigneur. Cependant l'expression distincte d'Esprit-Saint n'existait pas encore, et on n’était pas rempli de l'Esprit de Dieu. Il y ἃ donc là un degré significatif, que les théologiens ont entendu d’une sanctification véritable, effaçant la tache du péché originel. Α quel moment Jean sera-t-il rempli de l’Esprit-saint? Weiss, Loisy, Plum., Preuschen, etc. traduisent : « dès sa naissance ». Les anciennes versions (syrr. boh. sah. go. c. ἰ. 6), les Pères, Mald. Schanz, Knab., Hahn., etc. « dès le sein de sa mère ». Si Luc n'avait pas écrit ἔτι, le premier sens serait Le plus -probable. Le grec est la traduction de l'hébreu [*h3x 702, du sein de [ma] mère, qui ordinairement siguifie depuis le moment où je suis sorti du sein de ma mère; cf. Ps. xxu, 11; Lxx1, 6; Job. xxx, 18; Is. xuix, 1.5. Cépendant pa on hébreu comme ëx en grec peut exprimer non pas la sortie d'uñe situation, mais le point de départ marqué par une situation. Cela parait être le cas dans πα. x, 5.7 et Jud. xvi, 17, assez semblable à notre passage : ἅγιος θεοῦ ἐγώ εἶμι ἀπὸ κοιλίας μητρός μου. C'est dès le sein de sa mère que Samson était naziréen par Jabstention gardée par sa mère. Dans Luc ἔτι conduit presque nécessairement à ce sens. Ce mot ne peut signifier « déjà », le sens est toujours « encore « pendant qu'il sera encore » cf. Heb. νὴ, 10 : ἔτι ἐν τῇ ὀσφύϊ ἣν et Mt. xxvu, 63, etc. Or il y aurait répugnance à dire « pendant qu'il sera encore sorti du sein de sa mère »; le sens est donc « pendant qu'il sera encore à ce point de départ qui est le sein d'une mère », comme en grec ἔτ᾽ ἐκ βρέφεος « depuis son enfance », non pas « depuis qu’elle eut quitté l'enfance » (Anthol. 1x, 567); cf. Peur. Moral. 104 : ἔτ᾽ ἀπ’ ἀρχῆς « depuis le début », et toute la série des expressions, — ἐχ νέων, ἐκ πρώτης ἡλιχίας etc. où ἐκ a le sens de a latin. La pensée de Luc est que ce moment se réalisa à la visite de Marie (1, 44). Le gros des mss. latins a traduit littér. eæ, ce qui laisse la question intacte; Ambr. a lu et commenté in. L'objection de Loisy qu'au v. 1# on est déjà à la naissance n’est pas décisive, car le v. 45 explique la joie de la naissance; il se trouve qu'un des motifs de cette joie remontait plus haut.
1:16
ἐπιστρέφω revient constamment dans les LXX surtout pour rendre les différentes formes de 2%, revenir (à Dieu). Toute la vie religieuse d'Israël consistait à revenir à Dieu; les prophètes les faisaient revenir. Luc affectionne le mot 17. avec HT, on ἥλιου (5 V). - ει ὦ "# et la pensée dans les Actes nr, 195 1x, 355 χι, 31; χιν, 45; χν, 19; χχνι, 18.20. Dans l'A. T. on ramenait « le peuple » (HI “ἢ x, 27; ὅθ. av, 1; tit, δὲ: maintenant que les destinées individuelles sont plus marquées, Jean ramènera un grand nombre des fils d'Israël. Schanz empiète sur le verset suivant en entendant Dieu du Christ. Il s'agit seulement de la préparation au messianisme qui devait commencer par la psnitence (Le Messianisme... 189), comme c'est aussi le premier mot de Jésus (Me. 1, 15).
1:17
Pour comprendre ce versel il faut se rappeler le texte de Malachie (Π|, 23 s.) : « Voici que je vais vous envoyer Élie le prophète, avant que n'arrive le jour de lahvé, grand et redoutable; et il ramènera le cœur des pères vers les enfants, le cœur des enfants vers les pères », qui est lui-même une allusion à Mal. im, 4 : « Voici que je vais envoyer mon messager et il déblaiera le chemin devant moi, et aussitôt viendra à son temple le Seigneur auquel vous aspirez et l'ange de l'alliance que vous désirez. » La tradition juive en avait conclu qu'Élie serait chargé d'oindre et de manifester le Messie (Le Messianisme… 210 ss.). L'ange ne s'exprime pas aussi clairement. χαὶ αὐτός, plus de vingt fois dans Le. au début d’une incise (jamais ainsi dans Mt., tout au plus trois fois dans Mc.) est une des caractéristiques de son style; cf. Introd. p. cxv. — ἐνώπιον αὐτοῦ devant le Seigneur Dieu, nommé au verset précédent, et non pas devant le Messie qui n’a pas paru. L'allusion à Élie prouve qu'il s'agit de la théophanie prédite par Malachie. Dans la pensée de Luc cette théophanie a été réalisée en Jésus; Jésus ést donc Dieu ; mais l’ange ne révèle pas encore ces choses à Zacharie. - Sur l'union de πνεῦμα et ἀδ δύναμις, οἵ, 1 Cor. n, 4. Élie s'était signalé par son zèle ardent, qui peut répondre au πνεῦμα, et par ses miracles; mais de Jean- Baptiste on ne rapporte aucun miracle. L'ange fait donc plutôt allusion à une énergie intrépide pour défendre le droit, qui mit Élie en conflit avec Jézabel (Reg. xx, 17 ss.) comme Jean avec Hérodiade (Me. vi, 18 ss.) : ile Achab regis gratiam non quaesivit, hic sprevit Herodis (Ambr.). Le rôle d’Élic dans Malachie était de réconcilier les pères avec les fils, les fils avec les pères, sans doute dans l’unanimité de leur fidélité envers Dieu, c’est l’idée que l’ange développe explicitement, sans dire : « et le cœur des enfants vers les pères ». La citation est donc écourtée pour être commentée, c’est ce qu'avait fait déjà le Siracide (xzvut, 10) : « pour ramener le cœur des pères vers les fils, pour restaurer les tribus d'Israël », mais Luc substitue à la restauration nationale une idée plus religieuse. Ce n’est pas une raison pour ne pas entendre l'mclination des pères pour les enfants selon son sens normal de la réconciliation et de la paix; les pères et les fils sont tout le monde et non pas les Juifs comparés aux apôtres (Catena, Euth.). — ἀπειθεῖς ἐν φρονήσει, ἐν avec un verbe de mouvement pour marquer le résultat de l’action (Kühner-Gerth, n, 1, 541}; ceux qui étaient d'abord indociles se sont dirigés vers la sagesse dés justes de facon à se l’approprier. φρόνησις parait être ce sens juste des choses qui fait qu'on embrasse une vie de justice. — ἑτοιμάσαι « de facon à préparer » coordonné à ἐπιστρέψαι, où « pour préparer » subordonné à ce même verbe. — χυρίῳ sans l’art. répond à lahvé. L'incise a été bien rendue pour le sens par la Vg. parare domino plebem perfectam. Knab. essaie d'atténuer en expliquant : bien disposée à profiter des lecons du Messie; — c'est un commentaire d'après les faits, mais l'ange n'était pas chargé de communiquer à Zacharie tant de lumières. Il fallait que le peuple fùt prêt à recevoir son Dieu, digne de la (héophanie. C’est une manière de concevoir le messianisme antérieure au christianisme, et on voit ici combien les anciens documents ont été respectés (Schanz). On peut comparer à ce tableau ce que dit le IVe livre d'Esdras du rôle de personnages qui ne peuvent être qu'Hénoch et Élie : Et videbunt qui recepti sunt homines, qui mortem non gustaverunt à nativilate sua, et mutabitur cor inhabitantium et convertetur in sensum alium. Delebitur enim malum et extinguetur dolus. Florebit autem fides… (IV Esdr. vi, 26 ss.). Il ressort bien de notre v. 17 que c’est Jean, c'est-à-dire un Élie en zèle, et non Élie lui-même qui précédera Dieu apparaissant sur la terre (cf. Me. 1x, 11 et Com.).
1:18
Zacharie demande un signe dans les termes de Gen. xv, 8 : κατὰ τί yvwσομαι, expliqués par la demande de Gédéon (Jud. vi, 37) : « si telle chose se passe, je saurai (γνώσομαι) que vous (Dieu) interviendrez pour sauver Israël. » Un fait indifférent en lui-même prend une signification si l'on s’est entendu d'avance. Il est assez naturel de demander un signe avant de croire à une chose miraculeuse, maïs il est plus parfait de s'en rapporter à Dieu. Plusieurs ont demandé des signes sans être réprimandés, Abraham (Gen. xv, 8; cf. xvu, 17; xvin, 12), Gédéon (Jud. νι, 37), Ézéchias (IV Regn. xx, 8 : τί τὸ σημεῖον), Moïse qui demande pour lui en alléguant les autres (Ex. 1v, 1). Dans ces cas Dieu ἃ toujours accordé les signes; il en a même offert (Ex. πὶ, 12; Is. vu, 14). Si ces personnages, un Abraham, un Moïse, ne sont pas blämés, c'est sans doute qu'ils n'ont nullement douté de la puissance de Dieu; ils ont seulement demandé qu'il s'engageât clairement et qu'on püt être certain qu'on avait affaire à lui. Cela paraît être la disposition de Zacharie : alléguer son grand âge et celui de sa femme, ce n'est pas douter de la puissance de Dieu, mais constater qu'il y faut un miracle. La preuve que son doute n’est pas un doute de principe, c'est qu'il offre de croire s’il reçoit un signe. Maldonat ἃ donc parfaitement raison de dire qu’il a douté de l’ange et de sa mission plutôt que de Dieu. C'était néanmoins une faute de ne pas croire à une apparition si claire, dans le lieu saint, et quand la promesse se soudait au témoignage d'un prophète. Encore ne le savons-nous que parce que l'ange lui reproche de n'avoir pas cru, non pas à la puissance de Dieu, mais à ses paroles, et c'est pour cela sans doute qu'il se fait connaitre. Le signe est d’ailleurs accordé, quoiqu'au dam de Zacharie, mais s’il a l'aspect d'un châtiment, c’est un châtiment adouci par son caractère de gage des promesses divines.
1:19
ἀποχριθείς, cf. Introduction p. cvr et Me. πὶ, 33 Com. — Γαδριήλ, héb. buis, est connu par Daniel (vin, 16; 1x, 21) où figure aussi Michel (Dan. x, 13,21; xu, 4). Raphaël est connu par Tobie (Tob. xu, 15} Michel combat dans le ciel, d'où son nom : « qui est comme Dieu » sorte de cri de guerre; Raphaël, « Dieu guérit », exerce dans le livre de Tobie un ministère conforme à son nom. Gabriel signifie « homme de Dieu ». Quel que soit le sens premier de 23, ce nom ne signifie pas spécialement la force; dans les papyrus d'Éléphantine il signifie simplement un homme quelconque. C'est donc l'équivalent de « l’homme de Dieu » (ΘΙ ον ΟΝ Jud. xin, 6.8) qui apparut à Manoé pour lui promettre un fils. Le nom vient probablement de la forme humaine qu'il prend dans ses apparitions ; Raphaël qui fait de même a été différencié d’après son ministère. Un nom équivalent à Gabriel ne se trouve pas dans l'onomastique phénicienne ou araméenne. -On sait que Îles noms propres des anges ne péfaiseont dans la Bible qu'avec Daniel, mais on vient de voir que celui de Gabriel du moins répond à une idée fort ancienne. — παρεστηχώς fout à fait comme les enfants de Salomon (III Regn. x, 8) qui sont sans cesse en sa présence : οἱ παρεστηχότες ἐνωπιόν σοὺ δι᾿ ὅλου, Les anges sont comme la cour du grand Roï; cf. Job. 1, 6. Par opposition l’aor. ἀπεστάλην indique une mission temporaire qui ἃ été confiée à l'ange. Bède : Ubi notandum quod angelus se et ante Deum adstare et evangelizandum Zachariae missum esse: testatur. Quia et cum ad nos veniunt angeli, sic exterius implent ministerium, ut tamen nunquam desint inlerius per contemplationem. — εὐαγγελίσασθαι, cf. Mc. 1, 4 Com.; employé ordinairement au moyen par Luc et par les LXX, déjà en parlant du salut, Ps. xxxix (x) 9; ΣΟΥ (xcvi), 2; Is. ΧΙ, L'ange répond donc avec bonté plutôt à la pensée de Zacharie qu'à sa question. Il s'accrédite en disant son nom, sa fonction, qui l'a envoyé, et le caractère de sa mission, bienveillante et honorable pour Zacharie.
1:20
χαὶ ἰδού, expression favorite de Luc, plutôt sémitique que grecque. Le grec, même attique, admettait la combinaison de εἶναι avec un participe (cf. Kühner, τι, 1, 38 s.), mais quand εἶναι est au futur, le participe est celui du parfait, pour exprimer un futurum exactum. Le futur avec le présent, pour marquer la durée comme en hébreu (Ges.-K. ὃ 116, p note 2) semble influencé par le sémitisme, soit hébreu (Gen. 1, 6), soit (plus naturellement) araméen; les autres cas dans Luc v, 10; wi, 40; xvu, 35; xx, 17) se trouvent dans des paroles de N. S. (cf. Scan, Attizismus, m1, 113 ss. et Deb. ὃ 353) cf. Introd. p. cv. — σιωπῶν est presque un adjectif dans IV Mac. x, 18, ce qui confirme lidée de durée. Ge silence pourrait être imposé comme un ordre; on voit par ce qui suit qu'il allait être le résultat d'une impuissance. Il n’y a pas à raisonner sur μὴ devant le participe; le N. T. n’emploie guère οὐ que devant l’indicatif, Luc ne l'a que deux fois devant un participe (Le. vi, #2 et Act. vu, 5, très justement encore Mt. xxu, 11; Jo. x, 12 pour les évangiles). — ἄχρι dans le N. T. et non ἄχρις sauf Gal. ur, 49 et Heb. mr, 13 (?) selon l'usage des papyrus (Crünert, 144). Avec le subjonctif, ἄν est omis le plus souvent dans le N. T., ce que Blass attribue à l’analogie de cette tournure avec l'indication de la finalité (Deb. ὃ 383, 2). — ἧς, attraction. ἀνθ᾽ ὧν est la manière des LXX de traduire ἼΩΝ nnn, mais ils font un usage beaucoup plus étendu de cette locution (aussi pour ἼΩΝ 2py Gen. xxn, 18 et cf. Mat. n, 9), qui est grecque pour ἀντὶ τούτων ὅτι, cf. Sopx, Ant. 1068; Arisropu. Plut. 434 et IV Mac. xu, 12; xvin, 3. Le plus souvent il s’agit d'une punition; cf. xix, #4; Act. xn, 23; II Thess. 11, 10. — τοῖς λόγοις μον. S'il faut prendre ces mots à la lettre, ce n’est pas de la toute-puissance de Dieu que Zacharie a douté; il ne s'est pas fié aux paroles de l'ange. — οἵτινες, avec une légère emphase; « qui précisément » serait déjà trop fort. — εἰς avec l’accus. (en latin ἐπ fempore, qui est plus naturel), les paroles sont censées aller vers les temps où les choses seront réalisées; cf. Mc 1, 15 πεπλήρωται ὃ καιρός. Le mutisme de Zacharie n’est pas un effet du saisissement comme celui de Daniel (Dan. x, 18), mais il n’est pas infligé avec la même sévérité que celui d'Élymas (Act. xin, 11). L'ange garde assurément toute sa sérénité, mais aussi il maintient son rang; il y a entre le moi et le toi une distance nettement marquée. 21. avec T ΒΥ, plutôt que ev τὼ ναὼ αὐτὸν.
1:21
ἣν … προςδοχῶν, Sur la tournure, cf. v. 10, et Introd. p. cv. Le verbe est très employé par Luc (év. et Act.), et seulement par Mt. et ἢ Pet. dans le N. T. IL faut convenir que Luc met ici Zacharie dans un tel relief, qu'on le dirait grand prêtre. Tout personnage est centre pendant qu'on parle de lui. Le Talmud dit que le grand prêtre ne devait pas prier longtemps, « pour ne pas inquiéter Israël » (bab. Ioma, 52), parce qu’on pouvait toujours craindre, depuis le châtiment des fils d’Aaron (Lev. x, 4 ss.), qu’ils n'aient provoqué la colère divine par quelque manquement aux dispositions requises. — ἐν τῷ (χροview) « pendant que », comme dans v. 8 et Mt. χη], 4, etc., parce que Luc éerit ἐπί après θαυμάζω pour dire « s'étonner de », π, 33; iv, 22; 1x, 43; xx, 26. D'ailleurs l'éonnement ne se justifie que par le retard du prètre, d’où la traduction « de ce que », quod turdaret (de même pes. boh.). Pour aboutir à ce sens, D a remplacé ἐν par ἐπί, On pourrait cependant songer à une tournure d'après l'hébreu; cf. Eccli. x1, 21; Is. Lx1, 6 qui emploient ἐν avec θαυμάζω.
1:22
D’après la Michaa (Tamid vu, 2), les cinq prêtres qui avaient arrangé le chandelier et offert les parfums sortaient ensemble du sanctuaire et donnaient la bénédiction au peuple après l'encensement. Plusieurs (Schanz, Holtz., etc.) croient que le peuple s’est aperçu du mutisme de Zacharie’ parce qu'il n'a pu prononcer les paroles de la bénédiction. Mais Luc le met seul en scène. On l'avait altendu, on ne pouvait manquer de l'interroger sur les causes de son retard, d'autant que son attitude devait trahir son émotion. Mais il ne pouvait pas leur parler. ὀπτασία, encore χχιν, 23; Act. xxvi, 19; 11 Cor. xn, 1 dans le N.T., cf. Dan. x, 7 s8., (Théod., d'après les LXX ὄρχασις). Α la suite d’une vision, Daniel n'est pas devenu muet, mais est cependant tombé sans force, le visage contre terre. On pouvait aussi se souvenir de Ja vision d'Hyrcan (Ant. X{II, x, 3). Enfin il ne s'agissait pas d'une attaque de paralysie, puisque Zacharie était bien portant. Le peuple conclut donc à un événement surnaturel, et spécialement à une vision. καὶ αὐτός, paraît plus significatif qu’au v. 17; légère insistance, « lui, de son côté ἦν διανεύων avec le temps composé indique que durant un certain temps il faisait des signes de tête, comme quelqu'un qui essaye inutilement de parler, et tâche de suppléer par des gestes. Il n’est pas dit qu'il ait confirmé leur conviction, car il est probable, d'après v. 62, qu'il était sourd et muet. κωφός, proprement « muet », Mt. 1x, 32 s.; χη, 22; xv, 30 s.; Le. x1, 14, mais quelquelois sourd, parce que le iuet de naissance est sourd, Le.-vi, 22, etc. - . “.
1:23
λειτουργία signiliait d'abord uue charge publique assumée par un particulier dans l'intérèt commun. Le mot en lui-même n'a rien de sacré. Mais on pouvait parler aussi du service des dieux, une des charges de la cité : εἰς τὰς πρὸς τοὺς θεοὺς λειτουργίας (ARisToTE, Pol. VII, 1x, 7); cf. Dionone, 1, 21, et Pap. Tebt. π, 302 (71 ap. I.-C.), L 30 ἐχτελοῦντες τὰς τῶν θεῶν λειτουργίας, cf. 1. 13 et Pap. Lond. τ, 22 (p. 7) et p. 117 ποιεῖν λειτουργίαν τῷ θεῷ, On dit même λειτουργία tout court pour des offices sacrés, βαρ. Twr. 1, col. 8.19 τὰς καθηκούσας αὐτοῖς λειτουργίας ἐπιτελεῖν, à propos de ministres sacrés. Olto (Priester und Tempel in helle- . nistischen Aegypten, 1, p. 235) pense méme que λειτουργία signifie la dignité sacerdotale et aussi les honoraires du prêtre. Les LXX étaient donc parfaitement autorisés à traduire ainsi 77127 « le service », surtout du Tabernacle ou de l'autel. Ce sens n'était pas restreint à l'Égypte; on le trouve dans la grande inscription d'Antiochus de Commagène (Drrr. Oréentis.… 888, 14) λιτουργίαν πᾶσαν ἀξίως τύχης ἐμῆς καὶ δαιμόνων ὑπεροχ ἧς ἀνέθηκα (εἴ. 1. 170.185). Cependant l'usage le plus répandu était toujours celui de charge publique, et dans Luc ce doit être du grec des LXAX plus encore que dans Heb. vur, 6 et 1x, 21, qui a des accoinlances avec l'Égypte, tandis que dans IL Col. 1x, 12; Phil. n, 17.30, le sens est plus général. On sait que de nos jours liturgie s'entend seulement des règles du culte. Luc ne dit pas « lorsqu'il eut achevé son service », peut-être parce que Zacharie ne ‘pouvait remplir ses fonctions, étant devenu muet; néanmoins il altendit que le tour de sa classe fùt eomplètement achevé, puis il rentra chez lui; sur sa demeure, cf. v. 39. Les prètres séjournaient donc dans le Temple pendant leur semaine. Il leur était interdit d'avoir des relations avec leurs femmes, ce qui eût été une cause d’impureté légale (Lev. xv, 16).
1:24
Les jours sont ceux du v. 23. — Luc passe sur les rapports entre les époux et mentionne aussitôt la conception d'Élisabeth. συλλαμδάνω est un mol des LXX pour 791; il reparait encore dans celle acception v. 31.36; 11, 21 οἱ Jac. 1, 15 seuls cas du N. T. C'est d'ailleurs en grec un terme technique. — περιέκρυξεν, La préposition marque un soin particulier de se cacher. Quant au verbe, on le prend ordinairement comme l'aor. 2. de κρύπτω, Expu6ov. Mais cette forme, si elle existe, est moins probable que l'imparf. de χρύδω, usilé pour κρύπτω dans la koinè. En proscrivant κρύδεσθαι comme non attique, Phrynichus (GCXCI) en reconnaît l'usage; Crünert (Mem. graec. here., p. 265, ἢ. 2) cite le ms. Vindobonensis (du 1v° 5.) d'Hippocrate : τἀπιμήνια κρύδονται οἱ Hérod. 1v, 92 (trois mss.), qui suggèrent une origine ionienne. μὰ Vg. occultabat; cl. pes. boh. 26 εὐνηστευμενὴν (T H) et non μεμνηστευμενὴν (5 V). Les cinq mois sont les cinq premiers; cf. v. 36. Cependant pendant les quatre premiers mois Élisabeth n'avait pas besoin de dissimuler très soigneusement sa grossesse, et elle-même ne put savoir qu'après un certain temps qu’elle avait concu. Est-ce donc que Zacharie lui avait révélé la promesse de l'ange? Les Pères ont cru qu'il s'abstenait de communiquer avec elle par l'écriture; les vv. 60-63 semblent en effet l'indiquer. Il faut donc entendre largement que quand Élisabeth eut conscience de sa grossesse, elle se cacha durant le temps qui restait pour les cinq mois. On s'est demandé aussi pourquoi Élisabeth s'était cachée : parce qu'elle avait honte d’être enceinte si tard? pour ne plus étre exposéc aux railleries sur sa stérilité avant que sa grossesse fût apparente? pour être plus libre de rendre grâce à Dieu? Loisy (r, 285) a dit très bien : « La vraie raison est dans l’économie du récit : Élisabeth se cache pour que tout le monde ignore son état; Zacharie est muet; sa femme ne voit personne, nul ne peut savoir que la parole de Gabriel est déjà réalisée; Marie le saura seulement par Gabriel, et la rencontre des deux mères est ainsi préparée par Dieu seul. » C'est d’ailleurs, semble-t-il, le motif qu'Élisabeth se donnait à elle-même (λέγουσα). ᾿ ὶ hum .
1:25
ὅτι est plutôt récitatif (Holtz. etc.) que l'indication du motif, comme vir, 16 (Schanz, etc.). Il faut noter l'emphase de οὕτως, cf. Gen. xxxix, 19 οὕτως ἐποίησέν μοι. Dans les passages analogues de la Genèse (xxr, 6; xxx, 23), ce n'est pas au moment de la grossesse, mais de la naissance que Sara et Rachel se réjouissent et se glorifient. Mais puisque Dieu a déjà fait un véritable miracle en faveur d’Élisabeth, il est certain que désormais (ἐν ἡμέραις αἷς) il a résolu de lui enlever son opprobre. Elle n'a donc qu'à le laisser faire, et à ne pas se glorifier avant le temps. Élisabeth montre ici sa foi, sa modestie et son abandon à la Providence. Gressmann (dans Klost.), désireux de ramener la formule de Le. au schéma de la joie pour la naissance, suppose un araméen mal compris, ΝῚΠ au parfait avec un participe pour exprimer un vœu : « Qu'ainsi donc me fasse le Seigneur etc. » C’est difficile comme construction, et pourquoi interdire aux auteurs des nuances nouvelles ? “ La prép. ἐν n’est pas répétée devant αἷς, οἵ. χα, 46. Il n’est pas douteux que ἀφελεῖν dépend de ἐπεῖδεν. L'infin. serait tout simple après un verbe comme « daigner », mais il faut laisser à ἐφοράω son sens de surveiller de haut pour conduire les événements (Escu. Suppl. 1.1031; Sept. 485; Sopu. Elec. 175); on peut citer Act. xv, 14 pour une tournure analogue (Plum.). Peut-être cependant ἐφοράω comme προγινώσχω (Rom. xt, 2) a-t-il une nuance de prédilection (Gen. ιν, 4) et par suite de prédestination. Sur l'opprobre des femmes stériles, cf. Gen. xxx, 23 ἀφεῖλεν ὁ θεός μου τὸ ὄνειδος et Gen. xvt, #3 Sam. 1,6; Ps. ex, 9, etc. Élisabeth se place au point de vue du public; ce qui est exprimé plus clairement par ἐν ἀνθρώποις, mon opprobre au jugement des hommes, comme si elle avait conscience que ce n'était pas une honte devant Dieu. Les éditions critiques omettent l’art. devant χύριος qui est ici pour lahvé, et devant ὄνειδος, ce qui ne peut s'expliquer que comme un sémitisme, évité même par les LXX dans Gen. xxx, 23.
