GeMUiMiaie «T Carcumcisione Prtecursoris Domim
The Visitation of Mary
Mary travels in haste and humility to visit Elizabeth, demonstrating the virtue of service born from contemplation.
After this, Mary reflected on the angel's words regarding her cousin Elizabeth, and she wanted to visit her to share in her joy and to serve her. For Jesus, who was in her womb, was eager to sanctify John, who was still in his mother's womb. Rising, therefore, from where she was—leaving the quiet contemplation she had been engaged in, and the prayer that always preceded her work—she went with Joseph's permission from Nazareth and traveled south into the hill country. Judea is in the mountains, meaning it is at a higher elevation and lies to the south of Galilee, where Mary had departed from. And yet, the house of Zechariah was situated in a mountainous place where the hills of Judea are, and the road to it was rocky and mountainous. She went, however, with haste, because she didn't want to appear in public for long, to show that a virgin shouldn't linger in public or strike up conversations with anyone there. And she came to Jerusalem, a city of Judah; in this context, the name refers not to the tribe, but to the kingdom of Judah. For Jerusalem was in the tribe of Benjamin, through which she seems to have passed to the town where Zechariah is said to have lived at that time, and where John was born, four miles beyond Jerusalem, almost toward the west, but a little to the south. Mary, having conceived the eternal Word, went to visit Elizabeth. According to Ambrose, she didn't do this because she doubted the oracle spoken by the angel, or because she was uncertain about the message she received, or because she questioned the sign given to her regarding Elizabeth. Instead, she acted out of the joy of her heart's desire, with a religious sense of duty to serve, and with a haste born of the joy she had conceived within. 2 ? Consider, then, how the Queen of heaven and earth travels—not on horseback, but on foot, accompanied by some of the virgins she kept at home, along a road as long and rough as that one was. It's thirty-four miles from Nazareth to Jerusalem, and then another four or so to the town of Zechariah, two of which make a league. Yet modesty, humility, poverty, and the integrity of all the virtues travel with her. The Lord of virtues himself is also with her; she has a great and honorable company, but not one that is vain or pompous by the standards of this world. Nor was she burdened by her pregnancy, as commonly happens to other women; for the Lord Jesus was not a burden to his Mother. O how happy would he have been who might have met Mary on that journey and received the voice of her greeting! Mary entered the home of Zechariah and Elizabeth, her relative; she visited a religious household and showed signs of her own humility and gentleness. She was the first to offer a greeting—that is, she wished Elizabeth well, as if congratulating her on the gift she had learned she had received. The Virgin herself offered the greeting first for two reasons: first, out of humility, because she was the more humble; and second, out of kindness, because she was the superior. The first reason follows the custom of regions where those of lower status greet their superiors first as a sign of reverence. The second reason follows the custom of regions where a greeting is offered by those of higher status as a sign that every blessing comes from above.
Lessons from the Visitation
The author draws six moral lessons from the actions of the Virgin Mary for the reader's imitation.
Consider, in a moral sense, that six things are mentioned here about the Blessed Virgin that we, too, ought to do in imitation of her. First, that she arose: let us also rise from the torpor of sloth, and let us distance ourselves from the earthly desires in which we slumber while we linger. Second, she went into the hill country: let us also ascend into the hill country by reaching toward a higher life, seeking heavenly things, and drawing near to them. Third, she hurried: let us also hasten toward good works by picking up our pace. And whatever we are able to do, let's do it promptly. For as Chrysostom says, there is nothing that can so ruin our life as neglecting or constantly putting off the performance of good works; for often this has caused us to fall short of all good things. Hence, it's been said that a good work should never be put off, lest it be hindered by some unforeseen event; but an urgent evil should always be put off, in case some unforeseen event might hinder it. Fourth, she came into the city of Judah: let us also enter into the city of Judah—that is, of confession and divine praise—namely, into the Church to praise and serve God, and into the contemplative, heavenly city of Jerusalem to confess the name of the Lord; for Judah is interpreted as 'confessing'. Fifth, she entered the house of Zechariah. Let us also enter the house of Zechariah, not following after vain thoughts, but rather being mindful of the Lord’s commandments so that we may do them; for 'Zechariah' is interpreted as 'remembering the Lord'. Sixth, she greeted Elizabeth; let’s also greet Elizabeth by turning away from created things and placing the fullness of our desire in God alone, who alone fills our desire with good things; for 'Elizabeth' means 'the fullness of my God'. And furthermore, let’s share the grace we’ve received with our neighbor, just as Mary did with Elizabeth and her child.
The Sanctification of the Forerunner
Upon Mary's greeting, John the Baptist is sanctified in the womb and leaps for joy, prompting Elizabeth to praise God.
But as soon as the Virgin greeted Elizabeth, John was filled with the Holy Spirit in the womb, just as the Angel had promised. Sensing the Lord's presence, he leaped for joy in his mother's womb, dancing and jumping, and showed gestures like someone exulting; and the one he could not greet with tongue and voice, he greeted with an exulting heart and even with movement. He moved in the womb as if eager to greet his Lord and rise to Him, and as if he wanted to come out of the womb and meet Him. And then, for the first time, Jesus made His forerunner a prophet, who, leaping in the womb, announced His coming and began the work of his forerunner-office, as if he were already crying out from within his mother's womb: "Behold the Lamb of God, behold Him who takes away the sins of the world." Hence Chrysostom says: "Christ made Mary greet Elizabeth so that the Word, proceeding from the mother's womb where the Lord was dwelling, might enter through Elizabeth's ears, descend to John, and there anoint him as a prophet." For as soon as the voice of the greeting reached his ears, the exulting child prophesied—not with a voice, but with movement. Hence the same Chrysostom says: "Speak, infant, speak, greatest of all the prophets, who will rightly be called more than a prophet—where does this exultation come from for you?" You aren't even born yet, and already you're prophesying. You recognize the Lord's arrival, and because you cannot greet him with your voice, you do what you can by leaping for joy. How joyfully you would run to meet him if you saw him already born, you who now try to go out to meet him with joy, having recognized his arrival. Then the mother, too, was filled with the Holy Spirit, through the Son and the merits of the Son. The mother wasn't filled before the Son; rather, the Son was filled, and he fills the mother as well. For out of the fullness of grace that Christ had received within himself, he poured the grace of sanctification into John through the Virgin's greeting, which then overflowed into the mother. So, leaping for joy and completely exhilarated, and kindled by the Holy Spirit, she embraces the Virgin most tenderly and cries out with a loud voice for joy. The Son, hidden within, teaches what the mother ought to do outwardly; for the spirit of the infant, who could not cry out or speak with his own voice, made the mother cry out with a loud voice. She cried out with a loud voice, partly as a sign of great affection, partly because she recognized the great gifts of God, and partly because she held in her womb the one who was the voice of the Word.1 Moved by a great inner force, Elizabeth not only greeted the Virgin in return but also cried out with a loud voice—not so much a clamorous cry as a devout one, because it's not clamor, but love, that sounds in the ear of God. This greatness, therefore, is understood better by the measure of interior devotion than by any outward sound. For devotion is a great cry, one that is heard all the way to heaven. “Why are you crying out to me?” the Lord asks Moses as he stands in silence. He wasn't crying out to God with the clamor of his mouth, but with the desire of his heart. As Augustine says: “A cry to the Lord is the intention of the heart and the burning of love, because what is desired is always being asked for.” Blessed is Mary, and blessed is the fruit of her womb. Blessed is the fruit of her womb.
The Magnificat and the Mystery of Grace
Mary responds to Elizabeth's blessing with the Magnificat, while the author reflects on the nature of grace and the Virgin's humility.