1:26
Le sixième mois se rapporte à la conception de Jean; cf. v. 24. Cette fois Luc dit aussitôt le nom de l'ange, Gabriel, qui s’est nommé dans le récit précédent. Il est envoyé de nouveau, cf. v. 19. l'akthata est la transcription de Galil, mot qui paraît signifier cercle (255 de 552), devenu le nom propre d'une région comprenant Qadès de Nephtali (Jos. xx, 7) et les vingi villages donnés à Hiram par Salomon (1 Reg. 1x, 11). Elle était peuplée en grande partie de non israélites, d'où son nom de Gelil haggoim (Is. vin, 23), Γαλιλαία ἀλλοφύλων dans 1 Mac. v, 15. Sous Hérode, elle constituait la province septentrionale du royaume, et sûrement la plus florissante (cf. Jos. Bell. III, nr, 1-3). Le nom de la ville varie dans les mss.; les fluctuations, entre Ναζαρέτ et Ναζαρέθ s'expliquent par le dessein d'harmoniser Le. avec Mt. xx1, 41. Comme dans Mc. les meilleurs autorités de Le. ont Ναζαρέτ (WH. S.). Nazareth était une bourgade insignifiante; elle n’est nommée ni dans l'A. T., ni dans Josèphe. Elle a conservé son nom, En-nâsira, et les musulmans nomment encore les chrétiens Nazartens (nasräni, au sing.), comme les Juifs les ont nommés pv (prière Chemoné ‘Esré, 1. 12 de la recension palestinienne; cf. Le Messianisme.…. p. 339). L'accentuation arabe comme cette forme juive prouvent que le mot hébreu était maxi ou ΠΣ (Daruaw, Aram. Gram. 2 éd. p. 152 note). On s'expliquerait ainsi et les formes en εθ(ετ) et la forme Ναζαρα (Mt. 1v, 13; Le. 1v, 16), prise par Jules Africain pour un pluriel (Eus. HE. I, vi, 14). Saint Jérôme avait déjà exclu l'étym. de 9523 (LaGanne, Onom. sacrai, 95 : scribitur autem non per z litteram, sed per hebraeum sade, quod nec s nec z littera sonat), en se rattachant au %y2 d'Is. x, 1 (Comm. ad h. 1.), c'est-à-dire à « fleur » (bourgeon). Il serait très séduisant de faire concorder le nom de Nazareth avec la tige de Jessé, mais la forme n'y indique plus naturellement « la gardienne », c'est-à-dire une ville qui garde une situation. Jér. Onom. Nazareth. : est autem usque hodie… ad orientalem plagam juxta montem Thabor nomine Nazara. Parmi les descriptions modernes, voir celle du P. Didon, Jésus-Christ.
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Nazareth ἃ été nommée comme le lieu où habitait Marie; c'est à elle que l'ange est envoyé. C’est une vierge, fiancée (ἐμνηστευμένη, l’augment, au lieu du redoublement plus régulier). La fiancée coupable était regardée comme adultère (Dt. xx, 23), parce que le droit du futur mari était déjà absolu. Elle ne ν différait de la mariée que parce que la cérémonie n'élait pas accomplie qui devait la conduire au domicile du mari. C'était la conclusion que Philon tirait du texte du Dt. : « les fiançailles valent mariage, par lesquelles on écrit devant témoins le nom de l'homme et de la femme et ce qui s'ensuit » (De spec. leg.ur, 42 Mang. τι, 311). On admettait même-que les fiançailles pouvaient avoir lieu par l'union (Serpen, Uxor hebraica, τι, 8). La Michna (Ketouboth, 1, 5; Tebamoth, 1v, 10) reconnait même qu'en Judée le fiancé pouvait en agir très librement avec sa fiancée, et cherche à justifier cet usage sur ce que les Macé- -doniens avaient souvent prévenu les futurs maris. En dehors de la Judée, la fiancée était vierge de jure, et le Talmud'cite même la Galilée (bab. Ketouboth, 122) comme ayant une pratique plus réservée (19 new Na NS G5:a. Le motif allégué par la Michna est un conte bleu; on eslimera peut-être qu'en Judée les anciennes coutumes qui s’autorisaient de la Loi étaient maintenues malgré le progrès des mœurs, tandis qu’en Galilée, à cause de la présence des étrangers, on observait plus de décorum. Peut-être aussi, sous l'influence du droit grec et romain, les fiançailles étaient plus distinctes du mariage. Pour prévenir toute équivoque, Luc a soin de parler d'une vierge. Son fiancé se nommait Ἰωσήφ, le nom du patriarche Joseph, en qui on ἃ vu une figure du père nourricier de Jésus; le nom complet était probablement loseph-El, « que Dieu ajoute » (un autre fils); cf. Gen. xxx, 24. — ἐξ οἴχου Δαυείδ. D'après Holtz. Hahn, Loisy, etc. ces mots se rapportent à Joseph; autrement il eût été plus naturel de dire ὄνομα αὐτῆς, au lieu de τῆς παρθένου. — L'argument, a-t-on dit, n'est pas’ décisif (Plum.), parce que Luc ἃ pu vouloir insister sur la virginité de Marie après avoir nommé son fiancé. D'ailleurs cette phrase n'est pas la seule qui nous éclaire sur la pensée de Luc. 11 ἃ eu soin de mentionner l’origine d'Élisabeth (v. 5); il attachait donc plus de prix qu'on ne dit à la généalogie des femmes. Les vv. 32 et 69 semblent indiquer que d'après lui Marie descendait de David. — Enfin plus loin (u, 4) il indique l'origine de Joseph, comme s'il n’en avait jamais parlé; c'est alors seulement que Joseph entre en scène; = le récit - l’'Annoncialion tout se rapporte à Marie (cf. Schanz). Maigré tout, la première opinion est de us la ds probable. Mais quand Loisy suppose que Ja source de Luc disait expressément que Marie était de la maison d'Aaron, il l'accuse sans preuve d'une altération. - D'autres ont attribué à Marie et à Joseph la descendance davidique, ce qui peut s'appuyer sur Num. xxxvi, 6-9 plutôt que sur les termes ἐξ οἴχου Δαυείδ, qui ne peuvent se rapporter aux deux, à moins d'un changement tel qu'il se trouvait dans le Diatessaron, car Aphraate (472, 18) et Éphrem (Mæs. 46) lisaient comme Écriture sainte : « Joseph et Marie sa fiancée étaient tous deux de la maison de David. » — Μαριάμ. On ἃ écrit des volumes sur le nom de Marie. Bardenhewer (Der Name Maria, Biblische Studien, 1, 1, 1895) ἃ enregistré une soixantaine d'hypothèses. On est porté à croire, par piété envers la Très-Sainte Mère de Dieu, que son nom doit avoir unc certaine convenance. De toute façon les efforts des anciens exégètes sont un monument de la dévotion envers Marie. D'après Bardenhewer, il n'y ἃ plus que deux opinions discutables, la racine ΠῚ « se révolter », et la racine NS « être gras ». 11 se prononce pour le second sens, une femme grasse étant en Orient le synonyme d'une femme belle. M. Grimme (Biblische Zeitschrift, VII (1909), p. 245 ss.) a cherché une analogie dans les inscriptions de l'Arabie du sud. Il ἃ trouvé 0%, nom divin qu'il interprète « le Haut », le » initial serait l'abrégé de 95, « parent »; le sens serait « mon parent (divin) est le Très-Haut ». La combinaison est plus que risquée. Beaucoup plus heureuse est l'hypothèse du P. Zorrell (Lexicon graecum 5. ν.) que Mariam est meri, « aimé » en égyptien, et iam pour Iahô, comme 2x se nomme aussi D'ax (voir les lexiques hébreux). Marie serait « aimée de Iahô Si l’on s’en tient aux racines hébraïques, 519 et NM, la première se recommande davantage par le changement plus aisé de ñ en *, la seconde par le sens, quoique encore peu satisfaisant. Les deux noms « rebelle » ou « grasse » feraient plutôt l'effet de surnoms que de noms donnés à la naissance. Au surplus, ce qui importe en pareil cas, ce n’est pas tant l'étymologie scientifique que le sens que 105 parents attachaient au mot; les sons n'ont de valeur que comme expression de la pensée. A ce point de vue, il faut distinguer selon qu'il s'agit d'une ancienne époque ou du temps des Hasmontens. Le nom de Miriam, la prophétesse (Ex. xv, 22), sœur d'Aaron, ἃ dù être rattaché par les Hébreux à la racine ΠΝ. On peut le conclure de leur étymologie de 753 (Gen. xxn, 2) où la tradilion est expresse (Gen. xxir, 14), continuée dans les Ccoles jusqu'à S. Jérôme, qui traduit (ferram) visionis. En effet, l'ancien N%22 est un ΠΝ (1 Sam. 1x, 9), Marie la ΠΝῚΖΣ ἃ pu être surnommée « celle qui fait voir » (kiph.); ce serait un surnom, devenu un nom, peut-être avec la mimation, um, devenue am, comme Khiram, ass. Khirummu et DYn (1 Reg. vu, 13) le même que Da (1 Reg. vu, 40). Puisqu'on admet communément que nt (Mesa, 1. 12) signifie spectacle (de ΠΝ), il ne répugne pas que le N de "IN ait disparu, le ñ étant remplacé par %. Celte étymologie peut être à la fois scientifique et populaire. Mais il est probable qu’au temps d'Hérode, l'habitude de parler araméen suggéra de chercher à ce nom un sens dans cette langue. La prononciation Miriam parait secondaire par rapport à Mwriam, mais quoi qu'il en soit de l'antiquité, 28. om. εὐλογημενὴ σὺ εν γυναιξιν (T Η S V) contre Hetzenauer, sous les Hasmonéens on prononçait sûrement Muriam (LXX, Targ.), qu'il élait aisé de rapprocher de NY, « maître », devenu plus tard dans le Talmud 5 ou M2. Nous savons aujourd'hui que dès le ve siècle av. J.-C. le N pouvait être remplacé par ἡ; cf. ὩΣ, « leurs maîtres » (Sacau, ἄγω. pap. 15, xv, 6). On en ἃ un indice dans l'équivalence rabbinique de Mariam, fille de Boéthos, nommée aussi Martha (maitresse), et de Mariam avec Sara (princesse); cf. Levy, Neuh. und chald. Wôrterbuch, 11, 28b. C’est sans doute pour cela que le nom de Mariamne fut donné alors à plusieurs princesses. Sans doule cette étym. araméenne d'un nom hébreu n'est pas scientifique, mais, encore une fois, les syllabes n’ont ici aucune valeur si ce n’est pour indiquer l'intention des parents. Celle des parents de la Vierge fut de la nommer Dame, ou Princesse, et nous la prions encore sous le nom de Notre-Dame. Le nom de Mariam devint donc assez fréquent sous les Hasmonéens, moins par dévotion envers la sœur d’Aaron, qui n'avait pas laissé un souvenir sans tache (Num. x, 1 s.), que parce qu'on lui trouvait un sens flatteur. Dans Josèphe il est ordinairement complété en Μαριάμη; plus ordinairement (même Jos. Bell. VI, πι, 4) il s'abrège en Magla.
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πρὸς αὐτὴν, à joindre à εἰσελθών, indique que l'ange vient trouver Marie dans sa demeure; elle était probablement seule, comme Zacharie. Le protévangile {x1, 1) ἃ imaginé qu'elle allait à la fontaine, aussi la tradition des Grecs orthodoxes place l'Annonciation près de la fontaine de Nazareth. — χαῖρε, χεχαριτωμένη avec une allitération qui parait voulue; cf. Pap. mag. v Leid, 6%, 7 κύριε χαῖρε, τὸ χαριτήσιον (délices). La tournure est tout à fait grecque. Les Grecs saluent en souhaitant la joie, les Hébreux (ou les Araméens) en souhaitant la paix : su où. — κεχαριτωμένη, de χαριτόω verbe rare, qui signifie, comme les verbes en éw, munir de χάρις, au passif recevoir la χάρις, au parf. d'une manière stable. Le verbe peut évidemment, en lui-même, s'entendre d'une grâce physique ou, dans le sens moral, d’une faveur auprès de Dieu, en parlant d’une personne qui ἃ recu ses bienfaits, ou comme s'exprime une inscription du 4% 8. τῆς ἀθανάτου χάριτος τὴν ἀφθονίαν καρπουμένοι (Drrrexs. Syll. 865, 1. 11). L'Écriture connait les deux sens, le sens physique (d'après certains mss.) ἀπὸ γυναικὸς χεχαριτωμένης (Swete εὐμόρφου) dans Eccli. 1x, 8, en hébreu ὙΠ nw, le sens moral (Eccli. xvur, 17) παρὰ ἀνδρὶ χεχαριτωμένῳ, et Sym. dans Ps. xvir (xvint) καὶ μετὰ τοῦ χεχαριτωμένου (le Don et non le Ton, contre Bardenhewer) χαριτωθήσῃ, pour dire « l'homme parfait ». Dans le N. T. le mot ne reparaît que Eph. 1, 6 à propos de la grâce qui nous est accordée par Dieu dans son Fils bien-aimé. Dans les deux sens, il s'agit d'un degré éminent de beauté ou de faveur, car on n'eût pas employé ce mot rare sans intention. Cela est vrai surtout ici où celte épithète remplace le nom propre, comme si elle convenait excellemment à la Vierge. Entre le sens physique et le sens moral, il n'y a pas à hésiter. Si Érasme a traduit gratiosa, tous les modernes expliquent le mot par Eph. τ. 6. Maric est l’objet des complaisances de Dieu, ce que les théologiens entendent d'une grâce sanctifiante extraordinaire, quoique encore susceptible d'accroissement. Plummer tient à rappeler le mot de Bengel non ut mater gratine, sed ut fiia gratiae, qui est parfaitement juste pour cet endroit. Mais pourquoi Marie, élevée à ce haut degré de grâce, n'obtiendrait-elle pas la grâce de son Fils à ceux qui la demandent (Schanz)? Les verss. Vg. pes. boh. sah. ont rendu « pleine de grâce », le syr. de dér. « qui as trouvé grâce — ὃ κύριος μετὰ σοῦ. Dans Jud. vi, 12 5. il faut sous-entendre ἐστι plutôt que ἔστω; il est plus poli d'affirmer la présence du Seigneur que de la souhaiter. Cela est vrai surtout ici, après pere que Marie est comblée des faveurs de Dieu. La Vg. ajoute benedicta fu in mulicribus, avec d'excellentes autorités, mais qui sont suspectes d'avoir harmonisé avec v. 42.
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cum audisset de Vg.-Clém. est probablement une correction de cum vidisset (WW), rendant le grec ἰδοῦσα, inséré par quelques mss. probablement d'après ἰδών (v. 12). ἡ δέ, l’article pour le pronom comme souvent. — διαταράσσομαι (hapax N. T.) indique un trouble plus profond que celui de Zacharie (v. 42), mais il n'est pas accompagné de frayeur. :— διελογίζετο, l'impf. après l'aor. n'est pas sans élégance : cette réflexion prouve que la Vierge n'est pas troublée dans l'exercice de ses facultés (Plum.). — ποταπός, pour ποδαπός, primitivement : « de quel pays », ensuite (déjà Demosth. 25, 48) pour ποῖος; c'est le sens du N. T. L'interrogation indirecte avec l’optatif est propre à Luc dans le N. T., avec ou sans ἄν, omis ou ajouté par certains mss.; cf. τ, 62; vi, 443 ax, 46; xv, 26; xvrn, 32; xx, 23; Act. v, 24; x, 17 (Deb. 8 386). Le mot ἰδοῦσα éliminé, il n’y a plus à tenir compte de ceux qui expliquaient le trouble de Marie par l'apparition elle-même, la présence d'un homme, etc. Le texte est formel : elle est troublée par les paroles, ce qui ne l'empêche pas de réfléchir au sens de cette salutation, Les termes en sont glorieux pour elle, ce qui effraye sa modestie, et ils sont comme le prologue d’une mission dont elle entrevoit. la haute portée. Rien n'indique qu'elle se défie de l’ange, qui ne croit pas à propos d'accréditer sa mission, comme il a fait pour Zacharie.
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Si Luc a conscience de n’avoir pas dit que la Vierge eut peur, les mots μὴ φοδοῦ doivent avoir une nuance autre qu'au v. 13. L'ange ne cherche pas à calmer l'émotion causée*par une vision surnaturelle, mais à encourager Marie dans l'œuvre qui se présente à elle. Elle n’a pas besoin de dire, selon la formule fréquente : « si j'ai trouvé grâce devant tes yeux » (Gen. xvi, 3; χιχ, 19; xxx, 27, etc. Esth. vu, 5). Elle ἃ trouvé grâce comme il est dit de Noé (Gen. vr, 8), destiné par cette expression à devenir le sauveur de l’ancienne humanité; (οἵ. Act. vu, 46; Heb. 1v, 16 pour le N. T.).
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La phrase est pour ainsi dire stéréotypée dans la bouche de l'ange quand il s’agit d'un enfant extraordinaire : Ἰδοὺ ob ἐν γαστρὶ ἔχεις, χαὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσματλ (Gen. xvi, 11}; οἵ, Jud. χει, 3 et 5 et 15. vn, 14 ἰδοὺ ἢ παρθένος ἐν γαστρὶ λήμψεται χαὶ τέξεται υἱόν, χαὶ χαλέσεις τὸ ὄνομα αὐτοῦ Ἐωμαγουήλ, Il est probable que Luc, qui ἃ insisté sur la virginité de Marie (v. 27), pensait à ce dernier passage; le nom d'Emmanuel ne pouvait remplacer celui de Jésus, et son contenu symbolique, « Dieu avec nous », était déjà exprimé par ὃ κύριος μετὰ σοῦ. Dans cette tournure, « tu nommeras » est au futur, non dans le sens prophétique, mais comme un ordre, Le R. P. Landersdorfer O.S. B. {Biblische Zeitschrift, 1909, p. 30 ss.) a noté que dans les passages cités l’hébreu mn, qui est au participe, pouvait être entendu du futur ou du passé; il est au passé dans le cas d'Agar (Gen. xvi, 11), au futur dans le cas de la Vierge (15. vir, 14) et de la femme de Manoé (Jud. xrn, 5 cf. v. 3). Dans ce dernier cas, les LXX ont mal traduit. Le R. P. suppose que Marie, entendant l'ange en hébreu, a fait une confusion semblable. Elle ἃ cru que l'ange lui disait : tu es enceinte et tu enfanteras. D'où sa réponse. On expliquerait ainsi cette réponse elle-même, sans recourir au vœu de virginité. Mais peut-on supposer que Marie ait attribué à l'ange une pareille erreur sur son état? D'autant que Luc a dù trouver un sens à la réponse de Marie, qu au futur qu'il a employé. Ἰησοῦς est la forme grecque de y, forme récente (depuis la captivité) du mot pwrin, « Iahô ἃ sauvé ». L'abréviation simple eût dù donner Iéchou; on ἃ préféré Iéchou, probablement pour éviter le son ὁ +- ou. Le sens du nom n’est pas expliqué par Luce, non plus que celui de Jean (ν. 13); au contraire, M. 1, 21.
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On dirail que l’ange affecte un parallélisme délicat entre les deux annonciations, de sorte que la première le cède toujours à la seconde. Jean sera grand, mais devant le Seigneur; tandis que Jésus sera grand, sans plus. La révélation va par degrés. Dire que l'enfant sera nommé fils du Très-Haut, ce n'est pas pénétrer encore dans le mystère de sa nature divine. Cependant c'est plus que ἔσῃ ὡς υἱὸς “Ὑψίστου (héb. « Dieu te nommera (son) fils »); cf. Ps. Lxxxi, 6, où les grands affectent une origine supérieure aux simples mortels. L'enfant sera done reconnu comme étant par excellence le fils du Très- Haut, Ὕψιστος — A sans article, étant presque le nom propre du Dieu des Juifs (cf. ΗΒ. 1903, p. 366; sur la paternité de Dieu, cf. ΒΒ. 1908, p. 481-499). D'après le Ps. τι, 2, le Fils de Dieu par excellence était le Messie. C’est en effet de Jui qu'il s’agit. Le Seigneur Dieu (qui est donc son père) lui donnera 16 trône de David qui est aussi son père. Cette double paternité était déjà indiquée dans II Sam. vu, 12 ss., en parlant de Salomon et de la race de David, et dans 1 Chron. xvu, 13 8. Le nom le plus répandu du Messie était cet de Fils de David. Luc se rattache encore ici à la prophétie de l'Emmanuel (Is. 1x, 7) ἐπὶ τὸν θρόνον Δαυεὶδ καὶ τὴν βασιλείαν αὐτοῦ.
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Le trône de David restauré doit s'étendre à ἰουίθ la maison de Jacob (cf. Le Messianisme... 198). Ordinairement on supputait le temps que devait durer le règne du Messie (1. 1. 205 ss., 235); l'Apocalypse de Baruch seule l’a déclaré éternel (Ap. Bar. Lxxi, 1), mais plutôt en apparence qu'en réalité (Le Messianisme… 413). L'ange au contraire affirme encore plus nettement qu'isaïe (1x, 6) et comme Daniel (νη, 13) que le règne n’aura pas de fin. C’est ouvrir une porte sur le surnaturel, ear ce qui est infini dans un sens sort des conditions des choses humaines. βασιλεύω avec ἐπί et l’acc. n’est pas classique, mais employé par les LXX; cf. 1 Mace. 1, 16; Le. xx, 44.27; Rom. v, 14.