Elizabeth said, 'Blessed are you among women'—meaning above all women—'and blessed among the blessed,' distinguished by a unique blessing. For no one has ever shared in such grace, nor will anyone ever be able to. You are blessed, and you will be filled with an even greater blessing; and blessed is the fruit of your womb, through whom blessing comes to others—he who, as a human, is blessed with the blessing of grace, being full of the gift of all charisms, and blessed also in the blessing of glory. —as he is God from eternity and unto eternity. It isn't because you are blessed that the fruit of your womb is blessed; rather, it is because he preceded you in the blessings of sweetness that you are blessed. Blessed is the tree; blessed also is the fruit of the tree. Blessed is the branch from the root of Jesse; blessed also is he who ascends from such a root. Blessed is such a mother; blessed also is such a son. Mary is called blessed by the Angel above because she repaired the ruin of the Church Triumphant; but here she is called blessed by Elizabeth because she revived the Church Militant, which was as if it were already dead. Bede says of this: "She is blessed by Elizabeth with the same voice with which she is blessed by Gabriel, so that she might be shown as worthy of veneration by both angels and men." It should be noted that five fruits are gathered from the Blessed Virgin: the first is of the womb, and this is the generation through which we have shared in the life of fruit; the second is the fruit of the mind, and this is the compassion she has for the afflicted and for sinners; the third is of the mouth, and this is prayer; the fourth is of work, and this is protection; the fifth is of her name, and this is the devotion that is held for her blessed name, even by the wicked, so that in all dangers it may be invoked by everyone. Mary comes differently to different people. — And how does this happen to me, that the mother of my Lord should come to me? That is, by work. Is it by my justice, or by my deeds or merits, that this has happened to me—a barren and elderly woman, and one considered cursed by the reputation of men—that the mother of my Lord, that fruitful and blessed Virgin, should come so humbly, devoutly, and reverently to me, her servant and handmaid? As if to say: no one. It wasn't the saints, nor religious life, nor any nobility that earned this for me—that I should be raised to such honor and such blessedness—but only the grace of God. I should have gone to you, but your humility—and your Son’s—compelled you to come to me. And it should be noted that the Mother of the Lord comes to sinners through compassion, in that she is a loving mother, giving them the bitterness of contrition; she comes to the oppressed through protection, in that she is their Lady, setting them free; she comes to the sorrowful through consolation, in that she is a star, bringing them joy. Hence Augustine says: 'O Holy Mary, help the miserable'—that is the first; 'help the faint-hearted'—that is the second; 'comfort the weeping'—that is the third. You are truly blessed, and blessed is the fruit of your womb, and I marvel at the humility of your visitation because of the magnificence of the virtue that appears in you. For look, at your arrival and greeting, not only I, but even the infant in my womb rejoices; what he cannot express with a voice, he confesses with joy. Thus Elizabeth recognized the miracle and the Incarnation of the Word, and understood that Mary was the Mother of the Lord and was full of God. She understood this, indeed, through the Holy Spirit, with whom she was filled, because the leaping of that infant signified that the mother of Him whose forerunner he was to be had arrived. She who once blushed at the burden of motherhood because she didn't yet understand the mystery of the religious life now offers a blessing; and she who had hidden herself because she had conceived a son now boasts because she was carrying a prophet. Elizabeth, who had also learned of these things in the secret, hidden inspiration of her heart, proclaimed them openly to those who were present, saying: 'Blessed are you, for you believed—that is, you believed the angel when, through your assent of faith, you conceived; for those things that were spoken to you by the Lord will be fully accomplished in the future, as the angel announced, and as the Holy Spirit, illuminating your mind and teaching you directly, has confirmed.' It is clearly indicated here that she had recognized through the Spirit the words the angel spoke to Mary. 'Blessed are you,' she said, 'for you believed; but blessed also are those who hear and believe.' Consider, then, the great power of the blessed Virgin Mary's greeting: it brings joy, it brings the Holy Spirit, it brings the revelation of divine secrets, and it brings the gift of prophecy. And for this reason, one should always be ready to offer a greeting, because of the reward of a return greeting that may be hoped for.
The Birth and Naming of John
The narrative follows the birth of John, the miraculous restoration of Zechariah's speech, and the naming of the child.
Having heard Elizabeth’s response—in which she called her the Mother of her Lord, proclaimed her blessed, and praised her strong faith—Mary could no longer keep silent; she now revealed at the proper time the gifts she had received, which she had previously kept hidden in silence out of virginal modesty and humility. And so, exulting, she broke forth into a song of joy which she brought forth from the Lord, saying, “My soul magnifies the Lord,” and so on, completing the entire song of joy and gladness there. The Hebrews were accustomed to composing songs during major events and speaking to the Lord whenever God performed wonders among them. And this Virgin is able to magnify the Lord more than anyone else. The blessed Virgin didn't immediately reveal such a great mystery that had been manifested to her, nor how much she was involved in it—as is the way of the humble—but kept it hidden until it could be revealed through Elizabeth. Because she knew that Elizabeth had recognized the mystery through the Holy Spirit, and understanding that the Lord wished it to be revealed at last, she herself revealed it and magnified God; that is, she praised and proclaimed Him as great in His works. She doesn't make Him great, because He cannot grow within Himself, nor does He experience any loss or increase. It is as if Mary were saying: “O Elizabeth, you magnify me for the good things you see in me, but my soul, attributing all things to the Lord and Creator—that is, to God the Father, from whom all things come—magnifies Him in this song and proclaims His greatness, not merely praising Him with the tongue.” My spirit has rejoiced in God my Savior, and in my Savior—that is, in the Son, through whom all things exist and through whom the world's health is restored. In this Savior, the Virgin has a far greater cause for rejoicing than all other creatures, since parents are accustomed to rejoice in their children. And although He is the Savior of all people, He was the Savior of the Virgin in a unique way, above all others, because of her singular prerogatives. The spirit is the soul, yet it is sometimes understood as the soul's capacity for reason and its excellence. We live by the soul, and we discern and understand by the spirit; thus, it encompasses all powers under soul and spirit. The lower powers, in comparison to the body, are included under the soul. The spirit, however, denotes that same substance of the soul according to its higher powers, by which it is caught up above itself in the sweetness of contemplation. Mary, therefore, being devoted to God in both soul and spirit, spends all her powers in thanksgiving and the praise of God for all the benefits divinely shown to her. It is as if she says, according to Ambrose: 'God has lifted me up with such a gift that I cannot explain it with any effort of the tongue, but I offer the entire affection of my inner soul in the act of giving thanks and praise; I spend all that I live, all that I feel, and all that I discern in observing His commandments.' He also magnifies the Lord, in whose goodness the Lord Himself is magnified and praised. Just as masters are praised and magnified in their disciples, so individual craftsmen are praised and magnified in their own works. God is therefore magnified in us when our soul—which was made in the image of God—conforms itself through righteousness to Christ, who is the image of the Father; when the image of God within the soul is magnified, that is, when it is made great through the magnitude of virtues; when we live according to divine precepts; and when we shine through good works. That is why the Apostle says, "Glorify and carry God in your body." From this, note that God is magnified in three ways through His gifts: first, by attributing the gifts themselves to God; second, by giving thanks to God for them; and third, by exercising ourselves in them. It’s also worth noting that in this canticle, the blessed Virgin poured herself out in praise of God and in thanksgiving. It isn't recorded anywhere else that she spoke, except very briefly and in few words. In total, we read that she spoke only seven times, to show by this that she was full of sevenfold grace: namely, twice with the Angel, first: 'How will this be?' Second: 'Behold the handmaid of the Lord'; twice with Elizabeth, first when she greeted Elizabeth, second, when she said: 'My soul magnifies the Lord'; twice with her Son, first in the Temple: 'Son, why have you done this to us?' Second, at the wedding: 'They have no wine'; and once with the servants there: 'Whatever he tells you, do it.' In all these instances, it’s clear that she never spoke except briefly and in few words, except for when she poured herself out in the canticle, where she spoke with her Son. And it should be noted that she spoke these seven words on four separate occasions, and not without evident benefit each time. Four times, therefore, she spoke, and four miracles followed: namely, at the Angel's annunciation, and then she conceived God; at the visitation of Elizabeth, and then the infant leaped in the womb; at the wedding, and then she turned water into wine; in the temple, and then she was subject to them. It's also worth noting that among the aforementioned conversations, the blessed Virgin spoke with four people: the Angel, Elizabeth (the elderly woman and her relative), her Son, and the servants. In this, we find a beautiful lesson: a young woman, and especially a nun, should speak very rarely, unless it's with an Angel—that is, with an angelic priest, for the Angel of the Lord of hosts is a priest, and this is in confession; or with holy Elizabeth—that is, with an elderly or another mature and holy woman, and this is in rare consolation; or with the Son of God, and this is in prayer or reading; or with honest servants, and this is when asking for