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On a souvent prétendu que ce verset el le suivant ont été ajoutés par Luc à sa source, qui n'aurait pas connu la conception virginale. Récemment Harnack (Zu Le τ, 34.35, Zeitschrift für die neutest. Wissensch. 1901, p. 53 ss.) est allé plus loin et a prétendu prouver que ces deux versets ont élé ajoutés au texte de Le., soit par Luc plus tard (!) soit par un interpolateur. Excellente réfutation dans Bardenhewer ιἰ. L.). Le seul argument est dans la double difficulté que présente la réponse de la Vierge. πῶς ἔσται τοῦτο est regardé par Harnack comme exprimant un doute formel, exclu par l'esprit du récit et par Le v. 45; ce serait un sophisme que de distinguer ces paroles de celles de Zacharie (ν. 18). — Mais entre le sophisme et un sens balourd, il y a l'intelligence des nuances. Ici comme partout, il y ἃ une opposition délicate entre les deux siluations parallèles. Zacharie a demandé un signe, ce qui équivalait à dire qu'il ne se fiait pas aux seules paroles de l'ange; Marie ne refuse pas de croire. Le y. 35, pas plus que le reste du récit, ne regarde sa parole comme exprimant un doute. Cela a été bien dit depuis longtemps par Ambr. : Haec jam de negotio tractat ; ille adhuc de nuntio dubitat. Cajetan : Et ex hoc ipso quod inquirit modum, non quo fieri potest, sed quo erit, manifestat se credere. D'ailleurs on peut douter que Marie demande formellement une explication ; ses paroles sont peut-être une exclamation de surprise. La seconde partie de la réponse est moins aisée à expliquer. Elle fait allusion aux rapports conjugaux (377 hébr). Harnack répète une fois de plus la difficulté si souvent soulevée : comment une fiancée, Γὰ{-6}}6 vierge, peut-elle s'étonner qu'on lui annonce un fils? dire qu'elle est vierge, c’est ne rien dire, puisqu'elle doit bientôt cesser de l'être. Et précisément parce que cette réponse, entendue ainsi, serait absurde, on ne peut l’attribuer à Luc, bon:écrivain. -. PE A cela on peut faire trois réponses décisives, du moins comme argument ad hominem, sinon comme ayant la même valeur pour l'explication du texte. a) D'après Holtz. et B. Weiss, il n'y a pas à se préoccuper du sens de la question dans la situation de Marie; c'est un pur artifice littéraire, destiné à amener les explications de l'ange. Cette réponse est suffisante pour la question d’authenticité; une transition habile, quoique superficielle, n'est pas synonyme de récit manqué. Mais il semble que Luc ἃ dù donner aux paroles de Marie un sens qui fût en situation. δ) D'après Cajctan, Marie avait compris que la conception allait se produire immédiatement : non diœit non cognoscam, sed non cognosco, quia intellexerat verba angeli tunc implenda : dicente angelo ecce concipies. Et supposant que Marie s'explique elle-même : maximam affero rationem inquirendi modum quo nunc concipiam : quoniam usque in praesens viri cognitionem _non habeo, hoc est, quia virgo sum. Ce système jugé absurde par Jansen, Knab. Bardenhewer, a été repris par Habn, et par Gunkel (Zum religionsgeschichtlichen Verständnis des N. T., p. 67). ἢ se distingue de celui du P. Landersdorfer (cf..sur v. précédent), en ce qu'il ne suppose aucun malentendu, puisque les auteurs catholiques admeltent unanimement que la conception miraculeuse eut lieu aussitôt que Marie eut donné son consentement. On a objecté que Marie anrait dû se servir du parfait. Mais a) le présent peut correspondre au passé (surtout avec un verbe comme vuyvéorw, Küuxer, Syntaxe, 1, 135), au moins aussi bien qu’au futur; ὁ) il s'explique comme hébraïsme représentant l’hébreu 9nÿT Nb; 6) il signifie « je ne suis pas dans la situation d’une femme mariée ». On a objecté aussi que rien n'indiquait dans les paroles de l'ange une conception immédiate. C'est cependant à quoi pensait Lue, et il ne serait pas étonnant qu'il ait prêté à Marie de comprendre comme lui. Gunkel ἃ noté que quand l'ange dil : ἔσῃ σιωπῶν (v. 20), ce doit être dès ce moment que Zacharie est atteint de l'infirmité qui le privera de la parole. Ce système n'est donc pas dénué de probabilité exégétique. On prétend que Cajetan en est le premier auteur. Cependant saint Ambr. dit trois fois : quoniam virum non cognovt (11, 4, 45, 17). Ce qui prouve aussi l’orthodoxie de cette interprétation, c'est sa présence dans la liturgie : quoniam virum în it dis non pertuli (Antienne de Benedictus, 25 mars). c} Mais précisément cette traduction au parfait dédie le Pr de sale interprétation. On ne voit pas pourquoi Luc n'aurait pas écrit οὐκ ἔγνων. S'il voulait rendre ‘ny, c'était une raison de plus, car les LXX rendent ordinairement le parfait hébreu par un temps passé, même quand le sens est clairement le présent. De même que Zacharie sera muet de fait quand l’occasion se présentera de parler, de même, pourrait-on répondre à l'argument de Gunkel, la Vierge, étant assurée dès à présent de concevoir, cela aura lieu au moment voulu. La réponse de Marie serait donc insuffisante, si elle ne visait que le passé ou même le présént. Aussi l'immense majorité des exégètes catholiques a toujours entendu οὐ γινώσχω dans un sens absolu, excluant le futur comme le présent. Le présent pour le futur (cf. Jo. vu, 8 etc.) n’est pas, comme le présent pour le parfait, borné à certains verbes; il est très fréquent dans N. T, (Blass, 193); la Vierge exprimerait donc un propos de virginité. Il y avait une raison de s’en tenir au présent, c'était de ne pas affirmer trop carrément une résolution qui, précisément après les paroles de l'ange, pouvait paraître contraire aux desseins de Dieu. Pour nommer ce propos un vœu, il faut joindre à l'exégèse des considérations théologiques dont on ne nie pas ici la valeur, mais qui dépassent la simple explication du texte (même Bardenhewer). A s'en tenir à un propos, il reste encore cette difficulté considérable : si Marie entendait demeurer vierge, pourquoi était-elle fiancée? Mais cette difficulté est précisément trop évidente pour que l’auteur quel qu'il soit du v. 34 n'en ait pas été frappé. S'il a passé outre : « Ne serait-ce point parce qu'il s'est représenté Joseph et Marie dans la disposition de deux époux chrétiens gardant la continence? » (Loisy, 1, 291). Et en réalité toute la question est de savoir si Joseph et Marie ont pu être animés de sentiments qui se sont fait jour parmi les disciples de Jésus. On répondra non, si on est déterminé à n'excepter personne de ce qui était l'idéal juif pur tel que les rabbins 16 déduisent encore de la Loi; on‘ sera beaucoup plus réservé, au seul point de vue crilique, si l’on tient compte des nouveaux courants, très favorables à l’ascèse et à la chasteté, qui circulaient dès lors dans le Judaïsme. ΠῚ suffira de nommer les Esséniens. Quelles convenances ont déterminé Marie à se fiancer à Joseph malgré son propos ou son vœu de virginité? c'est ce que nous ignorons, et [68 hypothèses seraient assez inutiles. Le plus simple est de penser que le mariage avec un homme tel que Joseph la mettait à l'abri d'instances sans cesse renouvelées et assurait son repos. — ἐπεί, seulement cette fois dan$ Luc, à supposer qu'il ne soit pas le vrai texte dans vu, 4. Harnack en a conclu que le passage n’est pas de lui. Mais cette conjonction est assez employée dans le N. T. et Bardenhewer (L. L.) a cité d’autres conjonctions qui ne reviennent qu’une fois dans Luc, ἐπειδήπερ, ἔπειτα, μενοῦν, ὁπότε, τοίνυν, el pas dans les Actes. C’est catégorique.
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Merx admet l'authenticité de ce verset, mais n'y voit aucune allusion à une conception surnaturelle, Le sens serait : « la formation et le développement du fils annoncé seront sous la protection spéciale de Dieu ». Raison : l'Esprit- Saint, étant féminin en hébreu, ne peut être un principe générateur. A l'inverse, Harnack rejette ce verset comme étant un doublet de 31 et 32. Ce sont deux exagérations. En réalité 35 explique 31 et 32 dans le sens de la question posée au v. 34. Dans le discours de l'ange, Marie n’a vu que la naissance du Messie, et sans s'arrêter aux termes qui devaient lui faire soupconner une génération extraordinaire, elle s’en est tenue à l'obstacle de sa virginité. L'ange lu explique que cette virginité n’est pas en cause, parce que son fils n'aura d'autre père que Dieu. Il n'y ἃ pas de doublet, mais plutôt un parallélisme qui transpose dans une sphère supérieure. D'autre part, que l’esprit soit féminin ou neutre, c'est plutôt une des convenances du sujet. Le masculin aurait pu paraitre trop réaliste et rappeler les sales histoires du paganisme (Gunkel). L'ange en dit assez pour qu'on comprenne qu'il s'agit d'une génération due à l'action directe de Dieu (contre Merx), et en cela il écarte toute imagination qui sentirait l’anthropomorphisme païen. Au point de vue exégétique, la première partie du v. comprend deux termes parallèles; l'Esprit-Saint dans l'A. T. entre en scène lorsque Dieu communique une énergie spéciale ou donne la vie (Ps. οἷν, 30, etc.); c'est donc une énergie divine. Il n'y ἃ d'article ni devant πνεῦμα ἅγιον ni devant δύναμις. Dans le premier cas, selon l'usage grec, parce que le mot est suffisamment déterminé; dans le second cas, selon l'usage sémitique, parce que δύναμις est déterminé par ὑψίστου, Chacun comprend que la génération est le terme de l'action divine, mais cela résulte bien plus de la situation que des termes employées qui sont très généraux (contre Loisy : « de façon très nette la part du mari dans l’acte physique de la génération. » — ἐπί avec le datif ou l'aceus. en parlant de l'Esprit qui fut sur quelqu'un (Num. xx, 6; xxiv, 2, 1 Regn. xix, 23; Jud. 1, 40; xt, 29; L Chr. xx, 44), qui tomba sur quelqu'un (ΕΖ. xi, 5), et dans Act. 1, 8 ἐπελθόντος τοῦ ‘A. IL. ἐφ᾽ ὑμᾶς. Quant à l'ombre, elle désigne la présence de Dieu, agissant avec complaisance dans une nuée (Ex. xx, 35; Ps. xc, 4; cxxxix, 7; d’après LXX et Théodotion sur Num. χι, 25; 1 Rois vi, 10; 18. vi, 4), plutôt que le voisinage de quelqu'un (Act. v, 15). — Les anciens Pres étaient portés à voir dans les termes de πνεῦμα et de δύναμις des personnes divines distinctes, d’abord (jusqu'au 1ve 5. Bardenhewer) la seconde personne dans les deux, puis la troisième et la seconde, puis uniquement la troisième. Depuis saint Thomas, on admet que toutes les œuvres ad extra appartiennent à l’essence divine; on approprie dans notre cas l’action à l'Esprit-Saint, parce que c’est une œuvre de bonté. — διό a rendu le v. suspect à Harnack parce que cette conjonction ne reparaît qu'une fois (vu, 7); mais Mt. et Mc. ne l'ont chacun qu’une fois! D'ailleurs la fin du verset est très difficile, et il faut se contenter de dire ce qui parait le plus probable. Il est certain cependant que διό marque une causalité (ef. M. xxvii, 8), et que καί renforce simplement la conjonction selon un usage déjà classique (Blass, 319). On ne peut sans arbitraire iraduire : « précisément pour cette raison », comme pour en exclure une autre, mais il serait grammaticalement encore plus inexact de traduire « pour cette raison encore » {CELLINI, ἐἐ valore del titolo figlio di Dio p. 118), comme si l’ange donnait une raison secondaire en taisant la principale qui est l’union hypostatique. Knab. aiténue trop cette causalité en disant que la conception virginale fera connaître ce que Jésus est par ailleurs, Fils de Dieu. — τό γεννώμενον, si l'on ajoutait x σοῦ ne pourrait signifier que « ce qui naitra » (contre ἔριρη. λῶν. 54, 3), Ve.-Clém. quod nascetur ex te. Mais ex σου doit être supprimé avec les meilleurs témoins. Seul, le mot se dit à l'actif du père mais aussi de la mère; au passif il peut s'entendre dans le même sens double correspondant : ce qui est engendré, c’est-à-dire l'enfant dans le sein ἃ la ère, ou ce ζὰ est né. Comme l'enfant est Haucoup plus souvent en scène que l'embryon, le sens de beaucoup le plus fréquent est « né »; cf. Mt. πὶ 4.4; xx, 19, xxv, 24; Me. τιν, 21; Jo. τπ|, 4; xvus, 37; Act. n, 8; xxn, 28; Rom. ix, 11; Ileb. x1, 23. Le contexte peut indiquer clairement qu'il s’agit de l’embryon, comme Mt. 1, 20 : τὸ γὰρ ἐν αὐτῇ γεννηθέν, passage parallèle (Weiss, Holtz. etc.). Mais en réalité il n'y ἃ pas d’analogie complète, car au moment où l'ange parie, la conception n'a pas encore eu lieu, ce qui est le cas de Mt. Le parfait doit donc être transporté dans l’avenir, et rien n’empêche de placer cet avenir au moment de la naissance, clairement suggéré par le verbe χληθήσεται, quand bien même il serait séparé de ἅγιον. L'ancienne tradition est dans ce sens, avecou sans ex σου. Vg. quod nascetur; pes. « à cause de cela celui qui naitra de toi est saint et il sera nommé Fils de Dieu »; (syrsin. et cur. manquent); boh. « pour cela, celui (ou ce) qui naïîtra est saint; il sera appelé Fils de Dieu »; sa. « celui que tu produiras est saint; il sera appelé Fils de Dieu; Tat.-ar. « et pour cela celui qui naîtra de toi sera pur, et il sera nommé Fils de Dieu cf. Tenr. σάν. Praæx. 27. — ἅγιον est-il sujet ou attribut? Sujet d'après Knab. Schanz, Bardenh. avec Holtz. Weiss, Loisy ; c'est-à-dire l'objet saint engendré ou né sera nommé Fils de Dieu, Ceflini (Z. 1.) prétend même beaucoup trop subtilement que le neutre est employé au lieu du masce. parce que ce n'est pas la personne, mais la nature qui sera engendrée dans cette conception surnaturelle. Cependant la tradition des versions qu'on vient de citer regardait ἅγιον comme attribut, et nous préférons ce sens avec Plum. Klost. Il est plus nature] si l’on entend γεννώμενον au sens de « né ». On objecte qu'il allait de soi que l'enfant serait saint, mais rien n'empêche d'exprimer une chose évidente. Et cette expression est suggérée par une sorte de parallélisme. Dans la première partie du v., la divinité apparaît sous le double attribut d'Esprit-Saint et de puissance dé Dieu; les deux expressions se retrouvent pour caractériser celui qui naîtra, Saint et Fils de Dieu. Si ἅγιον appartenait au sujet le mot χληθήσεται s'y rapporterail sans aucun doute, mais si ἅγιον est attribut, la question se pose de savoir si la virgule doit être placée après ἅγιον ou après χληθήσεται. La plupart des modcrnes {moi-même dans ΕΒ. 1914, 192) lisent : « il sera appelé saint, Fils de Dieu ». Mais je n'hésite pas aujourd'hui à lire avec les anciennes versions citées : « l'enfant qui naitra sera saint, il sera nommé Fils de Dieu ». En effet, si Le. avait voulu que κληθήσεται s’appliquät à la fois à ἅγιον et à υἱὸς θεοῦ, ou bien il aurait mis la copule avant υἱός, ou bien il aurait mis χληθήσεται avant ἅγιον, comme dans Is. 1x, 6, ms. A. Il ne sert de rien de citer (Plum.) Le. 11, 23; Mt. πὶ, 23; v, 9: v, 19 où le verbe suit l’appellation, parce que cette appellation dans ces cas est unique. D'autant que dans l'A. T. c'est le contraire qui ἃ lieu le plus souvent: Gen. πὶ, 23; xVH, 5.15; xxx, 28; xxxv, 10; Ex. xn, 16; II Regn. xu, 28; Zach. vit, 3; Is. 1, 26; Lx, 18; Lxw, 4.42, contre Es. 1v, 3; χιχ, 48; Liv, 5. D° ailes, tout en s'inspirant des LXX, Le. écrivait en grec, et χληθήσεται n'est pas purement et simplement synonyme du verbe « être ». C'est l'indication d'un nom reçu, d’un titre pour ainsi dire officiel, ce qui est vrai de Fils de Dieu, mais ne répondrait pas à une réalité historique pour ἅγιον, qui ne fut pas un titre cou rant du Sauveur. 86, συνείληφεν (H) plutôt que συνειληφυια (T S V). En somme on peut traduire : le saint engendré ou né sera appelé Fils de Dieu, ou, plus probablement : l'enfant sera saint, il sera appelé Fils de Dieu, mais la traduction la moins probable est : ce qui naîtra sera nommé saint, le Fils de Dieu, parce que cette juxtaposition sans copule ne se justifierait que si le second nom était l'explication du premier, ce qui n’est pas le cas. En mettant la virgule après ἅγιον, il est clair que la causalité de διὸ καί s'attache surtout au premier membre de phrase. Le titre de Fils de Dieu appartiendra bien à l'Enfant ensuite de la conception surnaturelle, mais peut-être pas uniquement pour cela, et cela est plus conforme à la doctrine des théologiens. En effet ils n’admettent pas que la conception surnaturelle soit pour le Christ une raison suffisante pour être nommé Fils de Dieu, ni selon la nature divine, comme il est évident, ni selon la nature humaine, puisque la filiation suppose la communication d’une nature de même espèce. 5. Thomas : Christus est filius Dei secundum perfestam rationem filiationis; unde, quamvis Scundum-naturam sit creatus et justificatus, non tamen debet dici filius Dei neque ratione creationis, neque ratione tustificationis, sed solum ratione generalionis aeternae, secundum quam est filius Patris solius; et ideo nullo modo debet dici Christus filius Spiritus sancti, nec etiam totius Trinitatis (IIIe pars. qu. XXXII, ad 8.18). Comme on ne peut accuser de fausseté théologique les paroles de l’ange, on a cherché à trouver dans ses paroles une indication de l’union hypostatique, mais le plus simple est de concéder avec Mald. que la raison de l'ange non erat apta ad probandum eo sensu Christum Dei filium futurum fuisse, quatenus Deus, aut quatenus homo in eamdem cum Deo personam assumptus erat. mais qu’elle disait seulement ce qui était en situation quia non a viro, sed a Deo virtute spiritus sancti generabitur. Neque enim de Christi natura, sed de modo generationis angelus agebat. Si le Christ n'avait eu que cette raison d'être appelé Fils de Dieu, cette appellation serait assez impropre; mais l'ange n'exclut pas, il suggère plutôt, en mettant le mot de Fils de Dieu au terme de la promesse, qu'il sera vraiment Fils Ι de Dieu. Pourquoi Dieu voudrait-il être le Père par une conception surnaturelle, de celui qui ne serait pas vraiment son Fils? Et c’est-en somme ce qu'entendent avec Schanz, Cellini : Imperocchè ὁ un fatto che molte cose qua 6 colà si dicono nelle Scritture, le quali ἃ rigore di filosofia non si protrebbero dire, 1. p. 419), et Bardenhewer : « c'est la façade du texte [Fluchtlinie]; il faut recourir ailleurs pour en aveir la pleine intelligence » etc. (4. ἰ, 454). I vaut mieux reconnaître que le texte ne donne pas toute la doctrine de l'Incarnation que d’en forcer le sens.
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L'ange donne un signe à Marie; or Marie était jeune, fiancée; il s'agissait donc de tout autre chose que d’une conception naturelle. Harnack est obligé d'imaginer que Marie s’est étonnée, clle humble femme, d'être la mère du Messie. Mais le Messie pouvait-il donc alors naître sur les marches du trône? Le titre de fils de David, rappelé par l'ange (v. 32), n'excluait-il pas l'aristocratie asmonéenne? Fallait-il un miracle pour que le Messie naquit dans une humble condition? C'était plutôt l'opinion générale (cf. Le Messianisme.…. p. 221 s.). Enfin il faudrait supposer que la conception virginale a été non seulement ajoutée au texte premier de Luc, mais encore mise à la place d'autre chose. D'ailleurs le signe, donné à Marie sans qu’elle l'ait demandé, ne doit pas nécessairement être du même ordre. Un signe peut être une simple indication providentielle (Ex. mi, 42); ici c’est un miracle d’un ordre bien inférieur. — συγγενίς fém. de συγγενής, réprouvé par les Atticistes, mais usité dans la koinè; cf. Pap. Amh. H, 78, 9 (184 ap. J.-C.). On voit d'après Éphrem (Ms. p. 16) que Tatien avait nn, « ta sœur », à cause de la difficulté pour l'araméen de dire « ta parente »; Ichodad : ta cousine, c’est-à-dire la sœur de ta mère. — γήρει dat. ion. pour γήρᾳ, usité dans la koiné en concurrence avec γήρατι (Crünert, 169), — οὗτος est le sujet. Le mot ouyyens ne veut pas dire seulement que Marie et Élisabeth sont toutes deux de race israélite; mais il ne signifie pas non plus qu'elles appartiennent à la même tribu; il signifie simplement qu'Élisabeth et Marie sont parentes, ce qui pouvait avoir lieu sans que toutes deux soient rangées dans la même tribu, puisque rien n’empêchait les descendants de Lévi ou même d’Aaron d'épouser ‘des filles de Juda ou réciproquement. Éphrem (Ms. 17) cite déjà le grand prêtre loiada qui épousa la fille de Joram (H Chr. xxu, 11). Mais il est encore plus évident que deux parentes pouvaient être de la même tribu. Est-ce la pensée de Luc? Dans ce cas Marie appartiendrait à la tribu de Lévi, puisqu'il n’y a pas de doute sur l'origine d'Élisabeth (v. 5). Mais si Luc l’avait pensé, il n'aurait pas manqué de le dire plus clairement. Il en fût résulté en cffet que Jésus, appartenant en droit à la race de David par l'union de la Vierge Marie avec Joseph qui faisait de Joseph le père légal de Jésus, aurait appartenu par le sang ou la chair à la race de Lévi. Cette double filiation ἃ paru l'idéal à l’auteur des Testaments des XII Patriarches, autant qu'on en peut juger, malgré les interpolations chrétiennes; Symecon, vi, 2 ἀναστήσει γὰρ κύριος ἐκ τοῦ Λευὲ ὡς ἀρχιερέα nat ἐκ τοῦ Ἰούδα ὡς βασιλέα, οἵ, Lévi, πι, 41; Dan. v, 10; Gad. vu, 1; Joseph «χιχ, 11. Au temps où les Asmonéens unissaient en leurs personnes la royauté et le sacerdoce, il put paraître souhaitable que le Messie, tout en demeurant le Fils de David (cf. Le Messianisme… p. 72 ss.), fût aussi comme prêtre le descendant de Lévi. Si Luc avait été imbu de cette idée, il n'aurait pas manqué de lui faire une place pour rehausser le Christ. Au contraire il ne mentionne que l’origine davidique quand l'ange parle à la Vierge {v. 32); c’est donc qu'il croit Marie de méme origine. Le N. T. ne fait aucune allusion à l’origine lévitique de Jésus. Au lieu de caresser l’idée grandiose d'ane double origine royale et sacerdotale, l’épitre aux Hébreux oppose l'origine judéenne de Jésus à toute continuation du sacerdoce lévitique (Heb. vn, {8 ss.). L'origine davidique de Marie est affirmée par Justin (Dial. x, xuv, €, exx), par Irénée (in, 21, 5 οὗτός ἐστιν ἐκ τῆς ἀπὸ Δαδὶὸ παρθένου γενόμενος), par Tertullien (6. Marc. πα, 17: τν, 4), par Éphrem (Mæs. 10 ss.) par le Protoévangile actuel (x, 1} et ensuite par la tradition. 1] y eut, il est vrai, un courant contraire, mais il semble qu'il vint du Testament des XII patriarches et non de la tradition chrétienne. En effet il paraît dans l'explication d'Hippolyte des bénédictions de Jacob et de Moïse, où l'emprunt était assez naturel (Box WETscx, Drei georgisch erhaltene Schriften von Hippolytus, p. 25 et p. 50). C'est en effet à Hippolyte qu'appartient le texte cité comme Fragment XVIL d'Irénée ἐκ δὲ τοῦ Λευὶ χαὶ τοῦ Ἰούδα τὸ χατὰ σάρχα ὡς βασιλεὺς καὶ ἱερεὺς ἐγεννήθη, et encore « car il trouvait de la tribu de Lévi le Christ apparu comme prêtre (envoyé) par son père, à cause de l'union de la tribu de Lévi avec la réunion de Juda, pour que d'eux deux il se montre comme roi et prêtre et fils de Dieu ». Il faut remarquer qu'Hippolyte ne dit nullement que Marie appartenait à la tribu de Lévi; il suppose simplement un mélange des tribus qui peut en effet résulter de Luc 1, 36, car Marie ἃ pu avoir du sang de Lévi, aussi bien qu'Élisabeth du sang de Juda. C'est ce que dit encore Ambroise dans son imitation du texte d'Hippolyte : et quia per admixtionem generis Tuda et Levi tribus tunctae sunt (De benedict. patr. IV, 16 (P. L. XIV, 678), et même lorsqu'il écrit : ef maxime propter Tribum Levi debemus hoc credere; quia ex ea Tribu Dominus Jesus videtur secundum corporis susceptionem genus ducere, il ne fait pas allusion à Marie, mais à Lévi et à Nathan qui font partie de la généalogie du Sauveur dans Luc, et qu'il déclare avoir été prêtres de la tribu de Lévi. Il est donc tout à fait arbitraire de regarder (Merx) comme l'opinion judéo-chrétienne primitive celle qui est énoncée dans Éphrem (Mæs. 46) en ces termes : Quum autem Dominus una cum regno etiam sacerdotium abrogaturus esset, utrumque genus simul monstravit Iudae per Iosephum et Levi per Mariam. Si Éphrem a vraiment pris cette opinion à son compte, comme cela paraït assez certain, il a voulu dire que Luc avait mis en relief l'origine davidique de Jésus par la généalogie aboutissant à Joseph, son père légal, et l'origine lévitique par Marie, qui avait dans les veines du sang lévitique; mais il ἃ aussitôt restreint son concept, en maintenant que d’ailleurs Marie appartenait à la maison de David, ce qui était le seul point important. Fausteé ayant objecté que Marie avait pour père un prêtre nommé Joachim (d'après une édition du Protoévangile différente de la nôtre, selon Zahn et Bardenhewer), Augustin répond qu'il ne reçoit pas les apocryphes. Sa pensée était que Jésus descendant de David, Marie était aussi de la maison de David, parente d'Élisabeth parce qu'un homme de Juda avait épousé une fille de Lévi (de diversis quaest. 61, 2); cependant, à la rigueur, il aurait admis que Marie ne descendit pas de David par les mâles, et cela est à noter au point de vue théologique : ta si mater illius Joachim, quem patrem Marine Faustus commemorat, de tribu Juda et genere David nupsit in tribu Levi, non immerito et Joachim et Maria et filius Mariae etiam sic eæ David semine veraciter perhibentur (contra Faustum, XXXIIT, 9). On voit par ailleurs que, d’une facon juridique, il se fût contenté que Jésus fût le fils putatif d’un descendant de David, mais que le texte de Rom. τ, 3, secundum carnem, lui faisait un devoir d'admettre que Marie descendait réellement de David, füt-ce par les femmes, en quoi il ne s’appuyait nullement sur Luc 1, 27. Gette position du grand docteur est à signaler à ceux qui croient tout savoir des origines de Marie : Ac per hoc, etiamsi demonstrare aliquis posset Mariam ex David nullam consanguinitatis originem ducere, sat erat secundum istam rationem accipere Christum filium David, qua ratione etiam loseph pater eius recte appellatus est : quanto magis, quia, cum evidenter (1) dicat apostolus Paulus ex semine David secundum carnein Christum, ipsam quoque Mariam de stirpe David aliquam consanguinitatem duxisse dubitare utique non debemus, cuius feminae quoniam nec sacerdotale genus tacetur insinuante Luca, quod cognata eius esset Elisabeth, quam dicit de filiabus Aaron, firmissime lenendum est carnem Christi ex utroque genere propagatam, et regum scilicet et sacerdotum (de Cons. evang. I, τω, #). À la fin cependant Augustin lui-même affirme plus qu'il n’en sait, et personne ne se croit obligé aujourd'hui de tenir que Marie avait dans les veines du sang lévitique, puisque sa parenté avec Élisabeth pouvait venir du mariage d'un descendant d’Aaron avec une fille de Juda, d’où serait descendue Élisabeth. Le postulat du Testament des XII patriarches ne s'impose nullement à la conscience chrétienne, et nous avons vu qu'il a plutôt contribué à troubler la tradition primitive de l’origine davidique de Marie.
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Ce petit v. est presque une citation de Gen. xvur, 14 : μὴ ἀδυνατεῖ παρὰ τῷ θεῷ Sue; Dans cet endroit ῥῆμα est la traduction de 927 qui signifie là plutôt « chose » que « parole ». Les LXX semblent avoir cru qu'on pouvait donner ce sens à ῥῆμα, et c’est sans doute le sens ici; cf. 11, 15.49.51; Act. v, 32. ἀδυνατέω class. se dit des personnes, « être impuissant ». Les LXX l'ont entendu des choses; cf. Job. x, 13; xuir, ἃ; Zach. vu, 6; dans Théod. Dan. 1v, 6 πᾶν μυστήριον οὐκ ἀδυνατεῖ σε (aucun mystère ne t'embarrasse) on retrouve πᾶς... οὐ. Cette locution se retrouve dans la koëné (Rader. 179), mais elle s'explique ici plus naturellement par une influence sémitique; cf. Mt. xxiv, 22; Act. x, 14 (Bluss. 181); cf. la traduction d’Aquila de Jer. xxxrr, 17 οὐκ ἀδυνατήσει ἀπὸ σοῦ πᾶν ῥῆμα, où, la proposition étant absolue, le futur ne s'explique que par l'habitude de traduire ainsi l’imparfait hébreu; le sens exige le présent. L'ange conclut de l'exemple d'Élisabeth une maxime générale qui trouvera sa plus haute application dans le mystère de l’Incarnation.
1:38
I ἃ plu à Dieu d'attendre le consentement de Marie pour réaliser ce mystère (cf. πὶ, 21); c’est sans doute à ce moment qu'il s’est opéré. δούλη, ordinairement « femme esclave » exprime une humilité encore plus profonde que « servante ». γένοιτο exprime l'obéissance. Irénée. Maria virgo obediens invenitur… Eva vero inobediens… et sibi et universo generi humano causa facta est mortis; sic et Maria habens praedestinatum virum, ‘et tamen virgo obediens, et sibi, et universo generi humano causa facta est salutis (HT, xxnt, 4). La mission de l'ange est terminée; cf. Act. xu, 10; Jud, vr, 21. Sur les tentalives d'expliquer la conception surnaturelle comme une légende païenne, on peut voir RB. 1914, p. 60-71; 188-208. (1) L'apôtre n'entend-il pas la nature humaine comme opposée à la nature divine, plutôt que l'opposition entre une origine légale et une origine charnelle ?
1:39
Le début du v. est caractéristique et de la manière de Luc, et de sa dépendance du style des LXX. Le participe de ἀνίστημι 2 fois dans Mt.; 4 fois dans Mc. (+ xvi, 9), absent de Jo. figure environ 12 fois dans Le. et 17 fois dans Act; cf. par exemple Num. xxn, 13.14.20.21. ἐν ταῖς ἡμέραις ταύταις, cité d'après l'hébreu Act. πὶ, 18, mais aussi expression favorite de Luc sous cette forme ou en indiquant le temps par une personne 1,05 1, 45 av, 25; v, 35; vi, 2; 1x, 36; xx, 7; Act. 1, 15; vi, À; vu, 41; 1x, 37; ΣΙ, 27; sans compter des furmes analogues; contre quatre cas dans Mc. et quatre dans Mt. (Plum.). δρινή Où ὀρεινή s.-ent. χώρα, (cf. Judith 11, 22 : ἀπῆλθεν ἐκεῖθεν εἰς τὴν ὁρινήν) n'est pas dans l'A. T. (38 fois) un terme réservé à la montagne de Juda, trop liée à la Samarie pour former un massif bien distinct; c’est le pays de montagne, par opposition à la plaine; la montagne de Juda est nommée Jos. xx, 7; xx1, 11 où elle comprend Hébron, et Jos. x1, 21, où Hébron est plutôt exclu; voir encore IE Chr. xxvir, ὁ. Plum. a noté que dans les autres cas Luc dit τὸ ὄρος (σι, 12; vin, 32; 1x, 28.37); mais il s'agit alors d’une colline ou montagne voisine, non pas d’une région montagneuse. En comparaison de Nazareth, la Judée est un pays de montagnes. Le choix spécial de Luc s'explique donc par le sens et ne suggère pas l'emploi de sources différentes. — μετὰ σπουδῆς, indique ce désir d'arriver qui nous presse quand nous allons voir des personnes aimées. Marie n’est point partie aussitôt, il fallait se préparer; mais elle ne perd pas de temps en route. De Nazareth à Jérusalem on vient commodément en quatre jours. Ambr. : non quasi incredula de oraculo, nec quasi incerta de nuntio, nec quasi dubitans de exemplo; sed quasi laeta pro voto (son désir de voir sa cousine?) religiosa pro officio (les bons offices qu’elle va lui rendre), festina pro gaudio (la joie qu'elle va lui causer), in montana per- — εἰς πόλιν Ἰούδα détermine plus spécialement la région montagneuse dont il s'agit, c'est celle qui est nommée au v. 65 à ὀρεινὴ τῆς ᾿Ιονδαίας, Mais ici Luc ἃ marqué comme but du voyage une ville appartenant à la tribu de Juda. Le nom du patriarche est sous sa forme hébraïque, comme mr, 33 ou δ. αι, 6 γῆ Ἰούδα (citation) en conformité avec la couleur scripturaire du morceau; cf. ΠῚ Regn.. τ, 1 εἰς μίαν τῶν πόλεων ᾿Ιούδα. Luc n’a pas dit le nom de ce village, soit qu'il l’ait ignoré, soit plutôt qu'il aït eu trop peu de notoriété pour ses lecteurs hellénistes (cf. Introd. p. Lu). On a prétendu, il est vrai, que Ἰούδα est la transcription de l’hébreu 2% (ou nt), nom d'un village de la tribu de Juda (Jos. xv, 55; xxt, 16), aujourd'hui faththa (et non loutta, comme le dit encore Klost.) à deux heures au sud d'Hébron (RB. 1895, p. 66 et 260). Mais les transcriptions des LXX, dont la meilleure paraît être ‘Istré, non plus que la prononciation moderne ne sont guère favorables à la vocalisation du TM., d'autant que Luc n'a pas coutume de recourir à l'hébreu en passant pardessus les Septante. De plus, Luc aurait provoqué l'erreur en désignant une bourgade inconnue par un nom si célèbre; il eùt ἀὰ dire : nommée louda, selon son usage ordinaire (ou avec le génitif des habitants; ef. 1, 26; 11, ἀξ 1v, 343 vu, 41; 1x, 52: x, 13 χχιπ, 51; Act, xvt, 145 xix, 35). Dans un seul cas il écrit πόλις Aasdx (Act. xxvir, 8), mais il vient de dire : « au lieu nommé », et il a craint la répétition de cette tournure. On ne saurait borner la recherche à une ville sacerdotale, car les prêtres n'étaient pas obligés à ne résider que là. La tradition locale, antérieure aux croisades, assigne ‘Ain Karim, répondant assez bien à la distance de cinq milles, seul point de repère indiqué par Théodosius (vie siècle), à ce qu'il semble à l'ouest (de terra sancta, XXIV), et qui est peut-être Καρέμ du ms. B dans Jos. xv, 59 (manque en hébreu). Si Luc avait employé ὀρινή au sens précis de Pline, on ne devrait songer qu'aux environs immédiats de Jérusalem. Pline (4. N. V, 14) en effel divise la Judée proprement dite en dix toparchies, dont Orinen, in qua fuere Hierosolyma, longe clarissima urbium orientis; Herodium à une heure et demie de Bethléem au sud-est est déjà le siège d'une autre toparchie, comme Betholeptephene (Beit-Nettif) au sud-ouest (Jos. Bell. IV, vur, 1). Mais il ne semble pas que Luc ait entendu employer un terme aussi technique (v. 65).
1:40
La maison de Zacharie est évidemment une maison particulière. Mais, . dans la recherche des lieux saints, on remarqua que ces mots pouvaient se traduire en hébreu Bethzacharia. Une localité de ce nom se trouvait (et existe encore) non loin de Bethsour (1 Macc. vi, 32). On y plaça un sanctuaire de 42. xpauyn (T H) où φωνὴ (8 V). Zacharie et par conséquent le lieu de la Visitation (Chron. pasc., à douze mille de Jérusalem, P. G. t. ΧΟ, c. 199); sur la carte de Mâdaba, à côté de Βεθζαχάρ, on lit τὸ τοῦ ἁγίου Zayapiou (RB. 1897, p. 175 s.). Sur une petite église avec mosaïque non loin de Beit-Zakaria, cf. RB. 1903, p. 612 ss. D'ailleurs le souvenir de Zacharie — le prêtre de l'évangile ou celui du temps de Joas {IE Chr. xxiv, 20), ou même le prophète, — est aussi resté attaché à un tombeau à l'est du Haram ech-Chérif, et à Tell Zakaria, où des fouilles récentes ont mis à jour une ville ancienne, peut-être ‘Azéca (1 Sam. xvn, 1).
1:41
Μαρία au lieu de Μαριάμ, ici et 11, 19. < σχιρτάω tout à fait comme Gen. xxv, 39, du mouvement de l'enfant dans le sein de la mère. Mais tandis que Rébecca ne sait que conclure de ce qui se passe en elle, et qui se trouva être un présage fâcheux, Élisabeth est éclairée par l'Esprit-Saint, spécialement mentionné par Luce, pour expliquer ce fait d’une sorte de joie de l’enfant. C’est l’accomplissement de la parole de l'ange, v. 15. L'enfant a pu être mu même instinctu Spiritus Sancti, sans une perception de Ia raison, ce que Schanz déduit un peu sublilement de l'emploi de ἀγαλλίασις au lieu de χαρά, et ce qui s'appuie sur lautorité d'Augustin : hoc autem ut dicerel, sicut evangelista praelocutus est; repleta est Spiritu sancto, quo procul dubio revelante cognovit quid illa eæultatio significaret infantis; id est, illius venisse matrem, cuius praecursor ipse et demonstrator esset futurus. Potuit ergo esse ista significatio rei tantae a maioribus cognoscendae, non a parvulo cognitae. Nam neque, cum hoc ante in evangelio narraretur, dictum est, credidit infans in utero eius; sed exultavit (Ep. 187, ad Dard. ντι, 23).
1:42
κραυγῇ des éditions critiques ne s'appuie que sur une tradition égyptienne (BL E W 565 579 Or.), tandis que φωνῇ se trouve partout (K C D syrsin. if); χραυγή est plus original, mais ne passe-t-il pas la mesure ? En grec on écrivait μέγα φωνεῖν, La tournure de Le. ἃ une saveur sémitique, mais n'est pas une réminiscence des LXX qui n'emploient pas ἀναφωνέω dans ce contexte; ἐφώνησε φωνῇ μεγάλῃ (Dan. v, 7 LXX) est même unique; cf. Gen. xxvir, 34; χχχιχ, 14, etc. — Après εἶπεν les syrr. ajoutent : « à Marie » (syrsin. pes. Tat.-ar.). On a voulu voir dans les paroles d’Élisabeth un véritable cantique. D'après Plum. il se compose de deux strophes (42, 43 et 44, 45), de deux distiques chacune. Mais les distiques de la première strophe seraient beaucoup trop courts. H. Grimme (Die Oden Salomos, p. 140 s.) qui a traduit ce cantique en hébreu n'y voit que trois distiques (42, 43; 44; 45), à quatre accents par stique. Cette traduction est très réussie, mais ne prouve pas que l'original n'était pas araméen, car les traductions syriennes ne rendent guère moins bien l'impression de l'original, qui est de la prose. — εὐλογημένος se dit des hommes, εὐλογητός de Dien (εἴ, v. 68 Plum.); ἐν γυναιξίν, comme Jud. v, 24, où ἐν traduit 12, malgré l'opposition de ces deux prépositions. L'idée de l’hébreu est de distinguer une personne par rapport aux autres : elle sort du commun; cf. Gen. πὶ, 1. Si les LXX ont employé ἐν c'est que 16 principal était de marquer une comparaison et en méme temps le superlatif : « tellement bénie que cette bénédiction fait un rang à part parmi les femmes ». Une pareille tournure est anormale et le sens ne résulte que du contexte. Chez les Grecs on ne cite que PrNpare, Nemea, τπ, 80 : αἰετὸς ὠχὺς ἐν - ποτανοῖς, « l'aigle, le plus rapide des oiseaux χαρπός est la traduction très littérale de “3, tandis que dans Dt. xxvur, ἢ εὐλογημένα τὰ ἔχγονα τῆς χοιλίας σου, parce que les fruits sont déjà nés. Ces premières paroles d'Élisabeth, parallèles comme les deux parties d'un distique, composent la seconde partie de la Salutation angélique, à laquelle on ajoute le nom de Jésus.
1:43
Rader. (p. 156) cite une construction semblable dans Épictète (#1, 49, 24) où {va ἃ tellement perdu son sens final qu'il est employé comme ici avec un passé : ποῦ γάρ (ἔστιν), ἵν᾽ ὑμεῖς τὴν ἀρετὴν... ἴσην ἢ καὶ χρείττονα... ὑπολάδητε. Avec πόθεν, sous-entendre γέγονεν. Élisabeth ἃ compris par l'inspiration de l'Esprit- Saint que Marie est déjà la mère du Messie, et elle le nomme « mon Seigneur comme le ps. cx attribué à David. 11 possède donc déjà une dignité surnaturelle. De la part d’une femme plus âgée, cette modestie est de l'humilité, dictée par le sentiment religieux.
1:44
Marie n'a donc pas eu le temps de rien expliquer à Élisabeth; celle-ci ἃ été prévenue par le tressaillement de son enfant. En décrivant le fait, Luc n'avait pas indiqué la cause; Élisabeth l'entend d'un mouvement de joie, comme celui des collines en présence de Dieu (Ps. cru (cxiv), 4, σχιρτάω); ce serait cependant un peu forcé de dire que Jean prélude.à son rôle de précurseur. C’est Élisabeth qui s'incline devant PE comme Jean le fera devant Jésus (Mt. 1v, 44). es ὃ
1:45
μακαρία s'applique évidemment à Marie, mais sous une forme générale, qui est celle des macarismes de VA. T. Grimme (ἰ. L.) traduit très bien ὙὙΣ ΝῚ, mien comme dans les psaumes. La Vg.-Clém. a insisté sur l'application en traduisant credidisti, ce qui ne peut se faire qu'en disant encore tibi au lieu de αὐτῇ, et c'est changer le texte (WW. credidit et ei). Controverse sur le sens de ὅτι. Les latins et les coptes ont traduit « par ce que », que maintient Plwm.; il lui paraît superflu d'indiquer ici l'objet de la foi de Marie; c’est l’objet de tout acte de foi de croire à l'accomplissement de ce qui est promis. Élisabeth ajouterait une idée nouvelle en confirmant l'espérance de la réalisation. Mais les Grecs et les Syriens (syrsin. pes. Tat.-ar.) ont compris « que » d'après l’analogie des cas semblables, Me. σι, 23; Jo, vi, 69, etc. et surtout Act. xxvn, 25. La foi de Marie est mise dans un entier relief : elle n’est pas dite heureuse à cause de l’accomplissement futur de ce qui a été annoncé à sa foi, mais à cause de sa foi elle-même. Élisabeth est chargée de féliciter Marie, non de donner vne nouvelle assurance à sa foi. D'autant que le principal est déjà fait en ce qui regarde Marie. τελείωσις signifie réalisation comme dans Judith x, 9 ἐξελεύσομαι εἰς τελείωσιν τῶν λόγων. On voit que la conception surnaturelle est regardée comme un miracle tout à fait extraordinaire, non comme une vulgaire histoire à la grecque. Avant la prophétie de l'Émmanuel, Isaïe avait aussi fait appel à la foi (18. vu, 9).
1:46
Μαριάμ, Voir Laoeuze, De l'origine du Magnificat, dans la Revue d'histoire ecclésiastique, 1903 p. 623 ss. C'est M. Loisy, en 1893, qui a soulevé la question de savoir si le Magnificat ἃ été prononcé par Marie ou par Élisabeth, et c'est la note de dom Germain Morin dans la Revue biblique (1897, p. 286 ss.) qui 1υἱ ἃ donné un certain ifitérèt en montrant que saint Nicétas, évêque de Remesiana en Dacie (vers 400), attribuait ce cantique à la mère du Précurseur. On s'en est occupé en Allemagne surtout depuis que M. Harnack s'est prononcé avec assurance pour Élisabeth (en 1900, dans les Sitzungsberichte der kün.-pr. Akademie der Wiss. zu Berlin). On cite dans le même sens Vôlter, qui aurait émis cette idée dès 1896 (cf. Vôrren, Die evangelischen Erzählungen, etc. 1911, p. 11), Conrady, Kôstlin, Schmiedel, Burkitt (The journal of theological Studies, 1906, 220 ss.), Montefiore, Merx. Pour Marie : Spitta, Wernle, Weiss, Wordsworth, Emmet, etc. et tous les catholiques, entre autres Durand (RB. 1898, 74-71). Élisabeth est attestée par trois ms. laté. a : (Vercellensis), ὃ (Veronensis) ἰ (Rehdigeranus) et par Nicétas. Dans Irénée (latin) nr, 10, 2, le Magnificat est altribué à Marie, et aussi dans 1v, 7, 4, sauf deux mss. qui répugnent au contexte. C’est aussi en dépit du contexte qu'on lit dans la traduction latine de la vue hom. d'Origène (P.G., ΧΙΠ, 4817) Invenitur beata Maria, sicut in aliquantis exemplaribus reperimus, prophetare. Non enim ignoramus, quod secundum alios codices et haec verba Elisabeth vaticinatur. L'argument d'Origène exige que le ne soit ὡς Marie, et il le dit clairement par la suite. . Personne, semble-t-il, n'ose soutenir que la lecon Élisabeth soit originale; on prétend que le texte primitif portait seulement καὶ εἶπεν, et que les uns ont suppléé Élisabeth, selon la bonne tradition, et les autres Marie, à cause du développement de son culte. Or cette lecon ne se trouve absolument nulle part. Elle eût certes pu exister, comme Burkitt l’a démontré, sans que le sujet fût changé, comme dans plusieurs passages de Luc : 1v, 23.24; xvin, 4-6; xx1, 9.10. Mais ἡ dans ce cas il n’y eût eu absolument aucun doute qu'Élisabeth ne füt le sujet; en dépit du culte de Marie, l'évidence exégétique eût été telle que pas un mss. sur cent n'aurait osé compléter par Marie. Or tous les mss. grecs, tous les syriens, tous les coptes, les latins originaires d'Afrique avec Tertullien (de anima, 26) ont Marie. La lecon Élisabeth est confinée dans une certaine partie du monde latin. On peut supposer que pour plus de clarté quelques mss. ont ajouté Élisabeth après Maria; Εἰ ait Maria Elisabeth : « Marie dit à Élisabeth comme syrsin. et pes. ont ajouté « à Marie » au v. 42 et comme syrsin. pes. ont mis « à Élisabeth » au lieu de σὺν αὐτῇ au v. 56. Quelques copistes ont pu penser que l'un des deux mots était de trop, et préférer Élisabeth pour la raison qui entraîne les critiques modernes. Au point de vue de la critique textuelle la question est tranchée. La principale raison en faveur d'Élisabeth, c'est la ressemblance du Magnificat avec le cantique d'Anne; mais cela ne fait pas du Magnificat le cantique d’une femme longtemps stérile. La pensée de Luc n’est pas douteuse; il ἃ voulu glorifier Marie. ἢ est impossible qu'Élisabeth, jusque-là si modeste, se mette au premier plan de la scène et s'absorbe dans l'œuvre que Dieu ἃ faite en elle, comme si c'était l'œuvre par excellence et le salut promis (cf. RB., 1901 p. 631). On comprendrait son cantique quand elle s’est aperçue de la conception de Jean, ou à sa naissance; mais en ce moment ce qui la touche c’est le tressaillement de son enfant devant le fruit de Marie. La conception de Jean est dépassée. Aussi Merx prétend-il que l’œuvre de Dieu en Élisabeth, c'est la visite de Marie. Mais alors les termes du cantique ne conviennent plus. Enfin, ce qui est surtout décisif, c’est que le v. 48 est une réponse au v. 38. — xal, d'après Harnack indique que la même personne continue de parler; si Marie prenait la parole, il fallait mettre δέ, — Ce n'est pas cependant le cas dans 1, 18.49.30; 11, 10.49, où χαὶ introduit un nouvel interlocuteur. On a objecté aussi que si Marie avait prononcé ce psaume, il fallait mentionner l'inspiration de l’Esprit-Saint. Mais Luc a des nuances que tous les critiques, parait-il, ne comprennent pas. Marie est au-dessus des lois communes : le Seigneur est avec elle; l'Esprit-Saint est venu en elle, v. 35; le don qui suffisait à faire naître d'elle le Fils de Dieu ne suffirait-il pas pour en rendre grâce? — μεγαλύνω ne signifie pas seulement agrandir (Mf. xx, 5), mais déclarer grand, célébrer (Tauc. va, 84; Eur. Bacch. 320). C'est-la traduction des LXX pour le piel de 573, dans le sens de louer, glorifier en parlant du Seigneur; μεγαλύνατε τὸν κύριον σὺν ἐμοί (Ps. Lxvin, 31; cf. Ps. xxxin, 4). Le passage cité est plus voisin du νυ. 46 que le début du cantique d'Anne : ἐστερεώθη ἣ xap- ἢ δία μου ἐν Κυρίῳ, ὑψώθη χέρας μου ἐν θεῷ μου, où le sentiment est moins humble. Le parallélisme entre le Seigneur (lahvé) et Dieu est fréquent, par exemple dans ce passage qui offre (avec Hab. m, 18) la meilleure analogie de notre passage : Δεῦτε ἀγαλλιασώμεθα τῷ χυρίῳ, ἀλαλάξωμεν τῷ θεῷ τῷ σωτῆρι ἡμῶν (Ps. xciv, 4). La ψυχή et le πνεῦμα sont ἃ peu près synonymes pour désigner l'âme par opposition au corps. Dans la terminologie de saint Paul, où πνεῦμα exprime plutôt la partie haute, ψυχή la partie émotive de l'âme, il eût fallu intervertir les termes mon esprit glorifie, mon âme s’est réjouie (Plum.). ἈΠ) ἀγαλλιάομαι est souvent dans les LXX; il faut donc qu'il ait été employé par la koinè pour ἀγάλλομαι, mais on n'en cite pas d'exemple. L'actif ἀγαλλιάω n'est certain que dans notre cas et Apoc. xix, 7. Avec καί, qui met en grec les deux verbes sur le même plan, il est difficile d'insister sur la nuance de l’aoriste, comme si Marie rappelait sa joie au moment de la visite de l'ange et de la conception de Jésus; on sait que dans la Æoiné les temps avaient beaucoup perdu de leur précision. Cependant le plus probable est que καί est une tournure hébraïque (cf. v. 49), la copule remplaçant la conjonction « car » (cf. Ps. 1x, 43, etc.). La joie de Marie se transforme en louange pour exprimer sa gratitude. Le Dieu sauveur revient souvent dans les psaumes, pour représenter l'hébreu ÿ®° qui marque surtout le secours efficace donné dans le péril. La pensée que Dieu sauve est une source de joie; Hab. πι, 18 : χαρήσομαι ἐπὶ τῷ θεῷ τῷ. σωτῆρί μον. On se réjouit en s'appuyant sur (x!) Dieu. Ὁ
1:48
cf. 1 Regn. 1, 11 ἐὰν ἐπιόλέπων ἐπιδλέψῃς ἐπὶ τὴν ταπείνωσιν τῆς δούλης σου, dans la bouche d’Anne, mère de Samuel, maïs non dans le cantique. C'est le principal argument de ceux qui attribuent le cantique à Élisabeth, dont la situation comme longtemps stérile ressemblait à celle d'Anne plus que celle de Marie. Mais la ressemblance est bien plus sensible avec le Ps. xxx, 8, qui joint les idées de joie et de ταπείνωσις. D'ailleurs si ταπείνωσις signifie plus ordinairement une situation humiliée ou une humiliation passagère, ce mot peut aussi rendre un état de bassesse ordinaire. Un passage du Siracide renferme des idées assez semblables à celles qu'exprime Marie : σοφία ταπεινοῦ ἀνυψώσει κεφαλὴν αὐτοῦ, καὶ ἐν μέσῳ μεγιστάνων καθίσει αὐτόν (χι, 1), et surtout : καὶ οἱ ὀφθαλμοὶ κυρίου ἐπέβλεψαν αὐτῷ εἰς ἀγαθά, καὶ ἀνώρθωσεν αὐτὸν ἐκ ταπεινώσεως αὐτού (χι, 12); ici ἐκ ταπεινώσεως rend l'hébreu ΠΩΣ 92%, « de la poussière de l’ordure ». Dans tout le contexte du Siracide il s’agit d'un homme d'une condition modeste (plutôt que d’un paresseux νωθρός), que Dieu préfère aux grands. Harnack suppose qu'à la place du v. 34, ajouté depuis, Marie exprimait son étonnement d’être appelée, elle pauvre femme, à la dignité de Mère du Messie. Pourquoi donc ne pas 4 parce que le Puissant a fait pour moi de ΠΗ choses, et son - . _ [nom est saint, reconnaître ici ce sentiment, quand il est clairement exprimé? Marie, qui s’est dite la servante du Seigneur (v. 38) se dit encore sa servante. De même humilitas, en latin pré-chrétien, ne signifie guère que basse condition; Marie ne parle pas de son humilité, elle met cette vertu en pratique (Mald.). à — ἰδοὺ γάρ s'applique à tout ce qui précède, c'est une nouvelle phrase qui rend raison des sentiments de. Marie envers Dieu. ἀπὸ τοῦ νῦν appartient au style de Luc (v, 40; xu, 52; xxu, 18. 69; Act. xwm, 6, οἱ seulement encore Jo. vin, 44 ; IL Cor. v, 16), et se présente assez naturellement comme la traduetion de ny (LXX, passim); ce n’est pas cependant du grec de traduction car on le retrouve dans les papyrus (Deissuann, Neue Bibelstudien, 80 s.). Le point de départ est le cri d'Élisabeth (v. 45). Lia (Gen. xxx, 13) s’écrie au moment de la naissance d'un fils de sa servante : « Je suis bien heureuse, car toutes les femmes me disent bienheureuse » (μαχαρίζουσιν traduction directe de l'hébreu; l’'araméen n’a pas d'équivalent immédiat); en effet c'est surtout au sujet de leurs enfants qu’on félicitait les femmes (cf. Le. χι, 27). Mais dans la bouche de. Marie c'est une prophétie, pleinement réalisée, qui engage toutes les générations, dans l'ordre du temps, sinon toutes ensemble. Supposer qu'Élisabeth parla ainsi après son macarisme adressé à Marie (v. 45), c’est lui prêter peu de suite dans les idées et une formelle inconvenance. Il est clair que c'est Marie qui parle; elle accepte les félicitations de sa cousine, mais son humilité leur donne un {our différent. Élisabeth l'avait dite heureuse à cause de sa foi personnelle ; Marie attribue les louanges des générations à l’œuvre de Dieu en elle. Ce qui la remplit de joie est done bien ce à quoi Élisabeth ἃ fait allusion, la conceplion du Seigneur. C'est le thème du cantique, indiqué avec une extrême délicatesse, mais indiqué.