necessities. The joy of Elizabeth and Mary. Consider how both mothers rejoice: they praise God for both conceptions and, remaining in thanksgiving, they spend their days in joy. Oh, what a house it is, where such mothers—Mary and Elizabeth—dwell and rest together, made fruitful by such sons—Jesus and John! If only you could climb into the mountains with your Lady; if you could see the gentle embrace of the barren woman and the Virgin mother, and the duty of their greeting; I believe you would sing that holy canticle, the Magnificat, along with the most blessed Virgin, with sweet melody, and you would adore the wondrous virginal conception, exulting and rejoicing together with the little prophet! Hence Anselm says to his sister: 'Now climb into the mountains with your sweetest Lady; look upon the embrace of the barren woman and the Virgin, and the duty of their greeting, in which the little servant recognized the Lord, the herald recognized the judge, and the voice recognized the Word, enclosed within the aged womb, and he prophesied with unspeakable joy.' Blessed are the wombs in which the salvation of the whole world arises, and with the shadows of sadness driven away, eternal joy is prophesied! Hurry, I beg you, hurry, and join yourself to such great joys; prostrate yourself at the feet of both, and in the womb of one, embrace your Spouse, while in the womb of the other, honor His friend—so says Anselm. Pay attention here, and imitate this example of humility: when Mary doesn't disdain to come to Elizabeth, Christ to John, the Lady to the handmaid, and the Lord to the servant, and when Mary doesn't disdain to serve Elizabeth, what else is being shown but an example of humility? Mary glories in this especially in her aforementioned canticle, and, being full of all virtues, she acknowledges only humility, saying: 'For He has looked upon the humility of His handmaid.' Therefore, you too should think humbly of yourself, as Mary does; and whatever good you have, attribute it to God, not to yourself, as she does. Mary stayed for about three months with Elizabeth, for whose comfort and service she had come, ministering and serving her humbly, reverently, and with devotion in everything she could, as if she had forgotten that she was the Mother of God and Queen of the whole world, so that she might fulfill the measure of humility in all things. In her, contemplation didn't abandon action, nor did action diminish contemplation. This is why the Gospel passage about Martha’s service and Mary’s contemplation is read on the feast of the blessed Virgin’s Assumption; for she was both active, as is clear in this passage, and contemplative, because she kept all these words, reflecting on them in her heart. Mary stayed with Elizabeth for this long, until the time of birth was complete, so that she might witness the birth of the Lord’s Forerunner, for whom she had come; she did this to assist her and his mother, to avoid being seen too often on the road or in public, and so that during that long time, Elizabeth and John might grow in the progress of grace. If they were filled with the Holy Spirit at Mary’s first arrival—and indeed the arrival of the Lord himself—much more was added to them in terms of grace during that long period they spent together. When the time for birth arrived, Elizabeth gave birth to a son on a Friday, the eighth day before the Kalends of July. The blessed Virgin humbly served both the child at his birth and his mother; even in a house not her own, she chose to serve rather than be served. The neighbors who lived nearby, and the relatives who were kin by blood or marriage to Elizabeth, heard that the Lord had magnified and done great things, showing her His mercy—that is, He had done her a great mercy by taking away the disgrace of her barrenness and giving her such a great and remarkable son, who had been so miraculously announced and supernaturally conceived; and they rejoiced with her over such a gift, just as the Angel had said to Zechariah: 'Many will rejoice at his birth.' This joy, however, signified the holiness that would be in him. In this way, everyone ought to congratulate others on their good fortune and rejoice—unlike the envious, who rejoice at evil and are saddened by good. Note that on this day, Saint John the Evangelist left the prison of this world and, to the rejoicing of the angels, entered the heavenly palace in glory. Because of an immense workload, his feast couldn't be celebrated today, so the Church decided to hold it solemnly on the third day of the Lord's birth week; perhaps because the basilica was dedicated to him then, or because the patriarch of the churches in Asia was invested on that day. The solemnity of the Baptist, however, remained on its own day, surely because this day was authenticated by the Angel with the joy of the Precursor's birth. Therefore, beloved, let us honor these highly esteemed friends of God, who shine among the choirs of angels, with devout praises today, and let us send our prayers to the throne of grace, so that we may obtain mercy and find grace in our time of need. But why do we celebrate the birth of John rather than that of any other saint? The reason, according to Augustine, is that for the others, faith in the Lord took hold only after their birth and as they grew older, but no one else's birth fought for Christ. John's very birth, however, prophesied the Lord, whom he greeted while still in the womb. For this reason, John's birth is celebrated, because John was given and born by the grace of God at the very beginning of the time of grace; he was also to preach the grace of the New Testament, and he was even sanctified in the womb. On the day of John's birth, people also light many lamps, which signifies that his is the day of the one of whom the Lord said: 'He was a burning and shining lamp.' On