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μεγαλα (T H) plutôt que μεγαλεῖα (8 V).
ὅτι pourrait à la rigueur commencer une nouvelle phrase, comme 2 (cf. 15. xxvin, 27), mais se rattache bien plus naturellement à ce qui précède. — ἐποίησέν por μεγάλα cf. DE. x, 21 ἐ. ἐν σοὶ τὰ μεγάλα... cf. Ps. Lxx, 19: et cf. pour ce qui suit Ps. ox, 9 : ἅγιον καὶ φοδερὸν τὸ ὄνομα αὐτοῦ. Mald. ἃ noté que Marie ne prononce plus le nom de Dieu, mais donne une haute idée de sa nature et de son action. ὃ δυνατός en parlant de Dieu, Soph. 1m, 47, et δυνατός plusieurs fois comme attribut de Dieu (Ps. xx, 8; Lxxxviu, 8); l'expression simple fait grand effet. Nestle met un point après δυνατός. Mais Mald. traduisait déjà cuius nomen est sanctum ; sic enim Hebraei loqui solent, et c'est encore l'opinion de Blass (p. 267); en effet l'hébreu emploie assez souvent la copule au lieu du relatif; cf. Gen. xxiv, 29 et ici même Le. 1, 5. 27. Merx rappelle les inscriptions palmyréniennes : « à celui dont le nom est béni » (nv 7129); c'est ainsi qu'a compris syrsin., mais il n’y ἃ pas à changer le texte grec. Le puissant est dit saint, parce qu'il est objet de crainte et de respect. L'idée de sainteté, dans le sens de Majesté suprême et redoutable est caractéristique des religions sémitiques; ἅγιος est rare en parlant des dieux dans l’hellénisme païen (CLERMONT-GANNEAU, Études d’arch. orientale, Il, 1896, p. 104; Cumoxr, Les religions orientales, p. 362 s.). Plus haute est l'idée de Dieu, puis elle reconnait son absolue perfection morale; nouvelle raison pour pe. son nom soit révéré. Marie prélude à la première demande du Pater. . .
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Cf. Ps. cit, 17 : τὸ δὲ ἔλεος τοῦ χυρίου ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ ns ἐπὶ τοὺς φοδουμένους di. Ce ps. indique bien la suite des idées dans le Magnificat. C'est parce que Dieu est puissant et dépasse l'homme de son infini qu'il éprouve pour lui de la pitié ou de la miséricorde. Ce sentiment s'exerce sur ceux qui le craignent, c'est-à-dire le reconnaissent et le servent. Cette crainte, en effet, n'exclut pas le sentiment filial; même psaume, v. 43 : « comme un père a pitié de ses fils, le Seigneur aura pitié de ceux qui le craignent »; cf. encore v. 41. On put donc nommer ceux qui s’attachaient au culte de Dieu, même s'ils n'étaient que prosélytes (cf. Le Messianisme... 2719) φοθούμενοι, synonyme de σεθόμενοι, « vénérants ». On trouve la même idée dans les Psaumes de Salomon, x, ᾧ et xt, 11, où les pars sont en parallélisme avec les saints et les serviteurs de Dieu.
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Cf. Ps. Lxsxvur, 11 : σὺ ἐταπείνωσας ὡς τραυματίαν ὑπερήφανον, za ἐν τῷ βραχίονι τῆς δυνάμεώς σου διεσχόρπισας τοὺς ἐχθρούς σου. ἐποίησεν — χράτος répond probablement ἃ bn πῶν, δεξιὰ Κυρίου ἐποίησεν δύναμιν (Ps. cxvir, 15); ἐν βραχίονι revient très souvent dans les LXX. Ce demi-verset est du grec de traduction; en grec on dirait « il a montré la force de son bras »; οἷ, Sap. χι, 21; III Mac. v, 13 : « les Juifs. louèrent leur Dieu saint, et ils pensaient alors que bien disposé il montrerait aux Gentils orgueilleux la force de sa main puissante ». Les orgueilleux le sont par une disposition de leur cœur, c'est-à-dire d’après les idées des Hébreux, de leur esprit et de leur volonté; οἵ. Ps. τὰν, 6 : οἱ ἀσύνετοι {mais Sym. ὑπερήφανοι) τῇ καρδίᾳ, 52) ἼΩΝ, litt. « ceux qui ont le cœur fort, qui se croient forts ». Les orgueilleux ne sont pas représentés comme rangés en bataille, mais plutôt comme formant une conjuration (cf. Ps. τι, 4 s.). En effet Marie insiste sur leurs dispositions intellectuelles. Ils s'enorgueillissent dans leurs pensées. Ce ne sont pas des ennemis d'Israël qui affrontent Ja lutte contre lui et contre son Dieu; leur superbe s’attaque directement à Dieu. Or Dieu haït les orgueilleux {Job. xxxvinr, 15 et souvent dans les Ps. et Eccli.). C'est une vérité que les Grecs avaient fort à cœur; elle était altérée lorsqu'ils motivaïent la haine des dieux par l'envie. L'orgueilleux chez les Hébreux se complaisait en sa force; le grec se vantait en paroles splendides : Ζεὺς γὰρ μεγάλης γλώσσης χόμπους ὑπερεχθαίρει (Sopn. Ant. 127). Marie se place ici très nettement sur le terrain moral, ce qui est une: indication pour la suite. En cela même elle se rapproche du cantique d'Anne; ce qui suit est encore plus semblable.
Les aoristes sont expliqués de plusieurs manières : 1) ils signifient ce que Dieu ἃ fait dans le passé; 2) ce qu'il fera dans l'avenir, au moment de la grande transformation messianique; 3) ce qu'il ἃ coutume de faire; 4) ce qu'il a commencé en Marie selon son plan. Le premier sens doit être rejeté, parce que l’allusion à des faits distincts, comme l'élévation de David, la réhabilitation d'Anne, ne serait pas assez claire. Le deuxième sens ἃ un appui dans l'idéal messianique, conçu comme un changement des situations sociales; mais si le passé peut en soi être interprété comme prophétique, cela paraît difficile ici où les aoristes de 51-53 sont encadrés entre ceux qui précèdent et celui du v. 54. La troisième opinion ne peut: guère s'appuyer sur l'existence de l’aoriste gnomique, qui est douteuse dans la koiné (Rader. p. 12%; cf. Ποῦ. ὃ 333). Il faut donc supposer que les aoristes répondent à des parfaits hébreux, mais cela n'empêche pas de leur attribuer la nuance de la dernière opinion (Holtz.) qui explique les aoristes comme une suite des précédents, ἐπέδλεψεν et ἐποίησεν, de telle sorte que l’idée générale ἃ son point de départ historique dans la situation présente. Ce que Dieu fait d'ordinaire, il l'a fait spécialement dans la circonstance présente dont Marie comprend qu'elle est le début du règne de Dieu.
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Cf. 1 Sam. 11, 7 : Κύριος πτωχίζει καὶ πλουτίζει, ταπεινοῖ καὶ ἀναψυχοῖ, mais c’est ἃ Eccli. x, 14 que ressemble le plus ce passage : θρόνους ἀρχόντων καθεῖλεν ὃ κύριος, καὶ ἐκάθισεν πρᾳεῖς ἀντ᾽ αὐτῶν. C'est la même pensée dans Ps. cxvr, 6 et: Job. xu, 49; v, 11; ΕΖ. xx, 26. L'idée peut être tout à fait générale, et c'était mème un lieu commun chez les Grecs, suggéré par les fréquents changements de la fortune; Euripide (Troad. 612 5.) : δρῶ τὰ τῶν θεῶν ὡς τὰ μὲν πυργοῦσ᾽ ἄνω, τὰ μηδὲν ὄντα, τὰ δὲ δοχοῦντ᾽ ἀπώλεσαν. Mais cette idée trouvait une application spéciale dans l'œuvre messianique; le fils de l’homme « renversera les rois de leurs trônes » (Hénocn, livre des Paraboles, xLvr, 5). Des usurpateurs avaient envahi le trône de David, Dieu devait les renverser (Psaumes de Salomon xvr, 8), pour les remplacer par le Messie, comme au début de la dynastie le jeune David avait été mis à la place de Saül. Il est possible que ces pensées se soient présentées à l'esprit de Marie, après la promesse de l'ange que son Fils occuperait le trône de David. Les δυνάσται sont les souverains qui n'ont pas droit au titre de rois (Dirrexs. Or. 229, 11; 383, 173, etc.); ici en général les princes; ταπεινούς ἃ son sens ordinaire : ceux qui sont dans une condition modeste. 53 πεινῶντας ἐνέπλησεν ἀγαθῶν nai πλουτοῦντας Ως γηεενούς. 55 εις τὸν αἰωνα (TH V) σὰ εὡς αἴωνος (S).
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Jei encore on peut citer I Sam. u, 5 : πλήρεις ἄρτων ἠλαττώθησαν, καὶ ἀσθενοῦντες (ou πεινοῦντες) παρῆκαν γῆν, mais aussi Ps.xxxn, 11; cvi, 9. L'image est celle d'une cour. Selon la coutume orientale, les riches se présentent avec des présents et en recoivent de plus considérables de la part du monarque qui ne veut pas se laisser vaincre en générosité; les pauvres sont tenus à l'écart. C'est ce qu'Éliphaz reproche à Job : (xxu, 7 55.) ἀλλὰ πεινώντων ἐστέρησας ψωμόν ἐθαύμασας δέ τινων πρόσωπον... χήρας δὲ ἐξαπέστειλας κενάς. Il n'en est pas de même de Dieu. Ceux qui ont faim s'adressent à lui, et il leur donne en abondance : « si j’ai faim, je crierai vers toi, ὁ Dieu, et tu me donneras » (Ps. Salomon, v, 40); les riches croient que tout leur est dù; il les renvoie à vide. Le rapport immédiat entre Dieu, d'une part, et les pauvres et les riches, d'autre part, prouve bien qu'il ne s'agit pas d'une révolution sociale qui met les uns à la place des autres, mais de l'attitude de Dieu envers ceux qui demandent humblement, et ceux qui se croient le droit d'exiger. La suite suggère qu'il s’agit des biens messianiques que ne désirent pas ceux qui sont contents de leur situation dans le monde. Au contraire ce sera le paradis des pauvres (Ps. 1xxu, 4.142, très messianique). Quant aux riches, Dieu ne leur enlève pas leur richesse, mais il ne leur donne pas ses biens. C'est ce qui résulte des textes semblables où ceux qu'on renvoie à vide ne sont pas dépouillés, mais frustrés de ee qu'ils pensaient recevoir, Judith, 1, 11; Me. χα, 3; Le. xx, 40, et ce doit être aussi le sens Job. xxu, 9 (contre Schanz, Hahn, etc.).
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Cf. Is. χιι, 8 8. παῖς μου Ἰακώδ͵.. οὗ ἀντελαδόμην οἱ Ps. xcvIt, 3 ἐμνήσθη τοῦ ἐλέους αὐτοῦ τῷ Ἰχκώδ, Mais ce sont à peine des réminiscences ; le verbe ἀντιλαμβάνομαι tout à fait comme dans Diodere de Sic. xt, 43 ὥστε δοκεῖν τὸ θεῖον ἀντιλαμ.- βάνεσθαι τῶν Ἑλλήνων, d'une intervention divine en faveur de quelqu'un. παῖς est l'équivalent de l'hébreu 72y, serviteur, comme dans Is. L'infinitif μνησθῆναι n’est pas final (Weiss), mais plutôt consécutif, comme s’il y avait ὥστε, cf. II Esdr. γι, 22; Épicr. 1v, 4, 50 (Rader. 154). Quand Dieu « se souvient » de quelqu'un, c’est qu'il intervient en sa faveur; cf. Gen. vin, 1; xix, 29; Ex. u, 26; 1 Regn. 1, 49. Dans tous ces cas, le souvenir est antécédent à l'action, comme l'exige la nature des choses; il semble donc que μνησθῆναι ne s'explique complètement que comme une traduction de linfin. avec 2; au moment où il s'est souvenu, Vg.- Clém. recordatus. Mais ce serait changer le texte. Tout cela indique assez clairement que le salut est commencé et que Dieu va entrer en scène.
Ce qui suit est évidemment messianique de l'aveu de tous, et se rattache pour le rythme à ce qui précède.
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τῷ ‘AGpdæu d'après les modernes depuis Cajetan, ne peut être l'explication de πρὸς τούς, à cause de la différence des cas (contre syrsin. Mald., etc.); il se rattache au v. précédent, à μνησθῆναι : Dieu s’est souvenu de sa miséricorde en faveur d'Abraham, et de sa postérité. Il fant donc regarder 55* sinon comme une parenthèse, du moins comme une incise destinée à. expliquer l'emploi de μνησθῆναι; Dieu s'est souvenu de ce qu'il avait promis. [l résulte du texte grec qu'Abraham est regardé comme vivant d'une certaine facon (cf. Le. xx, 38) et qu'il est appelé lui aussi avec sa race à bénéficier des biens messianiques. H s'agit en effet de sa personne (καὶ τῷ σπέρματι), non du peuple descendu de lui .comme dans Mich. vu, 20 δώσει εἰς ἀλήθειαν τῷ Ἰακώδ, ἔλεον τῷ ᾿Αδραάμ, καθότι ὥρμοσας τοῖς πατράσιν ἡμῶν (cf. ΠΙΉΘΡΤ. xxu, 51). Le salut est donc individuel. Il n’est question que de la race d'Abraham, mais la bénédiction d'Abraham devait s'élendre à toutes les nations (Gen. xn, 3). Le cantique est à l'aurore de l’Incarnation rattaché à la prophétie qui s'adresse à Israël, comme instrument du règne de Dieu. εἰς τὸν αἰῶνα marque le caractère définitif de ce règne et ne doit pas être trop lié à τῷ σπέρματι.
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Luc préfère ordinairement σύν à μετά, οἵ, vi, 38.54; xx, 1: xxu, 14.56 où Mt. et Mc. ont μετά ou καὶ dans les passages parallèles (cf. Introd. p. cxix). Les avis sont partagés à peu près également sur la question de savoir si Marie a assisté à la naissance de Jean. D'après l'ordre du récit, elle était partie avant. On répond que Luc termine ce qui regarde Marie avant de commencer un autre épisode, comme il mentionne l'emprisonnement du Baptiste avant de parler du ministère de Jésas (m1, 20.21). Mais en cet autre endroit il s'agit d’une parenthèse qui ne peut tromper personne, puisque le baptéme de Jésus par Jean vient aussitôt après. En soi le texte de Luc suggère que Marie est partie avant les faits qui vont suivre. C'est l'opinion la plus générale des Grecs (contre les Latins) avec la raison décisive d'après les convenances orientales qu'ils connaissaient, qu'au moment de l'accouchement la maison de Zacharie n'était plus la place d'une vierge. Catena : ἤν γὰρ αἴδιος ἕν τῇ παναγίᾳ παρθένον παρθενική, On objecte la charité : aussi Marie resle-t-elle anssi longtemps que ses services sent utiles; elle se retire lorsque d'autres doivent venir en aïde à Élisabeth. D'après Éphrem (Hoes. 18), Marie retourne après trois mois auprès de son mari, pour qu'on voie bien qu'elle ne le fuit pas; elle n’est pas restée plus longtemps parce que le Seigneur ne devait pas rester comme serviteur devant celui qui était son esclave (Jean). Loisy οἱ Harnack ont déduit de σὺν αὐτῇ que le Magnificat avait été prononcé par Élisabeth; elle est toujours censée présente, tandis qu'il faut de nouveau nommer Marie. L'argument ἃ paru assez topique à Mer Ladeuze (4. L.); il ἃ supposé que le Magnificat, altribué à Marie par Luce, ne figurait pas d'abord dans ce contexte. Mais Le. n'a pas écrit Μαριὰμ δέ, et il ne pouvait se dispenser de mettre Marie en scène au départ comme à l’arrivée. Après tout un cantique, il n'était que juste de prononcer de nouveau son nom; cf. v. 38; v. 39, I eût certes pu écrire « avec Élisabeth » comme syrsin. pes. Diat.-ar., mais σὺν αὐτῇ ne pouvait créer aucune équivoque, et était préférable à cause de l'entrée d'Élisaheth au v. 57. Au v. 41, Luc n'a pas reculé devant la répétition, mais elle s'imposait pour éviter l’équivoque sur αὐτῆς. On a expliqué le Magnificat, sans se préoccuper de la division en strophes, qui doit plutôt être fixée par le sens des phrases. Schanz, Plummer (cf. RB. 1895 p. 166) encore Klost. admettent quatre strophes : (46-48; 49 et 50; 51-53; 5% et 55). Mais il paraît plus sùr d'en compter cinq, soit d’après le rythme, soit d'après le seus. Le cantique ἃ été traduit en hébreu par le P. Zorell (Zeitschrift für kath. Theol., 1905 p. 754 ss.) et par M. Grimme (Die Oden Salomos, p. 141), et tous deux ont abouli à cinq grands vers (distiques ou tétrastiques), comprenant dix accents. Quoi qu'il en soit des accents, la traduction élant le plus souvent nécessitée par les réminiscences de l'A. T., les deux auteurs ont naturellement abouti au même rythme et on obtiendrait des résultats à peu près semblables avec l'araméen. Mais ce qui est décisif, c’est que ὅτι au v. 49 dépend aussi clairement de ce qui précède que ὅτι du v. 48: Il faut donc commencer une phrase (Nestle, Soden), c'est-à-dire une strophe à ἰδοὺ γάρ, 48. Les deux dernières strophes sont très marquées, 52 et 53, 54 el 55. Il reste donc une strophe pour les vv. 50 et 51, qui contient d’ailleurs une opposition parallélique entre ceux qui craignent Dieu et les orgueilleux. La marche du cantique serait donc celle-ci. Dans la première strophe, Marie rend grâce à Dieu de la faveur qu'il lui ἃ faite, à elle son humble servante. Dans la seconde, elle relève encore la grandeur de cette grâce, montrant clairement qu'elle interprète la situation comme Élisabeth, qui l’a saluée mère du Messie. Cette disproportion entre sa bassesse et l'œuvre que Dieu veut accomplir lui suggère dans une troisième strophe que c’est une œuvre de miséricorde. Dieu, miséricordieux pour ceux qui le servent, a en horreur les orgueilleux. C'est que ses voies ne sont pas celles des hommes. 11 se plaît à élever ce qui est bas, à abaisser ce qui est haut. Cette pensée exprimée plus d’une fois par les sages, suppose l'intervention de Dieu dans les choses humaines; Marie voit cette intervention déjà commencée, et Dieu distribuant ses biens sans acception de personnes, répondant aux vœux des pauvres, renvoyant loin de lui les riches. C’est, dans la quatrième strophe, l'application du principe posé par la troisième à des catégories sociales qui représentent en fait les fidèles de Dieu οἱ les orgueilleux ses ennemis. La dernière strophe insiste sur le salut commencé, que Dieu poursuivra, se souvenant de ses promesses. Quoi qu'il en soit d’ailleurs d'une différence dans l'interprétation du rythme, le sens général n’est pas douteux. Il n’est pas douteux non plus que Marie n'ait suivi d’assez près le cantique d'Anne. Sans doute les ressemblances verbales sont moins frappantes avec ce cantique qu'avec d’autres passages, mais nulle part on ne trouve un ensemble aussi semblable pour la suite des idées. Le cantique d’Anne, placé dans la bouche d'une femme, d’une mère, débute par l'action de grâce et la louange du Saint; il poursuil par une condamnation de l’insolence orgueilleuse que nous croyons retrouver dans Le. 1, 51. Puis les grandes transformations opérées par lahvé : les forts brisés, les faibles devenus forts; les rassasiés mendient, les affamés sont à leur aise. Le cantique se ter - mine par une vue sur le jugement de Dieu et sur le Messie. Que le cantique du livre de Samuel ait été composé d’abord pour lui-même, cela est bien établi par le P. Dhorme (Les livres de Samuel, ad. loc.), mais il n'en était pas moins devenu le cantique d'Anne. Étant messianique par sa nature et placé dans la bouche d’une femme, il s'offrait naturellement comme une ébauche du cantique de la mère du Messie. Il n’en est que plus remarquable que le Magnificat ne s'attache pas davantage à ses expressions. Le Magnificat n’est pas composé avec un livre. IL suppose la connaissance du thème d'Anne et les sentiments exprimés par les psaumes, le tout fondu dans une composition originale. Les catholiques qui l’attribuent à Marie sont tentés d’atténuer la ressemblance avec le cantique d'Anne, parce que Loisy, Harnack, etc. en ont argumenté pour l'attribuer à Élisabeth, stérile comme Anne. Mais il n'était pas nécessaire que les deux situations se ressemblassent de tout point. L'ange lui-même avait comparé la situation de Marie à celle d’Élisabeth; Marie a pu songer à celle d'Anne. Mais précisément elle évite l’allusion à la stérilité qui se trouvait dans son cantique. Élisabeth l’aurait-elle conservée, nous ne saurions le dire, mais c'est un fait que le cantique écarte ce trait, et c’est de là seulement qu'on eût pu argumenter. On sait assez à quel point les Juifs avaient coutume de s'inspirer de l'Écriture, sans se préoccuper aucunement des circonstances historiques du contexte. Le cantique d'Anne est un cantique messianique, Marie l'adapte à sa personne. La ressemblance permet seulement d'insister sur le caractère messianique du Magnificat. Il est inutile de répondre à ceux qui voient dans le cantique un psaume juif (Hillmann, Hilgenfeld, Spitta): il faudrait en enlever ce qui le caractérise, et Msr Ladeuze (ἐ. ἐ., p. 638 s.) a bien montré combien sont arbitraires ces amputations, en particulier celle des deux derniers versets. Lui-même cependant est frappé du peu de rapport du cantique avec la scène qui vient de se passer entre Marie et Élisabeth, et il incline à penser que ce cantique, composé soit par Marie, soit même par un membre de la communauté chrétienne, n’a pas été composé dans cette circonstance. La composition du cantique par un chrétien a bien peu de vraisemblance. Il lui eût été presque impossible de ne pas insister davantage sur la personne du Sauveur. Si l’on ἃ pu soutenir que le cantique est d’origine juive, c’est qu'il ne dit rien de ce qu'a fait Jésus. Un chrétien, composant librement un cantique mis dans la bouche de sa Mère, se serait-il abstenu de lui prêter quelque prophétie sur le rôle de son Fils? N'est-ce pas la tendance de toutes les apocalypses? Or le cantique ne contient qu'une prophétie, celle qui répond exactement à la félicitation d'Élisabeth. On supposerait plutôt avec Harnack que c'est Luc lui-même qui ἃ composé le cantique, et qui a eu le tact assez fin pour lui donner la tonalité des circonstances. Et de fait Harnack ἃ signalé quelques particularités de son style. Maïs personne ne nie qu'il l’ait rédigé; seulement il est si manifestement sémitique dans tous les détails, beaucoup plus que le reste même de la narration, que le rôle de Eue s'est borné, selon toute apparence, à celui de rédacteur. On peut aceorder à Με Ladeuze que le Magnificat n'a pas été inspiré à Marie tout d'abord par la situation de la Visitation ; elle se concentre, il est vrai, dans la pensée de ce que Dieu ἃ fait en elle à Nazareth. Mais aussi est-ce de ecka qu'Élisabeth l'a félicitée. Le tressaillement de Jean n'était qu'un signe, et en somme Marie répond une fois du moins et avec précision à un mot de sa cousine, ce qui suffit. Rien n'empêche de croire que ces pensées aïcnt été l'épanouissement de sa reconnaissance depuis l’Annonciation, et surtout en chemin, et qu’elles aient pris déjà une forme presque définitive au moment où Marie leur laissa un libre cours en constatant que sa cousine était informée. On ne trouve dans le cantique aueune pensée recherchée, et, disons-le ouvertement, aueune image originale. Peut-être a-t-on quelquefois exagéré sa valeur littéraire; il contient trop de réminiscences pour faire beaucoup d'honneur au génie poétique. Pourquoi attribuer à Marie une supériorité profane dont son Fils n'a pas non plus fait de cas? En revanche tout y coule de source, et l'Église admirera toujours le sentiment religieux de l’humble servante qui ne voit que Dieu dans la gloire qui l'attend. Elle ἃ compris la bonté de Dieu pour les petits, et sa compassion poue les pauvres. Ce seront les sentiments de Jésus.
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ἐμεγάλυνεν, dans.le sens propre, et non pas comme au v. 46; d'après l'usage des LXX, faire un large emploi (5731), d'un bien, cf. Gen. χες, 49; 1 Regn. xu, 24 (B); Ps. xvu, 50, ou d’un mal (Ps. xc, 9). C'était un grand aete de bonté envers Élisabeth, un miracle. — συνέχαιρον, cf. xv, 6. 9. Dans les trois cas la Vg. ἃ traduit congratulari. Le rapprochement avec le v. 14 suggère plutôt se réjouirent avec elle. On comprend, par les eireonstances de cette naissance, que c'est un sujet de joie pour d'autres que pour les parents. Ambr. habet sanctorum editio laetitiam plurimorum, quia commune est bonum.
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La circoncision le huitième jour (Gen. xvu, 12; xxr, 4; Lev. xu, 3). Ils viennent pour le circoncire, c’est-à-dire, les voisins et les parents. Cet office n'était pas réservé aux prêtres, puisque des femmes mêmes pouvaient l'aecomplir (1 Mac. τ, 60; IE Mac. vi, 10; Jos. Ant. ΧΗ, v, 4). Mais comme cette opération chirurgicale demande une certaine dextérité et de la pratique, il est vraisemblable qu'en chaque endroit il y avait comme aujourd'hui un mohel qui s'en chargeait. Il est iei compris parmi ceux qui viennent, ou plutôt on vient avec lui. L'usage de donner un nom aux garcons au moment de la cireoncision pouvait s'appuyer chez les Juifs sur ce que Dieu changea le nom d’Abram et de Saraï en ordonnant la circoneision (Gen. xvu, ὕ. 13). D'ailleurs cela est dans la nature des choses. Les tribus qui pratiquent tard la circoncision changent alors le nom “de l'enfant (Etudes sur les religions sémitiques, 2 04. p. 243), parce qu'il commence alors comme une nouvelle vie religieuse. Quand la cireoncision se pratiqua presque à la naissance, on dut donner le nom à ce moment. Le nom, ordinairement théophore, marquant un rapport de l'enfant avec la divinité, venait à propos au moment où il entrait dans son alliance. — ἐκάλουν (imparf. de conatu) s'entend sans doute du mokhel et de ceux qui l'accompagnaient, qui déjà nommaient l'enfant Zacharie, avant l'imposition du nom. — ἐπί, cf. Neh. vu, 63 (II Esdras, χνῃ, 63 ἐχλήθη ἐπ᾽ ὀνόματι). Le fait de donner à l'enfant le nom du père était certainement rare (on eite Fob. 1, 9; Jos. An. XIV, 1, 3; Bell. V, xin, 2), car l'usage était général chez les Grecs et assez normal chez les Sémites de distinguer les personnes du même nom par le nom de leur père. On donnait bien plutôt le nom du grand-père (papponymie) ou celui de quelque parent. Peut-être pensait-on que Zacharie, âgé et infirme, ne comptait plus guère, de sorte que son fils ne serait pas plus confondu avec lui qu'avec un grand-père.
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Élisabeth prend la parole sans avoir été interrogée; ἀποκριθεῖσα est donc dans le sens sémitique de Πὰν (cf. Introd. p. cvi et Marc, Com. Lxxxvnr). Elle veut que l'enfant soit nommé Jean, pour obéir à l'indication de l'ange, v. 13. D’après l'opinion ancienne la plus commune, elle est inspirée du Saint-Esprit. On ne peut affirmer que ce soit la pensée de l’auteur. Zacharie Ctait muet, mais il n’est pas nécessaire qu'il ait écrit sur une tablette tout le réeit de l’apparition, il suffisait qu'il eût indiqué déjà le nom de l'enfant. Dans la Genèse, tantôt c'est la mère, tantôt le père qui donne le nom; mais il semble que 16 droit du père fut de plus en plus reconnu, car c’est plus récemment qu'il l'exerce, tandis que les cas de la mère semblent appartenir au fond le plus ancien des documents.
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En fait, on ne cède pas au désir de la mère, ce qui prouve que l’ancienne coutume avait disparu, car Élisabeth aurait pu trouver un appui dans les noms des fils de Jacob qui n'étaient point empruntés à des parents.
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On fait des signes à Zacharie pour qu'il tranche la question du nom de l'enfant; il était donc sourd aussi bien que muet, ou du moins passait pour lel. τὸ τί ἂν θέλοι, tout à fait comme 1x, 46 τὸ τίς ἂν εἴη. L'optalif avec ἄν ne se trouve dans le N. T. que dans Luc (cf. Introd. p. exiv), soit au présent (Le. 1, 62; 1x, 46, xv, 30; xvir, 36; Act. vin, 313 x, 17; xvir, 18), soit à l'aoriste (vi, 11; Act. v, 25; xxv, 29). C'est donc une caractéristique de son style cultivé. L'optatif avait presque disparu dans la koine; ἄν donne ici à l'interrogation (optatif potentiel) quelque chose de révérentiel (Moulton, 197). τό devant une proposilion est aussi beaucoup plus on dans Luc; οἵ, Mt. xix, 18; Me. 1x, 23 mais Le. 1, 62; 1x, 46; xix, 48; xx, 3. - 23. 24. 37. Act. iv, 21; xxn, 30, et dans les épitres paulines. )
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πιναχίδιον, dimin. de πινακίς, dont l'hébreu rabbinique ἃ fait Dp32, tablette en bois enduite de cire, sur laquelle on écrivait à la pointe. τα ἡ ne prouve pas qu'il ait encore recouvré la parole. Ce mot rappelle l'hébreu vAN5, qui ne signifie guère plus que nos guillemets; ef. IV Regn. x, 6; 1 Mac. vin, 31; Jos. Ant. ΧΙ, 1v, 7. Cependant le grec λέγω se dit aussi d'un écrit; cf. Tuuc., en parlant d’une inscription (νι, 54) γράμμασι λέγον τάδε et les édits romains qui débutent par λέγει (Drrrexs. Or. 58%, 2 etc.). L'étonnement des assistants s'explique par l'accord du père et de la mère sur un nom étranger à leur parenté; décidément tout ce qui touche à cette naissance a quelque chose d'inattendu; on soupçonne quelque mystère. Luc affectionne ce mot comme un reflet chez les assistants du surnaturel dont ὡς sont témoins; cf. 1, τοῦ , δ. 98» ιν,
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Zacharie ἃ écrit avec fermeté : « Jean est son nom », ce qui renfermait une adhésion à l'ordre de l'ange (v. 13). La nuance ἐστίν et non ἔσται indique même que le père n'a qu'à enregistrer le nom donné par une autorité divine. Les Pères ont vu là un acte de foi dont Zacharie est récompensé en recouvrant la parole. Pour l’action surnaturelle d’ouvrie la bouche, cf. Dan. x, 16. La construction est embarrassée ; il eût fallu écrire ἐλύθη avec γλῶσσα (Mc. var, 35), au lieu de bloquer (zeugma) la langue avec la bouche. Le syrsin. ἃ supprimé plusieurs difficultés en écrivant : « Et ils dirent aussi à son père comment il voulait qu'il füt appelé; et il demanda une tablette et il y écrivit : Jean est son nom, et en ce moment même le lien de sa langue fut délié, et il bénit Dieu, et tous s'étonnèrent. » Mais ce ms. est précisément suspect d'avoir arrangé les choses, comme D, à un degré moindre : xat rapaypnua ελυθη ἡ γλωσσα αὐτου και εθχυμασαν πᾶντες ἀνεωχθη De τὸ στόμα αὐτοῦ χαι ελαλει,
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Le syrsin. et D avec leurs lecons faciles ont négligé la gradation de Lue. En présence du miracle évident, l'étonnement devient une crainte sacrée (cf. sur v. 12). Il serait plus naturel d'écrire φόδος après ἐγένετο (D). Blass (p. 294) pense ingénieusement que ἐπὶ πάντας précède à à cause du parallélisme avec ἐν ὅλῃ et ἔθεντο πάντες. ! ὃ — περιοικοῦντας ἃ consèrvé sa valeur de participe, régissant αὐτούς (Zacharie et Élisabeth). Sur 1 ὀρεινή cf. - Ψ' Cette fois Luc écrit comme toujours ᾿Ιουδαία. — διαλαλεῖν à l'actif dans vi, 11 (+ dans le N, T.), « s'entrelenir »; done, au passif, « être l'objet des Sas »; ῥήματα en grec « des paroles », mais τὰ ῥήματα ταῦτα est constamment dans les LXX pour nonn ὩΣ ῚΠ (avec πάντα aussi, par exemple Ex. 1v, 30), « ces choses ». C'est aussi le sens ici, tous ces événements, depuis le mutisme de Zacharie, jusqu’à sa guérison; il n'y avait aucune raison de s’entretenir spécialement des paroles prononcées, ct on ne peut pas non plus dire qu'on s'entretenait de récits dont Luc n'a pas parlé. Pour des lecteurs des Septante, il n’y avait aucune équivoque (cf. sur v. 37).
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Verset d’allure toute sémitique. ἔθεντο x. +. δ. pourrait se justifier en grec par les locutions homériques τίθεσθαι ἐν στήθεσσι, ἐν φρεσί, ἐν θυμῷ, mais la ressemblance est encore plus étroite avec ἔθετο... ἐν τῇ xapôlx αὐτοῦ (1 Regn. χχι, 12), traduction de 2292 ….ow“, tournure plus fréquente avec y (Is. Lvn, 1, sans complément). λέγοντες, « se disant en eux-mêmes », comme en hébreu et en araméen; ef. v. 63. — τί a été pris par la Vg.-Clém. dans Ὁ sens adjectival, au neutre, parce qu'il s'accorde avec τὸ παιδίον, quis.… puer. Mais il est plus conforme à l'usage classique de l'entendre comme attribut, tournant au substaniif (les syrr. coptes), quid (WW). — ἄρα ne sert guère qu'à donner de la vivacité à l'interrogation; d’ailleurs τίς ἄρα est fréquent (Kühner, $ 543, 8). . — καὶ γάρ indique une réflexion de l’auteur, et est bien traduit par etenim (contre Schanz, nam etiam); dans cette locution γάρ garde son sens propre et donne le motif de la phrase précédente; καί sert à la détacher davantage (Käühner, 8 545 note 1); sans καί et sans l'impf. ἦν, on croirait que cette incise fait partie des réflexions des voisins (syrsin.). — χεὶρ χυρίου, propre à Luc, ef. Act. χι, 21; x, 11, quoique d'autres passages mettent en scène la main de Dieu par ex. Heb. x, 31; μετά indique le secours (Act. χι, 34), ἐπί la punition (Act. xi4, 41). La réflexion était bien justifiée par les miracles qui avaient précédé et suivi la naissance de Jean. La dernière remarque de Luc insinue qu'on crut s’apercevoir aux premiers agissements de l'enfant que le Seigneur exercçait envers lui une Providence spéciale. IE ne semble pas qu'il soit question de mouvements extraordinaires comme dans certaines locutions de l'A. T. (Ez. x, 3; im, 14 etc.).
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On admet généralement que le Benedictus a été prononcé au moment de la naissance du Baptiste. Cependant Luc a distingué bérè Dieu, probablement le remercier de la guérison (v.-64), et prophétiser (ν. 67). Ce n'est pas sans motif qu'un écrivain aussi délicat a mis une pause entre la naissance du Baptiste et le Benedictus. Le cantique de Zacharie, en effet, n'est pas consacré entièrement à l'enfant; la première partie regarde le salut comme commencé. Si Marie élait présente et si sa pr'sence a inspiré Zacharie, comme le pensait Origène (Hom. 10), il ἃ pu faire une allusion actuelle à sa situation comme à la naissance de Jean. Mais Lue ἃ insinué que Marie n’était plus là, et qu'il y a un certain intervalle entre la naissance de Jean et le cantique. Le cantique est donc la réponse de Zacharie à la question qu'on se pose pour Jean, et cette réponse comprend tout ce que la présence de Marie a révélé aux deux époux.
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Premier stique. Of. εὐλογητὸς Κύριος 6 θεὸς Ἰσραήλ, à la fin du premier livre du psautier (χε, (χα), 14), et les autres clausules, xxx (cxxn), 48; ExxxvIm (Lexxix), 53; cv (ον), #8 et pour le second demi-stique : ex (x), 9 : λύτρωσιν ἀπέστειλεν τῷ λαῷ αὐτοῦ. L'idée de la « visite » est empruntée à l’A. T. Dieu visite soit pour secourir, soit pour juger. S'il visite ses amis (Gen. L, 24. 25; Ex. m1, 46; xu, 19; xxx, 12), c'est le salut, quand bien même il y aurait à pardonner (Is. xxur, 17). Aussi attendait-on la visite (Sap. m1, 7), une visite de miséricorde ὅτι ἠλέησεν ὃ θεὸς Ἰσραὴλ ἐν τῇ ἐπισκοπῇ αὐτῶν (Ps. Salomon, x, 2); c'est aussi ce que parut être la manifestation de Jésus (Le. vir, 16). Le verbe est employé au moyen ici et Eceli xxxir (xxxv), 24, sans régime, comme une sorte de terme technique « faire la visite » (ef. Act. xv, 14). λύτρωσις est le rachat, la délivrance des ennemis, si souvent opérée par Dieu dans le cours des siècles, afin que le peuple puisse mieux servir le Seigneur, cf. v. 75. Les aoristes, semblables à ceux du Hagnificat, montrent le salut déjà commencé.
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Deuxième stique. La corne, symbole de force, emprunté au taureau; ef. I Sam. τι, 10; Ps. χνηι, 35 cxxxit, 17; Ez. xxx, 24; cf. Horace, Carm. 11, 21, 18 addis cornua pauperi. Noter encore l’aoriste. Zacharie ἃ appris que le salut est commencé par la visite de Marie; il fait done allusion à la conception du Messie, et il regarde Marie comme élant de la maison de David; c'est du moins le sens le plus naturel. David est παῖς « serviteur » de Dieu, comme Act. 1v, 25.
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Deuxième distique, premier stique. χαθώς, comme v. 55; mais avant de remonter à Abraham, Zacharie rappelle les prophètes, dans les termes de saint Pierre : ὧν ἐλάλησεν ὁ Gens διὰ στόματας τῶν ἁγίων ἀπ᾽ αἰῶνος αὐτοῦ προφητῶν (Aet. τπ, 24), mais par allusion à la promesse faite à David. C’est alors que commence le rôle des prophètes, en particulier celui de Nathan (11 Sam. vi, 42). ἁγίων est une épithète des prophètes, comme Sap. χι, 4, paree qu'ils sont eonsacrés au service de Dieu; ἀπ᾽ αἰῶνος, Do, pour un temps reculé comme eelui de David; ef. Hés. Théog. 609.
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Deuxième stique. σωτηρίαν en apposition avec ἷΝ αωτηρίας dont il est le développement explicatif. Opposition parallékique entre les ennemis et ceux qui haïssent, comme Ps. εν (vi), 10 : καὶ ἔσωσεν αὐτοὺς x “ειρῶν μισούντων, καὶ ἐλυτρώσατο αὐτοὺς ἐχ χειρὸς ἐχθροῦ (à propos des Égyptiens et du-passage de la mer Rouge), où comme Ps. xvir (xviu), 18 au futur. La délivrance de l'Exode est le type de toutes les délivrances futures; Dieu ἃ toujours Fintention, en sauvant son peuple, d’en faire mieux son peuple, ainsi qu'au Sinaï.
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Troisième distique. Tout à fait la même pensée que v. 5#b et 55, 73 Bpnov ὃν ὥμοσεν πρὸς ᾿Αβραὰμ; τὸν πατέρα ἡμῶν, τοῦ δοῦναι ἡμῖν pe ἐχ χειρὸς ἐχθρῶν ῥυσθέντας avec les infinitifs consécutifs comme v. 54b. Ceux qui commencent une troisième strophe au v. 73 rompent cette symétrie. L'alliance, d'après Lév. xxvi, 42, n'est pas seulement l'alliance du Sinaï, mais celle que Dieu a contractée avec Abraham, Isaac et Jacob (cf. Ps. cv, 8). Dans le passage du Lévitique, Dieu s'en souvient après que le peuple s'est repenti, ce qui explique la présence de μνησθῆναι après ποιῆσαι comme un développement ultérieur de l’action de Dieu. Il semble donc que 72 signifie pardonner les péchés des pères. D'autres (Schanz, Plum. ete.) suppose que les Pères sont associés au salut par sympathie : ἐπαισθόμενοι γὰρ τῆς εἰς ἡμᾶς εὐεργεσίας, χοιγωνοὶ γίνονται τῆς εὐφροσύνης (Cafena). — ὄρκον ὅν (Blass-Deb. $ 295) n’est pas l'attraction ordinaire du relatif, qui serait τοῦ ὄρχου οὗ, mais ce n'est pas non plus l'attractio inversa, dans laquelle le substantif se met au cas du relatif, car dans ce cas ce substantif commande la phrase, tandis qu'ici il dépend de ce qui précède. C'est un hébraïsme comme TÈN Op (Gen. xxxix, 20 etc.) Le serment fait à Abraham comprenait sa bénédiction pour sa. race : multiplication, possession de la terre promise (Gen. xxn, 17).
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Quatrième distique. Nous avons enfin le terme et la finalité de cette longue période; tandis que les infinitifs précédents étaient consécutifs (s. ent. ὥστε), τοῦ δοῦναι marque le but que Dieu se proposait. Si l'idée précédente du salut est reprise sous sa forme négative de la délivrance des ennemis (ῥυσθέντας à l’acc. malgré quiv à cause de λατρεύειν dont il est sujet) comme un point déjà acquis en perspective, on atteint enfin le point culminant, qui est de servir Dieu en saïnteté et en justice. τοῦ δοῦναι dépend donc directement de ὥμοσεν (Jér. x1, 5), mais aussi de toute la période antécédente. — ἀφόδως est à rapprocher de λατρεύειν, servir sans crainte, après avoir été délivrés. Chacun profitera de cette délivrance sa vie durant; la perspective messianique est ‘indéfinie, La sainteté et la justice se trouvent en Dieu (Sap. 1x, 3); dans l'homme la première indique plutôt la disposition intérieure de l'âme, la seconde la pratique des vertus, car il ne s’agit pas de religion envers Dieu et de justice envers le prochain; c’est la justice du v. 6, devant Dieu, c'est-à-dire l’accomplissement parfait de ses préceples. Cette perfection morale n'était pas contenue explicitement dans la promesse faite à Abraham; c'était l'idéal messianique des âmes religieuses, délivrance des ennemis, paix, règne du bien. La personne du Messie est beaucoup moins en relief que dans la plupart des documents contemporains (cf. Le Messianisme… Ῥαδϑίπι); ιϑ BeneJictus observe la même réserve que le Magnificat.
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πασας τας ἡμερας (Τ' S V) et non πασαις ταις Ἡμέραις (H).
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πρὸ πρόσωπον (T 5 V) plutôt que ενωπιον (Η).
Deuxième partie du cantique; cinquième distique. Καὶ σὺ à: (εἴ, Esch. Prom. καὶ σὲ δ᾽ ἐν τούτοις λέγω) indique que l'idée est différente et cependant connexe. Zacharie s'adresse à l'enfant pour donner plus d’accent à ses paroles, sans qu'il soit nécessaire de lui prêter la raison. L'ange n'avait pas dit que Jean serait prophète; mais un autre Élie ne serait-il pas prophète? L'enfant sera donc prophète, alors que depuis longtemps il n’y avait plus de prophètes (Zach. xur, 2), et sans doute le dernier des prophètes, car il précédera immédiatement la venue du Seigneur, comme l'ange l'avait annoncé (v. 17), conformément à Malachie (πι, 1). La réminiscence d'Isaïe (x, 3) ajoute le rôle de préparer les voies; cette idée serait un peu disparate si l'auteur l’avait entendue comme dans le contexte d'Isaïe de faire matériellement les routes, selon l'usage oriental encore actuel, avant l'arrivée des princes; mais peut-être pensait-il au courrier qui précède le prince et fait préparer les gites; d’ailleurs ce sont des voies spirituelles , comme l'explique le v. suivant. Le Seigneur est Dieu, comme au v. 17, et non le Messie comme tel (contre Schanz); car le rôle humain du Messie n'est pas ici mis en relief. Les faits devaient révéler le vrai sens de la prophétie.
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Sixième distique. τοῦ δοῦναι, marque la finahité, mais explique en même temps le rôle du précurseur. Ge rôle est très difficile à déterminer avec précision. Holtz. et Plum. rattachent ἐν ἀφέσει à σωτηρίας, Le Baptiste apprendra au peuple que le salut ne consiste pas dans un succès politique national, mais dans la rémission des péchés. Si σωτηρία est employé dans un sens différent du v. 74, c'est précisément parce que l’ancienne prophétie sera expliquée au sens moral. Irénée (πι, 10, 3) Schanz et Knab. rattachent ἐν ἀφέσει à γνῶσιν σωτηρίας, ce qui revient presque au même. B. Weiss raitache ἐν ἀφέσει à δοῦναι, en prenant γνῶσιν moins au sens de « notion » qu'au sens d’ « intimation »; Jean ne remet pas les péchés; il annonce que le salut est comméncé et que la période de la rémission est ouverte, prélude du salut final. Et en effet il prêchera le baptème de pénitence en vue de la rémission des péchés (Mc. 1, 4). L'idée est Γ juste, mais paraît moins près du texte.
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επισχεψεται (Η) plutôt que ἐπεσχεῴατο (T S V).
La preuve que c'est Dieu qui remet les péchés, c'est que cela vient des entrailles de sa miséricorde. σπλάγχνα ἔλεους comme σπλάγχνα οἰκτιρμοῦ (Col. ur, 12), tournure hébr. par le gén. de qualité, quoique cette expression ne se trouve pas dans l'A. T. Les entrailles, comme chez les Grecs et comme en latin et en français, sont considérées comme le siège de la compassion. — érroxéperar est attesté par N BL W syrsin. pes. copl. arm.; ἐπεσκέψατο par le correcteur de N, À CG D, le torrent des onciaux et des minusc. anc.-lat. vg. Ir. (im, 40, 2), syr.-phil. L'impf. doit avoir été introduit pour se consormer au v. 68, ce qui donnerait en effet une inclusio plus parfaite. Mais le futur, plus difficile à entendre, cadre mieux avec le rythme du cantique. Si la première partie regarde le salut comme commencé, la deuxième partie en suit la réalisation dans l'avenir. Plum. cite le Test. des XII patriarches, Lévi, 1v, 4 Eux ἐπισκέψεται Κύριος πάντα τὰ ἔθνη ἐν σπλάγχνοις υἱοῦ αὐτοῦ qui ne se trouve pas dans la première recension de la version arménienne et ne peut être qu'une imitation de notre verset. — ἀνατολή (Lévi, 1v, 3 : καὶ ὡς ἥλιος ἔσῃ παντὶ σπέρματι Ἰσραήλ), littér. « dever », du soleil ou d'une étoile. C'est le soleil, plutôt qu'un astre, comme dans Mal. ni, 20; cf.