the eighth day after the Forerunner's birth, they came to circumcise the boy according to the law's command. And because a name was given to a boy at his circumcision back then, just as it's given in baptism now, the text adds: "And they were calling him by his father's name, Zechariah." It was the custom of the ancients to give the names of fathers to their firstborn, especially to their only children. Yet it was fitting that a name be given at circumcision, because no one is worthy to have their name written in the book of life unless they cast off carnal things, which is what circumcision signifies. His mother answered them, saying, "No, certainly not; he won't be called Zechariah, but he will be called John." God had revealed this to her, as she hadn't learned it from her mute husband. When the father was also asked by a nod and a sign what name should be given—which suggests he was not only mute but also deaf—he asked by a sign, rather than by word, for a writing tablet, that is, a board as large as a fist could hold. Hence, in the common language of the Romans, a 'pugilla' is a tablet for writing. Sometimes a writing tablet, a stylus, or a pen is also called a 'pugillaris'—the tool we use for writing. And he wrote, saying: 'John is his name.' He doesn't say 'it will be,' but 'it is'; as if to say: the name has already been given by God and by the Angel. I am not naming him, but simply stating the name that has been given. It’s worth noting that the name John was fitting for him: first, because of the fullness of grace he possessed; second, because of the time of grace he inaugurated; and third, because of the excellence of the grace he was the first to preach—namely, the forgiveness of sins and the bestowal of grace. Everyone was amazed at the agreement and harmony between the father and mother regarding the child's name, or rather, the naming of him. Then Zacharias's mouth was opened and his tongue was loosened, because the faith that had been bound by disbelief was now set free. Through his written confession of faith—which he couldn't manage with words—he earned his release, just as he had earned his binding through a word of doubt. With this done, the grace of the New Testament was unlocked; that is, it was shown to be made manifest. He spoke, blessing God for the benefits shown to him. It's no wonder he spoke, because his superior—God himself—had given him the command to bless; and so he blessed God, according to the words: "Bless the Lord, you priests of the Lord." And a great fear came upon all their neighbors—a fear of wonder at what had happened at John's birth: the birth from an elderly and barren woman, the naming of the child, and the miraculous return of his speech. Or perhaps it was a fear of punishment, because seeing a religious man punished like that for his hesitation, everyone feared for themselves, knowing it wasn't safe to offend God. And throughout all the hill country of Judea, all these words—that is, the aforementioned wonders—were spread abroad. Everyone who heard these things kept them in their heart, considering the miracles that had taken place and silently awaiting the outcome of the matter, saying to themselves, "What, then, will this child be?" As if to say: he will be very great and praiseworthy. It's no wonder they asked such things about the child, for the hand of the Lord—that is, the divine power and the operative virtue of God—was with him, namely John, in the miracles performed around him, from which the child's future greatness before God was reasonably concluded.
The Benedictus and Mary's Return
Zechariah prophesies in the Benedictus, and Mary returns to Nazareth, leaving behind a legacy of humble service.
Then Zechariah was filled with the Holy Spirit and prophesied—meaning he composed a song of divine praise to the Lord, saying, "Blessed be the Lord God of Israel," and so on. In its entirety. The generosity of divine mercy and of His gift is great, provided we are prompt and ready to receive it. Look at this: the speech that was taken away from the one who doubted was restored to the one who believed, along with the spirit of prophecy. Where sin abounded, grace has superabounded; and the Lord often gives back more than He took away, for He heals not only the body, but the soul as well. Hence Ambrose says: 'See how good God is, and how ready to forgive sins: He not only restores what was taken away, but even grants what was never hoped for.' He who was long silent now prophesies. For this is the greatest grace of God: that He acknowledges the one who had denied Him. Therefore, let no one lose heart; let no one who is conscious of past sins despair of divine rewards. God knows how to change His mind, if you know how to amend your sin—so says Ambrose. Mary, however, finally said goodbye to Elizabeth and Zechariah, and after blessing John, returned to her own home in Nazareth—though only after the birth of the Forerunner had been completed, as is the more common opinion. By returning home after finishing her service following her relative's childbirth, she shows that it's unseemly to linger in someone else's house without a duty to perform. It's worth considering now how many tears Zacharias and Elizabeth shed when the Virgin Mary left them, and when the joy of the world and the Star of the Sea returned to her own home. John, too, grieved not a little at her departure, he who had leaped with such great joy at her arrival. In Mary's return, strive to call her poverty to mind. She returned to a home where she was not going to find bread, or wine, or other necessities. She had perhaps lived in relative comfort with them for three months, but now she returned to her poverty, so that she might provide for her needs by working with her own hands. Therefore, sympathize with her, and kindle in yourself a love for poverty.