1:79
Septième distique. ἐπιφᾶναι au lieu de ἐπιφῆναι (ættique). Infin. oonisntié, suivi d'un infin. final, τοῦ κατευθῦναι, comme aux vv. 72 et 74. L'ombre de la mort est simplement une ombre très épaisse, car il faut ponctuer l'hébreu nano et non ny. La traduction grecque suit la ponctüation massorétique. D'après ce qui précède, cette ombre et cette obscurité sont celles du péché, comme dans le Ps. cvi (cv), 10 : καθημένους ἐν σκότει χαὶ σχέᾷ θανάτου. — C'est cette ombre que vient éclairer la lumière messianique; cf. Is. 1x, 2 ἐν σχότει, ἴδετε φῶς μέγα ... ἐν χώρᾳ au θανάτου, φῶς λάμψει. On dirait de voyageurs qui se sont assis parce qu'ils craignent de s'égarer durant là nuit, et qui attendent le lever du jour pour se mettre en marche. L'image n’exige rien de plus, quoique, dans les textes semblables, ceux qui sont assis dans l'obscurité sont en prison et ont des entraves aux pieds (Ps. ον, 14; Is. xcur, 7). — La lumière suffit pour diriger dans le droit chemin (cf. Ps. xxxix (xL), 3); κατευθύνω indiquant déjà qu'on est dans la bonne direction, εἰς semble marquer le but; ὁδὸς εἰρήνης n’est donc pas seulement un chemin tranquille (Is. zix, 8), mais la voie qui conduit à la paix indiquée déjà aux vv. 74 et 75. Les deux partics du cantique se terminent sur la même note. La division en strophes du Benedictus n’est pas plus certaine que celle du Magnificat. Klostermann en compte cinq : (68-69); (70-72); (73-75); (76. 77); (78. 79). Mème si l’on considère l'unité de la période comme le principal élément qui fait l'unité de la strophe, il n’y a ici que deux strophes, puisqu'il n'y ἃ que deux phrases : 68-75; 76-79. Le cantique de Zacharie ne fait pas plus allusion que celui de Marie à la carrière humaine du Messie. Mais il insiste davantage sur les temps messianiques, et, ce qui est assez naturel, sur le rôle de Jean. Or le personnage auquel Jean doit servir de précurseur n’est autre que Dieu lui-même. Comme Zacharie a affirmé cependant que le salut était commencé, et dans la maison de David, et, comme l'indique la place du cantique selon l’histoire, dans le sein de Marie, il faut conclure qu'il a pris très littéralement la parole de l'ange à Marie, que son fils serait nommé Fils de Dieu. ἃ tout le moins il confond absolument l’action du Messie avec celle de Dieu, : Η
1:80
Le début comme τι, ἀθ. Dans Jud. xur, 24, χαὶ ηὐξήθη (A) au passif, parce que les LXX emploient toujours αὐξάνω au sens transitif, comme I Cor. 1u, 6.7 etc., tandis que Luc l'emploie toujours au sens neutre, cf. x, 27; xt, 49; Act. vi, 7; vi, 17; χει, 24; xix, 20. ηὔξανεν indique la croissance physique; ἐκραταιοῦτο est déterminé par πνεύματι. Son esprit, lui aussi, grandit et domine sa conduite. ἐν ταῖς ἐρήμοις. Le. emploie encore le plur. fém. v, 26; vu, 49, quand il s'agit d'un point indéterminé : Jean n'avait point de résidence fixe. Ces déserts ne peuvent être que ceux qui s'étendent à l’est d’une ligne tirée de Jérusalem ἃ Hébron, les déserts de Juda. L'endroit qu'on montre comme le désert de saint Jean, à trois quatts d'heure au sud-sud-ouest de ‘Aïn Karim n'est point un désert. Rien n'indique que l'enfant ait eu un rapport quelconque avec les Esséniens. On dirait qu'il est dans le désert, comme le peuple à po ὁ - la pour être plus livré à l'influence de l'Esprit de Dieu. Luc donne entendre qu'il n’a eu aucun rapport personnel avec Jésus, — malgré pe, τυ chefs-d'œuvre de la peinture —, jusqu’au jour où il se montra publiquement à Israël ; ἀνάδειξις, action de proclamer ün magistrat; ici manifestation. C'est Jean lui-même qui se manifestera, mais c'est aussi Dicu qui le tient en réserve pour le manifester (II Mac. 11, 8) au moment voulu, l'Éyévero δὲ ἐν ταῖς ἡμέραις ἐχείναις ἐξῆλθεν δόγμα παρὰ Καίσαρος tt, 1-20. La NATIVITÉ DE δέβυβ.
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1. Raccordo col III Vangelo (1, 1-11). Prologo con dedica a Teofilo e richiamo all'Ascensione di Cristo (cf. Lc. 1, 1-4 e 24, 44-53).
… Si sa che verso l'anno 60, al tempo della composizione del III Vangelo, esistevano già parecchie compilazioni (Lc. 1, 1 sgg.) intorno ai fatti della vita di Gesù. …
… Presenta un testo ibrido: Mt.-Lc. 8, 13-24 si avvicinano a A(niticheno) (in Matteo, su 1505 varianti, 1205 concordano con A: le altre con B e D in Luca, 1112 con A, 189 con D, e 98 con B). Io. 5, 12-fine, e Lc. 1, 1-8, 12 concordano con B (rec. esichiana Giovanni 987 con B e 8 con A; in Io. 5-10 prevale prima B poi N. Luca, 347 con D, 126 con D e 4 con A). Mc. 1, 1-5, 30 concorda con le …
… Il prologo (Lc. 1, 1-4) allude a saggi frammentari di biografia di Gesù, che non mancavano di valore e che L. ha consultati prima di redigere il proprio lavoro.
… riferimenti profetici della vita di Gesù indusse Matteo a raccogliere alcuni episodi dell'infanzia del Cristo, che sono completati dai racconti di Luca, il quale si assunse il compito di storico ordinato e diligente della vita di Gesù fin dal suo inizio (Lc. 1, 1-4).
… Altri parlano di molte fonti scritte, aramaiche e greche, supponendole accennate nel termine δῆλγαις usato da Lc. 1, 1, ove allude alle fonti sue. Anche questa ipotesi, pur contenendo qualche elemento positivo di soluzione, da sola non dà la ragione sufficiente delle somiglianze e delle differenze fra i S.
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… Del resto è facile pensare che la c., sotto l'influenza degli Apostoli, si svolgesse con un certo ordine, secondo una comune linea e uno schema ben definito di dottrina (cf. Act. 2, 42 « dottrina degli Apostoli »; Rom. 6, 16 « forma di dottrina »; soprattutto Lc. 1, 2 fa risalire ai testi oculari, agli Apostoli, il programma della c.). In seguito poterono delinearsi, in ragione delle diverse esigenze di ambiente, particolari forme o tipi di c. (ad …
1:3
… Questa storia servirà a rinfrancare la fede dei suoi lettori (Lc. 1, 3-4).
TEOFILO (ΘΕΌΦΙΛΟΣ «AMICO DI DIO»)
Alcuni hanno supposto che T. fosse un nome fittizio, indicante collettivamente il cristiano, l'amico di Dio, ma il titolo di «eccellente» (χράτιον, Volgata optima), attribuito a T. nel Vangelo (Lc. 1,3) e negli Atti ai procuratori romani Felice (Act. 23, 26; 24,3) e Festo (ibid. 26, 25), inducono a ritenere un personaggio illustre autorevole. …
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Oltre a questo scopo primario, che risulta dal modo di presentare la materia negli A., s. Luca doveva avere altri scopi secondari: quello di confermare Teofilo e i lettori nella fede (cf. Lc. 1, 4), di mostrare l'innocenza di Paolo di fronte alle accuse dei Giudei ed anche di dare risalto all'accordo dottrinale fra i due grandi Apostoli Pietro e Paolo (cf. 9, 27; 14, 4-14; 21, 18).
… In questo senso adoperano il verbo κατηχεῖν, nel Nuovo Testamento, s. Luca, che compose il suo Vangelo per far ricordare a Teofilo ciò che aveva già imparato dal colloquio: περὶ ὧν κατηχήθης (Lc. 1, 4); designa Apollo come κατηχημένος τὴν ὁδὸν τοῦ Κυρίου (Act. 18, 25); s. Paolo, che parla nell'adunanza (ἐκκλησία) per istruire (ἵνα κατηχήσω, I Cor. 14, 19) e vuole che colui che è …
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5. Discendente di Elezzaro figlio d'Aronne, capo dell'8ª delle 24 famiglie sacerdotali stabilite da David; da lui discendeva Zaccaria padre di Giovanni Battista (I Par. 24, 10; Lc. 1, 5).
1. NELLA S. SCRITTURA. - L'episodio (Lc. 1, 26-38) ha luogo a Nazareth, lontano da Gerusalemme e dal suo Tempio, ove, sei mesi prima, s'era avuto l'altro annunzio della nascita del Precursore (Lc. 1, 5-25). A « una vergine, fidanzata ad un uomo di nome Giuseppe, del casato di David, - e il nome della vergine
… Era di stirpe sacerdotale (delle figlie di Aronne, Lc. 1, 5) parente della b. Vergine Maria, sembra per parte di madre. …
I genitori di G. B. furono il sacerdote Zaccaria (v.), che apparteneva alla classe sacerdotale d'Abia, ed Elisabetta, discendente anch'essa da stirpe sacerdotale, almeno per parte di madre (Lc. 1, 5) ed imparentata (ἡ συγγενέ = zia o cugina?) con la b. Vergine (Lc. 1, 36). Ambedue erano vecchi ma giusti ed irreprensibili (Lc. 1, 5-6); non avevano figliuoli. …
… Il suo Regno (la G. nel senso largo: Lc. 1, 5) abbracciava pertanto tutta la Palestina cisgiordanica (eccettuati i distretti di Ascalon e di Scitopoli); e a nord arrivava fino ai Wādī el-Karn, da dove verso est il confine raggiungeva Bānijās. …
… Il riannodamento ai fatti della storia profana è realizzato « dal principio » (Lc. 1, 5. 26; 2, 1-4; 3, 1-2). In seguito sono messe in rilievo le reazioni psicologiche dell'uditorio di Cristo davanti alla predicazione della parola. …
ZACCARIA, santo. - Padre di s. Giovanni Battista, ricordato in Lc. 1,5-25. 57-80.
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GOTICA, VERSIONE DELLA BIBBIA - Codice Argenteux Uppsaliensis, fol. 118°: Lc. 1, 6-14. Nel fregio inferiore i nomi degli Evangelisti Luca, Marco, Matteo, Giovanni, Codice scritto, secondo gli editori, a Ravenna, sotto Teodorico (493-526) - Uppsala, Biblioteca dell'Università.
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Le a. bibliche sono compiute da Dio (v. ANGELO DI JAMNIEH; TROFANIA) o dagli angeli; l'angelo Raffaele appare a Tobia e lo accompagna nel viaggio (Tob. 5, 5-12, 22); Gabriele appare a Zaccaria (Lc. 1, 8-22), ed a Maria (Lc. 1, 26-38); un angelo appare più volte a s. Giuseppe (Mt. 1, 20; 2, 13); gli angeli annunziano ai pastori la nascita di Gesù (Lc. 2, 8-15); un angelo conforta Gesù …
… con e; Mc. 5, 31-fine, in minore misura (186 con le Antiche Latine, 116 con D, 24 con N e 16 con B). Io. 1-5, 11 concorda con le Antiche Latine come Mc. 1, 1-5, 30. Perciò A mista con D e B predomina in Mt.-Lc. 8, 13-fine; B mista con D e A in Lc. 1, 8-12 e Io. 5, 12-fine; D in Mc. 1, 5-30 e Io. 1, 5-11; la cesserese in Mc. 5, 31-fine. Il P. 45 (Chester-Beatty) si avvicina a W per Marco e Luca. …
… mentre Zaccaria, riacquistata la favella, intonava tra le meraviglie dei vicini il Benedictus (v.), nel quale esalta la missione del Precursore intesa a preparare le vie di Dio e ad insegnare al popolo la via della salute nella remissione dei peccati (Lc. 1, 8-78). Secondo Io. 1, 7-8 G. B. doveva « rendere testimonianza alla luce, affinché tutti credessero per mezzo di lui ». Lc. 1, 80 descrive lo sviluppo fisico, intellettuale e morale …
… Occorre notare che r. fatte a singole persone, ma contenute nella Scrittura, come la visione di Zaccaria (Lc. 1, 8-25) o di Pietro, (Act. 10, 9-16) appartengono alla R. pubblica.
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S. Giovanni spesso dichiara di dovere scrivere l'Apocalisse per ordine di Dio (Apoc. 1, 11. 19; 2, 1. 8. 12. 18; 3, 1. 7. 14; 19, 9) e chiama il suo libro «profezia», a cui nulla si deve aggiungere o togliere, per divina disposizione (ibid. 22, 9. 10. 18-19). In I Tim. 5, 18 sembra che Paolo citi Lc. 1, 9, 7 equiparandolo a Deut. 25, 4. Pietro mette sul medesimo piano le lettere di Paolo e le «altre Scritture», cioè quelle del Vecchio Testamento (II Pt. 3, 16), e dichiara che Paolo …
1:10
animali e ad altre offerte incruente (cf. Ier. 17, 26; 41, 5); all'inizio dell'era volgare si parla, in una precisazione cronologica, dell'« ora dell'i. » (Lc. 1, 10). La fragranza dell'i. suggerisce immagini graziose al Cantico dei Cantici (4, 6, 14); la sua colonna di fumo giunge gradita a Dio come la preghiera (cf. Ps. 140, 2; Apoc. 8, 3, 4). …
1:11
… A Daniele spiega la visione (8, 16) e annunzia il tempo della venuta del Messia (9, 21). Nel Nuovo Testamento, apparendo a Zaccaria a destra dell'altare dell'incenso, annunzia la nascita del figlio (Lc. 1, 11 sg.) e punisce il padre incredulo, ed in questa occasione rivela la
… seguito identificato con s. M. Come tale appare soprattutto nella solenne incensazione dell'altare nella Messa solenne («Per intercessionem sancti Michaelis arcangeli...»). È però da notare che in quella orazione originariamente era nominato s. Gabriele (Lc. 1, 11-18). Ma siccome nella festa di s. M., nella Messa e nell'Ufficio, questo arcangelo appare (antifona e offertorio) come quel turiferario celeste, anche nella preghiera all'atto dell'incensazione …
… L'arcangelo Gabriele apparve a Zaccaria nel hēhhlā (Lc. 1, 11, 21). Maria vi entrò per l'offerta del suo primogenito e la purificazione e vi incontrò il vecchio Simeone e la profetessa Anna. …
1:15
Il voto poteva essere perpetuo, come sembra il caso di Sansone (Iudc. 13, 5, 7), Samuele (I Sam. 1, 11; cf. Eccl. 46, 13) e in epoca neotestamentaria Giovanni Battista (Lc. 1, 15) e Giacomo, primo vescovo di Gerusalemme (Eusebio, Hist. eccl., II, 23, 4 segg.), oppure temporaneo (in epoca tardiva il minimo era 30 giorni: Flavio Giuseppe, Bell. …
Nel Nuovo Testamento, il divino Spirito personale è la forza che presiede all'Incarnazione, alla fondazione e allo sviluppo del Regno di Dio (Lc. 1, 15, 35, 41, 67; 2, 25-27; Mt. 3, 16; 4, 1; 10, 20; 12, 28; Lc. 4, 1, 14; Io. 14, 17; 16, 7-15). Gli Atti degli Apostoli rilevano costantemente l'azione dello Spirito divino, sommo dono …
Lo Spirito Santo, anche se la sua personalità non è indicata con inequivocabile chiarezza nell'Incarnazione del Verbo (Lc. 1, 35; Mt. 1, 18) è certamente attestato a proposito di Giovanni Battista (Lc. 1, 15), di Simeone (Lc. 2, 25), del battesimo di Gesù (Mc. 1, 9-11), della bestemmia contro di lui (Mt. 12, 31-32) e nella promessa di Gesù (Lc. 24-49). Le testimonianze dei Sinottici …
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… Mal. 1, 11; c) un precursore preparerà immediatamente il popolo all'opera del M. (Mal. 3, 1 sgg.; cf. Is. 42, 6; 49, 8; Agg. 2, 9). Tale precursore, di cui Elia (v.) è tipo, «ricondurrà il cuore dei padri verso i figlioli» e viceversa (Mal. 4, 5 sg. = Lc. 1, 16 sg.; Mt. 11, 10; 17, 10-13). Non mancano accenni alla speranza messianica in Eccli. 36, 6-22; 45, 22, ecc.; e in Sap. 18, 4; 14, 11-14.
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… In Mal. 3, 1.23 sgg. (ebr. 4, 5 sg.) è detto che E. verrà per preparare le vie al Messia, predicando la penitenza. È appunto la missione svolta da Giovanni Battista (Lc. 1, 17), che è il precursore vaticinato (Mt. 11, 10; 17, 10-13), il quale incarnò «il carattere forte» di E.; E. ne era solo il tipo. Ecch. 48, 1-12 nel suo elogio sintetizza i dati biblici …
… La sua missione rassomiglia a quella d'Elia, di cui doveva possedere lo spirito e la potenza (I Reg. 17-20), per riannodare i vincoli della società domestica e ricondurre gli increduli a sentimenti di giustizia e di pietà, come era predetto in Mal. 3, 23-24 (Lc. 1, 17), onde preparare un « popolo perfetto » alla venuta del Messia.
M. è citato in Lc. 1, 17; Mt. 11, 10, 14; 17, 12; Rom. 9, 13.
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… Spesso però si nota che il destinatario della R. dubita della sua origine divina e vuol sottrarsi agli impegni che la parola di Dio impone; allora Dio interviene con segni straordinari, che eliminano ogni dubbio, per es., nella visione di Zaccaria (Lc. 1, 18-20), o nella conversione di Paolo (Act. 9, 1-19). Ma soprattutto occorre ricordare che nel formarsi questo giudizio l'intelligenza umana è illuminata dallo Spirito Santo, che è Spirito …
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sua dignità: « Io sono G., che sto alla presenza di Dio » (Lc. 1, 19); con questa frase dichiara di essere uno dei maggiori angeli. …
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II. NELLA RELIGIONE CATTOLICA. - Nell'accezione di culto prestato alla divinità il vocabolo l. venne introdotto anche nella Bibbia dai Settanta, per indicare, quindi, l'ufficio sacro dei sacerdoti e dei leviti nel Tempio; così lo usarono pure gli scrittori del Nuovo Testamento (Lc. 1, 23 a proposito di Zaccaria), anche per designare gli atti di Gesù sacerdote eterno (Hebr. 8, 2); espressioni analoghe sono nella Didaché (15, 1) e in Clemente Romano (ai Corinti, …
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Il suo tema principale è la narrazione evangelica dell'Annunciazione (Lc. 1, 26-36). Le prime 12 strofe ne danno la glossa con abbondanza di figure poetiche: nelle 12 seguenti invece, sono numerati i benefici dell'Incarnazione attraverso la parte corredeutrice e …
1. NELLA S. SCRITTURA. - L'episodio (Lc. 1, 26-38) ha luogo a Nazareth, lontano da Gerusalemme e dal suo Tempio, ove, sei mesi prima, s'era avuto l'altro annunzio della nascita del Precursore (Lc. 1, 5-25). A « una vergine, fidanzata …
Le a. bibliche sono compiute da Dio (v. ANGELO DI JAMNIEH; TROFANIA) o dagli angeli; l'angelo Raffaele appare a Tobia e lo accompagna nel viaggio (Tob. 5, 5-12, 22); Gabriele appare a Zaccaria (Lc. 1, 8-22), ed a Maria (Lc. 1, 26-38); un angelo appare più volte a s. Giuseppe (Mt. 1, 20; 2, 13); gli angeli annunziano ai pastori la nascita di Gesù (Lc. 2, 8-15); un angelo conforta Gesù nell'agonia del Gethsemani …
… Soprattutto è venerato per l'annuncio dell'Incarnazione trasmesso a Maria (Lc. 1, 26-38).
… Gli Evangelisti escludono in modo evidente ogni parte diretta dello Sposo di Maria nella generazione di Cristo (cf. Mt. 1, 18-25; Lc. 1, 26-38). In particolare Luca si prende cura di annotare che Gesù era « reputato » figlio di G.: « ut putabatur » (Lc. 3, 21); dunque propriamente non lo era. Ma, esclusa la paternità vera …
Gli elementi essenziali del L. d'O. sono: 1) Il calendario, spesso volte arricchito dalla fantasia del copista; 2) i frammenti dei quattro Vangeli (Io. 1, 1-14; Lc. 1, 26-38; Mt. 2, 1-12; Mc. 16, 14-20); 3) le orazioni alla Vergine Obsecro te e O Intemerato, si trovano in quasi
I dati propriamente biografici dei Vangeli su M. si limitano alle indicazioni del nome di lei (Lc. 1, 27), della sua condizione di Vergine, sposa di Giuseppe (v.), un artigiano della casata del re David; dell'abituale dimora a Nazareth, villaggio di Galilea (Lc. 1, 26-27; Mt. 13, 55); delle modeste risorse della famigliola (Lc. 2, 24). Si parla esplicitamente della parentela di M. (Elisabetta: Lc. 1, 36 e i «fratelli» di Gesù [v. FRATELLI DI GESÙ]), …
I principali monumenti di N. sono: 1) il santuario dell'Annunciazione (Lc. 1, 26-38), di cui l'anonimo piacentino (v.) nel 570 dice che « domus s. Mariae basilica est ». Scavi praticati nel 1899 e 1909 hanno rimesso in luce un pavimento bizantino presso la grotta …
II. LA TRADIZIONE. - Maria fu sempre considerata come la Vergine per eccellenza, in diretta dipendenza dal testo di Lc. 1, 26. Così è designata fin dai primi simboli di fede: «...natus de Spiritu Sancto ex Maria Virgine»; forma la antichissima che contiene esplicitamente la fede della v. di M. prima del parto …
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gellano con quelle di s. Elisabetta, Et benedictus fructus ventris tui (Lc. 1, 42); nella seconda è contenuta la fiduciosa invocazione della Chiesa alla Madre di Dio. I nomi di Gesù e di Maria sono stati aggiunti al testo biblico come chiarimento (cf. Lc. 1, 27, 31) ed espressione di filiale pietà.
Tra le circostanze menzionate da Luca nel racconto dell'Annunciazione, la più importante è che Maria, all'atto del messaggio angelico, era vergine ed al tempo stesso vincolata con Giuseppe, desponsata (Lc. 1, 27). Lo stesso attesta Matteo (1, 18), quando riferisce il turbamento di G. ai segni della maternità della sua sposa. …
I dati propriamente biografici dei Vangeli su M. si limitano alle indicazioni del nome di lei (Lc. 1, 27), della sua condizione di Vergine, sposa di Giuseppe (v.), un artigiano della casata del re David; dell'abituale dimora a Nazareth, villaggio di Galilea (Lc. 1, 26-27; Mt. 13, 55); …
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BIBL.: Celebri le quattro Super « Missus est » Homiline (1ª e 2ª, Lc. 1, 26-27; 3ª, ibid. 1, 28-32; 4ª, ibid. 1, 32-38) di s. Bernardo (PL. 183, 55-88); un Carme medievale Super « Missus est », in 113 strofe (ogni parola di Lc. 1, 26-38 invia una nuova strofa) in G. Dreves-C. …
Nel Nuovo Testamento si suol vedere contenuta implicitamente l'A. corporea in quattro luoghi: nel saluto dell'angelo (Lc. 1, 28), nei testi in cui s. Paolo insegna la precedenza di Cristo nella resurrezione (I Cor. 15, 23) o la connessione tra il peccato e la morte (Rom. 5, 12 ecc.), e nella donna dell'Apoc. …
… Si compone oggi di due parti distinte: nella prima le parole dell'arcangelo Gabriele, Ave gratia plena; Dominus tecum; benedicta tu in mulieribus (Lc. 1, 28), si sug-
… Così l'« Ave, Gratia plena » (Lc. 1, 28) è tradotto « Ben ti sia, o favorita » e negli Act. 14, 22, ove la traduzione cattolica ha: « Paolo e Barnaba dopo aver con preghiere e digiuni ordinati dei presbiteri per essi », …
… Allora appunto cominciò a comparire l'argomento biblico, specialmente quello desunto dal Protovangelo (Gen. 3, 15) e dal saluto angelico (Lc. 1, 28). Anche la festa della Concezione, in quel tempo, si diffuse ovunque, specialmente presso i religiosi.
… Dal Vangelo appare che l'angelo Gabriele (Lc. 1, 28) e s. Elisabetta (Lc. 1, 42) le rivolgono parole piene di venerazione profonda, parole echeggiate poi da tutti i secoli cristiani nei rozzi dipinti delle catacombe fin dal sec. II-III, …
Oltre a documenti per la più gran parte finanziari, che interessano chiese o conventi egiziani, si trova su o. egiziani anche qualche testo non documentario: il più copioso contributo in proposito è dato da W. E. Crum (v. bibl.) in Coptic ostraca con Ps. 24, 50, 103, 117, con il frammento di Lc. 1, 28.42 e testi liturgici in onore della Vergine; altrove in o. editi da J. G. Tait (v. bibl., p. 145) si legge Io. 2, 12-14; inni alla Vergine in un o. di Aberdeen, forse del sec. vi (Paderb. …
… I testi principali sono: Lc. 1, 28 (ἐνταγενόμεναι = « gratia plena »); 1, 35 (« Spiritus Sanctus superveniet in te et virtus Altissimi obumbrabit tibi »), 1, 45-48 (« beata, quae credidisti... »). Le obiezioni contro …
VISIONE (FENOMENO MISTICO INTELLETTUALE)
… Tutte e tre le forme di v. possono pure trovarsi insieme, come, sembra, nel mistero dell'Annunciazione (Lc. 1, 28-38). Si danno casi di v. collettive in cui, come per contagio, la v. si rende comune a tutto un gruppo o a tutta una folla (p. es., i fenomeni di Fatima). …
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d) Così, concisa ma ricca di contenuto teologico («arcana mysteria reserana»: s. Bernardo, De diversis, Serm. 52, 2: PL 183, 675), la salutatio (Lc. 1, 29) dell'arcangelo Gabriele, già messaggero dell'era messianica nel Vecchio Testamento (Dan. 9, 21-27), annunzia, aurora di redenzione, che Maria è l'Immacolata («piena di grazia»): …
… Il «turbamento» profondo di M. dimostra ch'essa ha compreso la solennità delle parole dell'Angelo e riflette (διελοτζέτο) a che cosa, precisamente, egli intenda riferirsi (Lc. 1, 29). Gabriele le parla con chiare risonanze bibliche (cf. Is. 7, 14) della nascita di Gesù Messia e Figlio dell'Altissimo, e M. replica con una domanda dalla quale il comportamento dell'Angelo …
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e) Il colloquio dell'Angelo richiama ancora le profezie d'Isaia sull'Emmanuele (7, 14), «principe della pace» (9, 6-7). Se il nome profetico di Emmanuele accenna direttamente al mistero della divina Incarnazione che doveva ancora compiersi, quello di Gesù, annunziato dall'Angelo (Lc. 1, 31; 2, 21), meglio esprime il compito del Messia già venuto in mezzo agli uomini come «salvatore» (Mt. 1, 21-25; Lc. 2, 11); ma, con Cornelio a Lapide, Knabenbauer, Holzmeister, va subito …
… Otto giorni dopo la nascita si ebbe la circoncisione di Gesù (ibid. 2, 21), con la imposizione del nome già rivelato a M. (ibid. 1, 31).