The Growth of the Forerunner and Final Prayer
John grows in grace and virtue in the desert, followed by a concluding prayer for the reader's own spiritual growth.
The boy John grew in physical stature and was strengthened in spirit as he grew in grace and virtue, for his growth in virtue kept pace with his physical development. The flesh is weak, so it must be strengthened by a ready spirit. In his pursuit of a perfect life, he lived in desert places well-suited for prayer and contemplation. He lived there from the seventh year of his life until the day he was revealed to Israel—that is, until it pleased God to show him to the people of Israel; this happened when he came across the Jordan, preaching a baptism of repentance, which took place in the fifteenth year of the reign of Tiberius Caesar. For it was then that he left the desert to preach to the people. Consider the greatness of John in these events, and in the many other privileges associated with him. PRAYER: Holy John the Baptist, you were filled with God even before you were born from the womb; you knew God before you were known in the world. To you, Lord—you whom grace made such a friend of God—I flee in my anxiety, I whom my own sin has made such a debtor to God. Remember me, therefore, Lord, so that just as the grace of God lifted you up, so may your mercy raise up one whom his own guilt has so humbled. For my own sin has made me what I am, but you are what you are not by your own doing, but by the grace of God within you. Obtain for me, I pray, in my misery, that just as you rejoiced with great joy at the first coming of our Savior, so I too may be worthy to rejoice at his second coming and to exult with the saints in glory. Amen.
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Post haec recogitans Maria de verbis Angeli , quae de consobrina sua Elizabeth dixerat, eam visitare ad congratulandum et serviendum eidem volebat. Jesus enim, qui in utero illius erat, Joannem adhuc in utero matris positum, sanctificare festinabat. Exurgens ergo de loco in quo erat, et a quiete contemplationis, in qua prius sederat, et ab oratione, quae omnibus operibus suis erat praevia, ivit, de licentia Joseph, a Nazareth, et abiit versus Austrum in montana, quia Judaea in montanis, id est, in altiori loco, et ad Austrum est, respectu Galilaeae, a qua recesserat Maria. Et nihilominus domus Zachariae, in loco montuoso, ubi montana Judaeae sunt, erat sita : ct via ad eam petrosa, et montuosa. Ivit vero cum fesiinaiione, quia diu in publico nolebat apparere, ut ostenderet quod virgo non debet morari in publico, nec ibi contrahere colloquia cum aliquo. Et venit in Jerusalem civitatem Juda; quod hoc loco nomen est non tribus, sed regni, scilicet Judae. Jerusalem enim in tribu Benjamin erat, per quam videtur transisse ad oppidum, in quo dicitur tunc habitasse Zacharias , et natus Joannes, quarto milliario ultra Jerusalem, fere contra Occidentem, sed aliquantulum ad Meridiem. Maria concepto Verbo agterno ivit, ad visitandum Elizabeth.
Et secundtfm Ambrosium hoc fecit non quasi incredula de oraculo, scilicet per Angelum dicto, nec quasi incerta de nuntio, scilicet sibi misso, nec quasi dubitans de exemplo, scilicet de Elizabeth sibi dato; sed quasi laeta pro voto, scilicet animi sui, religiosa pro ofl&cio, scilicet obsequendi, festina prae gaudio, scilicet inde concepto. 2 ? — Conspice igitur quomodo vadit Regina coeli etierrae, non eques, sed pedes, cum aliquibus de virginibus, quas secum domi habebat, per tam longam et asperam viam, ut ilia erat. Sunt enim de Nazareth usque ad Jerusalem, triginta quatuor milliaria, et deinde ad oppidum Zachariae quatuor vel circa, quorum duo faciunt unam leucam. Vadunt autem cum ea verecundia, humiiitas, et paupertas, omniumque virtutum honestas. Est etiam secum ipse Dominus virtutum ; magnam et honorabilem habet comitivam, sed non hujus seculi vanam et pomposam. Nec erat a conceptu tiiii gravata, ut communiter contingit aliis mulieribus; non enim fuit Dominus Jesus Matri suae onerosus. O quam felix fuisset, qui in iilo itinere Mariam obviam habuisset, et vocem salutationis ab ea recepisset!