MATERNITÀ DIVINA DI MARIA S.MA
… Nella S. Scrittura Maria viene presentata come madre di Gesù, da lei concepito e dato alla luce (Is. 7, 14; Mt. 2, 11; Lc. 1, 31; 2, 7; Io. 2, 1, 3, 5, 12; 19, 25-26; Gal. 4, 4). Gesù poi viene presentato come Dio. Maria quindi, essendo madre di Gesù, vero Dio, è in senso vero e proprio madre di Dio. Così del …
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BIBL.: Celebri le quattro Super « Missus est » Homiline (1ª e 2ª, Lc. 1, 26-27; 3ª, ibid. 1, 28-32; 4ª, ibid. 1, 32-38) di s. Bernardo (PL. 183, 55-88); un Carme medievale Super « Missus est », in 113 strofe (ogni parola di Lc. 1, 26-38 invia una nuova strofa) in G. Dreves-C. …
Nel Nuovo Testamento, i sinottici specialmente (cf. Mt. 3, 2; 4, 23; 9, 35; 13, 1-53; 21, 43; Mc. 1, 14; Lc. 1, 32, 33; 16, 16) ci descrivono il regno fondato dal Cristo, regno predetto dai profeti (cf. Is. 9, 6, 7; Dan. 2, 44; 7, 14), a cui tutti gli uomini debbono appartenere, dove la solidarietà …
Lc. 1, 32 sg.). È la concezione di tutto il Nuovo Testamento: il tempo messianico è detto: καιρός ἕπανος (I Pt. 1, 5, 20; Ind. 18; I Tim. 4, 1; I Io. 2, 18); πληρωμᾶ τοῦ χρόνου (Gal. 4, 4); τῶν …
… L'angelo annunzia a Maria che il figlio sarà figlio dell'Altissimo, erede del trono di David, re eterno, santo, figlio di Dio (Lc. 1, 32-35; v. ANNUNCIAZIONE). …
… L'apposizione «della casa di David» in Lc. 1, 27 secondo la grammatica va riferita a Giuseppe, ma le parole dell'Angelo e della stessa M. (ibid. 1, 32, 69) su Gesù «figlio di David» suscitato «nella casa di David», dal momento che la sola M. ha parte nella generazione di Gesù «secondo la carne» (Rom. 1, 3), venivano già dagli antichi …
Caratteristiche del M. saranno: a) è della stirpe di David: Is. 11, 1; Ier. 23, 5; 33, 15; Ez. 17, 22 (cf. Lc. 1, 32); b) nascerà a Betlemme: Mi. 5, 1 = Mt. 2, 6; c) da una Vergine: Is. 7, 14 b = Mt. 1, 23; cf. Mi. 5, 2 (perla delle profezie messianiche; il segno offerto ad Achaz è il figlio di Is. …
NATHAN (EBR. NĀTHĀN « [DIO] HA DATO »)
… stato Dio a costruire una casa a David, gli avrebbe dato cioè una lunga discendenza di re, il cui trono sarebbe stato stabile in perpetuo (ibid. 7, 4-17; I Par. 17, 4-14). Perpetuo sarebbe stato, infatti, il regno di Gesù Cristo, figlio di David (Lc. 1, 32 sg.).
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Oltre al contenuto dogmatico dei Simboli niceno (v. NICEA, CONCILIO di) e apostolico ossia romano, il Credo di C. presenta, insieme al gerosolimitano, la novità del cuius regni non erit finis, parole bibliche (Lc. 1, 33) ricordate senza dubbio contro il recente errore di Marcello di Ancira e di Fotino. …
… I Magi offrono oro, incenso e mitra (Mt. 2, 11). Fin dal tempo di s. Ireneo in questa triplice offerta, si riconosce l'attestazione di Colui che veniva adorato: «la mirra perché Egli veniva per morire e per essere sepolto per il mortale genere umano; l'oro perché Egli è il Re del regno senza fine (Lc. 1, 33); l'incenso perché Dio si è manifestato in Giudea (Ps. 75, 2) e si è mostrato a coloro che non lo cercavano» (Contra haeret., 3, 9; PG 7, 870 sg.). …
… riassorbirà nuovamente in essa, e così avrà fine il regno, non del Logos, ma di Cristo (I Cor. 15, 28) e dello Spirito. È contro questo ultimo punto di dottrina che le professioni di fede antimarcelliane e i simboli aggiunsero esplicitamente il concetto di Lc. 1, 33: cuius regni non erit finis.
… Gli fu, infatti, conferito nel momento stesso della sua concezione: «Egli regnerà per sempre sulla casa di Giacobbe e il suo regno non avrà mai fine» (Lc. 1, 33). Ed è pure il titolo per cui fu crocifisso: «Gesù Nazareno, re dei Giudei» (Io. 19, 19) fece scrivere, e volle si mantenesse scritto, Pilato; né il doppio sfregio, che così egli fissava …
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… conceptione Christi Domini (proprio physiologico-theologica), in Gregorianum, 5 (1924), pp. 391-392, 231-232; D. Baldi, L'Infanzia del Salvatore, Roma 1925; A. Médebielle, s. v. Annunciation, in DB, I, coll. 262-97; D. Haugg, Das erste biblische Marienwort (Lc. 1, 34), Stoccarda 1938 (tesi respinta dai cattolici); P. Joüon, L'Annonciation, in Nouvelle Revue Théologique, 66 (1939), pp. 793-98. Igino Cecchetti
… [cf. J. Lebreton, Les origines du dogme de la Trinité, Parigi 1919, pp. 3-38-39]) e sia il contesto, quando le consideriamo alla luce delle espressioni uguali ricorrenti in altri episodi della vita di Gesù (ad. es., nella concezione verginale del Verbo [Lc. 1, 34-37], nella trasfigurazione [Mt. 17, 5], nel ritrovamento di Gesù nel tempio [Lc. 2, 493], e in quello che intorno a se stesso e alle sue relazioni col Padre predicò il Messia, sempre …
… « fratelli di Gesù »; le genealogie del Salvatore, ecc.) sono vittoriosamente risolte dall'esegesi cattolica (U. Holzmeister [v. bibl.], pp. 34-54). Pertanto non solo devesi ammettere un voto o proposito di verginità in Maria (come bene si deduce da Lc. 1, 34), ma anche l'accettazione da parte di s. G. Ne segue che, almeno dopo il matrimonio con Maria, G. visse in perfetta castità. …
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… Gabriele rimette tutto alla potenza e alla santità dell'Altissimo (Lc. 1, 35) e M., che si ricorderà delle sue parole (ibid. 49), ritiene di dover tacere anche con lo sposo (Mt. 1, 18-22). L'abbandono assoluto alla volontà del Signore (Lc. 1, 38), che M. in …
SANTITÀ DI CRISTO E DI MARIA. - I. PROSPETTO STORICO. - 1. S. di Cristo. - Il Nuovo Testamento applica formalmente a Gesù l'aggettivo « santo » (ἅγιος: Lc. 1, 35; Act. 3, 14; 4, 27, 30; Hebr. 7, 26) ed anche il sostantivo (ὁ ἅγιος): i demoni riconobbero in lui « il Santo » per eccellenza (Mc. 1, 24); lo stesso titolo gli dà l'Apoc. 3, 7.
Lo Spirito Santo, anche se la sua personalità non è indicata con inequivocabile chiarezza nell'Incarnazione del Verbo (Lc. 1, 35; Mt. 1, 18) è certamente attestato a proposito di Giovanni Battista (Lc. 1, 15), di Simeone (Lc. 2, 25), del battesimo di Gesù (Mc. 1, 9-11), della bestemmia contro di lui …
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I genitori di G. B. furono il sacerdote Zaccaria (v.), che apparteneva alla classe sacerdotale d'Abia, ed Elisabetta, discendente anch'essa da stirpe sacerdotale, almeno per parte di madre (Lc. 1, 5) ed imparentata (ἡ συγγενέ = zia o cugina?) con la b. Vergine (Lc. 1, 36). Ambedue erano vecchi ma giusti ed irreprensibili (Lc. 1, 5-6); non avevano figliuoli. …
… di Giuseppe (v.), un artigiano della casata del re David; dell'abituale dimora a Nazareth, villaggio di Galilea (Lc. 1, 26-27; Mt. 13, 55); delle modeste risorse della famigliola (Lc. 2, 24). Si parla esplicitamente della parentela di M. (Elisabetta: Lc. 1, 36 e i «fratelli» di Gesù [v. FRATELLI DI GESÙ]), e implicitamente della sua discendenza dalla famiglia di David. …
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… L'incarnazione del Verbo Divino avverrà per una discesa dall'alto di uno spirito santo (la virtù creatrice di Dio) e per una presenza dell'onnipotenza divina, nel modo in cui la nube copriva l'arca ed era segno della presenza di Dio in mezzo al popolo «a Dio nulla è impossibile» (Lc. 1, 37). β) In 'Ajn Kārim. - La prima cui fu rivelato il mistero della
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La corredenzione, profetizzata da Dio nel Protovangelo subito dopo la colpa originale, incominciò a verificarsi nel giorno dell'Annunciazione (Lc. 1, 38 sgg.). …
… Gabriele rimette tutto alla potenza e alla santità dell'Altissimo (Lc. 1, 35) e M., che si ricorderà delle sue parole (ibid. 49), ritiene di dover tacere anche con lo sposo (Mt. 1, 18-22). L'abbandono assoluto alla volontà del Signore (Lc. 1, 38), che M. in qualità di «schiava» (gr. δούλη) non ha motivo di discutere o contrastare, dà, con il turbamento provocato dalla sua umiltà, la prudenza manifestata nella decisa interrogazione …
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… si incammina, probabilmente non in compagnia di Giuseppe, ma con una carovana di parenti o amici, in prossimità di una delle tre grandi solennità che si festeggiano con un viaggio a Gerusalemme, verso la montagna di Giuda per offrire premurosamente (Lc. 1, 39) i suoi servigi all'anziana parente. …
… Come pericope evangelica servì generalmente la storia della Visitazione (Lc. 1, 39-47), sostituita in seguito con la genealogia di Mt. 1, 1-16. La lezione variò assai fino a Pio V. La diffusione della festa fu lenta e disuguale. …
VISITAZIONE DI MARIA SANTISSIMA
La base della festa è il fatto storico evangelico (Lc. 1, 39-56), della visita che fece la Madonna, dopo l'annuncio del mistero dell'Incarnazione, ad Elisabetta, madre del Precursore, con la breve, ma mirabile scena della salutazione, che si chiuse …
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… M. saluta per prima Elisabetta (ibid. 1, 40), ma alla sua voce il Battista sobbalza misteriosamente nel seno della madre, che, a sua volta, «piena di Spirito Santo» (ibid. 1, 41), benedice M. e il Figlio da lei concepito, salutandola …
… In occasione della circoncisione del figlio promesso, interrogato sul nome da imporgli, Z. scrisse su una tavoletta: « Giovanni è il suo nome », e, riacquistata la favella, ringraziò Iddio con il Benedictus (v.): Lc. 1, 40. 57-80. Festa il 5 nov. - Vedi rav. CLVIII.
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presenza di Dio nella carne dell'uomo fu Elisabetta che, «piena di Spirito Santo» (Lc. 1, 41), riconosce in Maria la madre del suo Signore, e in colui, che ha nel seno, il Benedetto, arricchito da Dio di grandi benefici.
… M. saluta per prima Elisabetta (ibid. 1, 40), ma alla sua voce il Battista sobbalza misteriosamente nel seno della madre, che, a sua volta, «piena di Spirito Santo» (ibid. 1, 41), benedice M. e il Figlio da lei concepito, salutandola Madre del Signore, protestando la sua umiltà davanti a lei ed elogiando la fede di «Colei che ha creduto perché si compirà ciò …
… La prima grazia spirituale (la santificazione del Battista) fu data, come attestò Elisabetta, per mezzo di Maria (Lc. 1, 41-45). La prima grazia d'ordine materiale (la conversione dell'acqua in vino alle nozze di Cana) fu concessa per l'intercessione di Maria (Io. 2, 1-11). Queste due grazie, sembrano indicare …
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gellano con quelle di s. Elisabetta, Et benedictus fructus ventris tui (Lc. 1, 42); nella seconda è contenuta la fiduciosa invocazione della Chiesa alla Madre di Dio. I nomi di Gesù e di Maria sono stati aggiunti al testo biblico come chiarimento (cf. Lc. 1, 27, …
… Dal Vangelo appare che l'angelo Gabriele (Lc. 1, 28) e s. Elisabetta (Lc. 1, 42) le rivolgono parole piene di venerazione profonda, parole echeggiate poi da tutti i secoli cristiani nei rozzi dipinti delle catacombe fin dal sec. II-III, nella liturgia, nei vari templi
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MATERNITÀ DIVINA DI MARIA S.MA
… viene presentato come Dio. Maria quindi, essendo madre di Gesù, vero Dio, è in senso vero e proprio madre di Dio. Così del resto la salutò s. Elisabetta quando, ispirata da Dio, esclamò: « E donde a me questo che la Madre del mio Signore venga da me? » (Lc. 1, 43). Il termine « Signore » è sinonimo di « Dio », poiché nello stesso capitolo viene usato 14 volte e sempre nel senso di « Dio », e la stessa Elisabetta soggiunge: « si compiranno in …
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… volta, «piena di Spirito Santo» (ibid. 1, 41), benedice M. e il Figlio da lei concepito, salutandola Madre del Signore, protestando la sua umiltà davanti a lei ed elogiando la fede di «Colei che ha creduto perché si compirà ciò che le è stato detto» (ibid. 1, 45 secondo il gr.).
MATERNITÀ DIVINA DI MARIA S.MA
… 43). Il termine « Signore » è sinonimo di « Dio », poiché nello stesso capitolo viene usato 14 volte e sempre nel senso di « Dio », e la stessa Elisabetta soggiunge: « si compiranno in te le cose che ti sono state dette dal Signore », ossia, da « Dio » (Lc. 1, 45).
… osservazioni: il solo Luca riporta tale testo: « Benedetti piuttosto coloro che ascoltano la parola di Dio e la mettono in pratica ». Ora, è lo stesso Luca a riferire (anche qui, solo) e non insistenza, che Maria ha la beatitudine soprannaturale della fede (Lc. 1, 45: « Beata colei che ha creduto »; cf. 1, 42 e 48: come pure 2, 19 e 51).
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… Pronunciò allora il sublime cantico ispirato, in cui loda la potenza, la giustizia e la bontà divina ed auspica la salvezza messianica (I Sam. 2, 1-10); il Magnificat (v.) di Maria S.ma (Lc. 1, 46-55) echeggia quasi tutto del giubilo sacro della madre di Samuele. …
… Isaia (Is. 26, 9-21); la VI - preghiera di Giona (Ion. 2, 3-10); la VII - l'inno dei tre fanciulli di Babilonia, detto anche di Azoria (Dan. 3, 2-33); l'VIII - l'inno dei fanciulli nella fornace (ibid. 3, 34-65); la IX - l'inno della Vergine, Magnificat (Lc. 1, 46-55). In questa norma, sempre rispettata, non è difficile intravedere un compromesso fra il rigido tradizionalismo, contrario all'uso degli inni che non fossero della Scrittura e la tendenza …
«MAGNIFICAT». - Cantico di lode a Dio pronunciato dalla Vergine Maria nella sua visita ad Elisabetta (v.), che, ispirata, l'aveva salutata madre di Dio (Lc. 1, 46-55). Riconoscente per il mistero dell'Incarnazione compiutosi in lei, Maria innalza lodi al Signore perché si degnò favorire la sua umile ancella, sì che tutte le genti la diranno beata, …
… di perfezione spirituale (Gen. 17, 1), sia nel sincero orrore, dolore ed allontanamento dal peccato (Is. 1, 15-16), sia nel progresso costante delle virtù (Io. 15, 4-5), sia nella conformità unitiva e nella pace imperturbabile che la ricompensa (Lc. 1, 46-49). Questa ricerca universale di Dio suol essere sostenuta a volte dal sentimento soprannaturale corrispondente (Ps. 138, 7-12). L'orazione detta « di semplice presenza » si svolge …
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… Anzi, lo πνεῦμα ne è meno il soggetto che il principio, salvo rare eccezioni, generalmente giustificate dal contesto (Lc. 1, 47; Act. 17, 16; I Cor. 14, 14; altrove si tratta nello Spirito Santo). …
… alle beatitudini del Discorso della Montagna (Mt. 5, 1-12; Lc. 6, 20-23) che aprirà la stabile economia della misericordia antica e nuova di Dio (Lc. 1, 55). M. esalta la dignità conferitale dal Signore (ibid. 1, 48), ma a lui riferisce ogni gloria (ibid. 1, 47, 49), riservando a sé una cosciente umiltà (ibid. 1, 48).
1:48
… Le parole dell'anonima ascoltatrice di Gesù sembrano notare, in Luca, il primo compimento della profezia di M.: «tutte le generazioni mi diranno beata» (Lc. 1, 48). M. ricompare durante la Passione di Gesù, dolente sotto la Croce del Figlio, che le rivolge una delle ultime parole per affidarla al suo discepolo prediletto Giovanni (Io. 19, 25-27). …
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Gli episodi narrati da Matteo e da Luca si possono facilmente concordare ammettendo che l'ansietà di s. Giuseppe (Mt. 2, 18-25) ebbe luogo dopo il ritorno della Vergine dalla casa di Elisabetta (Lc. 1, 50) e che il ritorno a Nazareth, dopo la presentazione al Tempio, di cui parla Lc. 2, 39, può essere stato o un ritorno provvisorio della S. Famiglia allo scopo di prendere le suppellettili …
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M. aspetta il giorno della separazione per ca. 20 anni, durante i quali la piena sottomissione di Gesù e la sua vita, che nulla rivelava di straordinario agli occhi degli uomini (cf. ibid. 13, 55-57; Mc. 6, 2-3), le offrono materia di meditazione, di fede e di dolci memorie (Lc. 1, 51).
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Nel Nuovo Testamento, Maria Vergine e Zaccaria cantano le promesse ed il patto di Dio con A. (Lc. 1, 55-73) che si verificano in Gesù, « figlio » del patriarca (Mt. 1, 1; Lc. 3, 34). Gesù stesso dà ad una malata e a Zaccheo questo titolo « figlio di A. » di cui gli Ebrei erano particolarmente …
… Ma in esso c'è già un annunzio dei nuovi tempi: l'esaltazione dell'umiltà e della povertà (ibid., 1, 48, 51-53) prelude alle beatitudini del Discorso della Montagna (Mt. 5, 1-12; Lc. 6, 20-23) che aprirà la stabile economia della misericordia antica e nuova di Dio (Lc. 1, 55). M. esalta la dignità conferitale dal Signore (ibid. 1, 48), ma a lui riferisce ogni gloria (ibid. 1, 47, 49), riservando a sé una cosciente umiltà (ibid. 1, 48).
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… Luca (ibid. 1, 56), ponendo la partenza di M. prima della nascita del Precursore, sembra far credere che M. era assente all'evento, ma l'evangelista è solito
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CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Con la c. invalse l'uso di imporre il nome al neonato (cf. Lc. 1, 59; 2, 21), come già ad Abramo Dio aveva imposto un nuovo nome nell'istituzione del rito (Gen. 17, 5).
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… Secondo la leggenda, raccolta dagli apocrifi, Elisabetta ve l'avrebbe portato al tempo della strage degli innocenti e Dio ve l'avrebbe protetta nascondendola miracolosamente con il bimbo dentro una roccia. Lc. 1, 60 potrebbe intendere anche che ciò sia avvenuto in tenera età (cf. l'inno liturgico: Antra deserti teneris sub annis - civium turmas fugium, petisti). …
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Testamento (Mt. 2, 1.5.12, ecc.; Lc. 1, 65; ecc.), per indicare la regione ad ovest del Giordano, comprendente i territori delle antiche tribù di Giuda, Beniamin, Dan e parte di Ephraim (cf. Plinio, Hist. natur., V, 14). In …
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BENEDICTUS. - Cantico che Zaccaria pronunziò alla nascita del figlio Giovanni il Precursore (Lc. 1, 67-79), così denominato dalla prima parola nella versione latina. …
1:68
… prima del Concilio di Vaison (529) che ordinò di cantarlo in ogni M. (nella M. romana si usa al Venerdì Santo « agios o Theos »); b) del Kyrie, eseguito all'unisono da tre fanciulli, soltanto tre volte; c) della « Propheta », cioè del « Benedictus » (Lc. 1, 68-79), cantato da due cori. …
… 2, 20; I Pt. 3, 10, 12; Apoc. 16, 14), « manifestazione » (ἐπιφάνεια: 5 volte nelle epistole pastorali), « rivelazione » (ἐποκάλυψις: I Cor. 1, 7; II Thess. 1, 7; I Pt. 1, 7, 13; 4, 13). È detta anche « visita » (ἐπακοπή: Lc. 19, 44; cf. 1, 68, 78; 7, 16; I Pt. 2, 12 [c. 5, 6]) secondo l'espressione profetica (pēquddāh: Is. 10, 3; Os. 9, 7; Num. 16, 29 è « la morte che a tutti spetta »).
1:70
… P. es., in Mt. 1, 22 Dio « per mezzo » (βίᾳ) del profeta Isaia (8, 8; cf. Mt. 2, 15) predice della Vergine partoriente; in Lc. 1, 70 parla « per la bocca (βίᾳ στόματος) dei santi profeti; in Mt. 22, 43, David « in Spirito » (ἐν πνεύματι) compose Ps. 110, 1; in Act. 1, 16 lo Spirito Santo predisse « per bocca » (βίᾳ …
1:75
… Ma anche se il grosso del giudaismo rabbinico chiuse gli occhi al vero senso della missione del futuro Messia, vi furono sempre delle anime pie e timorate di Dio, viventi di fede e con giustizia, nella attesa del Salvatore (cf. Lc. 1, 75 sgg.; 2, 25 sgg.; cf. M.-J. …
1:77
… Ier. 31, 33; Ez. 16, 60 sgg.; 17, 23; ecc.); sarà fonte di benedizioni per tutte le genti (Ez. 34, 26 = Gen. 12, 2). Caratteristiche del regno del M.: la remissione dei peccati e la santità: Is. 56, 6; 57, 13; Ier. 31, 23-34; Ez. 36, 25-28; ecc. (cf. Lc. 1, 77 sgg.); la pace, ordine perfetto nelle relazioni di ciascuno con Dio e con il prossimo: Is. 9, 6 sg.; Mi. 5, 5; Ez. 34, 25 sg.; ecc.; l'abbondanza dei beni spirituali, espressa simbolicamente …
1:78
… Il titolo «C.» era per gli Apostoli la sintesi in cui s'inscriva il doppio aspetto del Re davidico «sorto dall'alto per manifestare la misericordia di Dio e splendere nelle tenebre» (Lc. 1, 78 sg.); la maestà divina e la missione salvifica.
… cristiano cerca scampo sotto il manto della Vergine, all'ombra della sua εὐσπλαγχνία, che non è l'ἔλεος dei Salmi, attributo di Dio, ma la grande misericordia e sollecitudine del cuore materno (cf. Eccl. 30, 7, e eisera misericordiae, σπλάγχνα ἐλέους, di Lc. 1, 78). E la preghiera è a lei rivolta direttamente, come soccorritrice e salvatrice, essendo la Madre di Dio, Θεοτόκος. …
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… e della ricchezza, che li odia e perseguita (Io. 15, 18-25); nonostante l'infinito amore di Dio che gli ha mandato il suo Unigenito, il mondo rimane figlio di Satana (Io. 3, 16-18; 8, 44, 48) che è tenebra e morte, mentre Dio è luce e vita (Is. 9, 2; Lc. 1, 79; Io. 1, 4-10; Eph. 5, 8, 14).
1:80
… Precursore intesa a preparare le vie di Dio e ad insegnare al popolo la via della salute nella remissione dei peccati (Lc. 1, 8-78). Secondo Io. 1, 7-8 G. B. doveva « rendere testimonianza alla luce, affinché tutti credessero per mezzo di lui ». Lc. 1, 80 descrive lo sviluppo fisico, intellettuale e morale del bambino: « cresceva e si fortificava nello spirito ». Di poi andò a dimorare « nei deserti ». Espressione che indica un tenore …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.