Et intravit Maria in domum Zacharice et Eli^abeth cognatae suae, domum religiosam visitat, suaeque humilitatis et mansuetudinis signa manifestat; et prior saluiavit, id est, salutem optant Eli:{abeth, quasi congratulans ei, de dono quod eam accepisse didicerat. Prior ipsa Virgo profert salutationem, propter duo : primo, causa humilitatis, quia humilior; secundo, causa pietatis, quia superior. Prima ratio respicit morem iilarum regionum, ubi inferiores solent salutare prius superiores, quasi reverentiae exhibitione; sed secunda respicit morem illarum regionum, ubi salutatio profertur a majoribus, in signum quod omnis benedictio desursum est.
Nota moraiiter, quod sex dicuntur hic de beata Virgine, quae et nos imitatione ejus, etiam debemus facere. Primo, quod exsurrexit; surgamus et nos a torpore acediae, et a desideriis terrenis nos elongemus, in quibus morando donnimus. — Secundo, abiit in montana : ascendamus et nqs in montana, tendendo in altiorem vitam, etappetendo coelestia, et appropinquando ad ea. -r- Tertio , /esiinavit : festinemus et nos ad bona opera accelerando. et quidquid pos^ sumus, instanter operando. a Quia, ut dicit Chrysosiomus, nihil ita est quod vitam nostram valeat evertere, ut operum actionem bonorum dissimulare, semperque differre ; saepe enim istud omnibus nos bonis fecit excidere. » Unde dixit quidam, quod bonum opus nunquam difFerendum est, ne forte aliquo casu superveniente impediatur; malum vero urgens semper difFerri debet, si forte aliquis casus superveniens impediat. — Quarto, venit in civitatem Juda, Ingrediamur et nos in civitatem Judae, id est , confessionis et laudis divince , scilicet in ecclesiam, ad laudandum, et obsequendum ibi, et in civitatem contemplativam coelestem Jerusalem, ad confitendum nomini Domini : Judas enim confiiens interpretatur.
— Quinto, intravit in domum Zacharice. Intremus et nos in domum Zachariae, non sequentes eogitationes vanas, sed magis memores mandatorum Domini ad faciendum ea : Zacharias enim memorans Domini interpretatur. — Sexto, salutavit Eli:(abeth, Salutemus et nos Eiizabeth, creaturas fastidiendo , et in solo Deo saturitatem nostri desiderii statuendo , qui solus replet in bonis desiderium nostrum : Elizabeth enim, Dei mei saturitas interpretatur. Et insuper gratiam perceptam communicemus proximo, sicut Maria fecit Elizabeth et puero.
Quam cito autem Virgo salutavit Eli:{abeth, repletus est Joannes Spiritu Sancto in utero : prout fuerat promissum ab Angelo. Et sentiens Domini praesentiam , prae gaudio in matris utero , exultando et saltando tripudiavit, ac quosdam gestus ad similitudinem exultantis repraesentavit, et quem lingua et voce non potuit, animo exultante et etiam motu salutavit. Movebatur in utero, quasi gestiens salutare et Domino suo assurgere, ac quasi egredi vellet ex utero, et ei occurrere. Et tunc primo, Praecursorem suum Jesus prophetam fecit, qui in utero exiliens, ejus adventum evangelizavit, et praecursionis suae officium inchoavit, quasi etiam intra matris viscera jam clamaret : Ecce Agnus Dei, ecce qui tollit peccata mundi. Unde Chrysostomus : « Christus ideo fecit Mariam salutare Elizabeth, ut sermo procedens ex utero matris, ubi habitabat Dominus, et per aures Elizabeth ingressus, descenderet ad Joannem, et illic eum ungeret in prophetam. Nam statim ut vox salutationis convenit ad aures ejus , exultans puer prophetavit, non voce, sed motu. » Unde idem Chrysostomus : t( Dic, infans, dic, prophetarum omnium maxime, qui digne satis plus quam propheta vocaberis, unde tibi haec exultatio? Nondum natus es, et jam prophetas.
Domini adventum agnoscis, quem quia voce salutare non potes, exultando agis quod potes. Quam laetus ei occurreres, si jam natus eum videres, cujus agnito adventu, exultando obviam ire conaris. » Deinde repleta est etiam mater Spiritu Sancto, per filium et meritis filii. Non prius repleta est mater, quam filius , sed filius repletus, replet et matrem. Ex plenitudine enim gratiae, qua Christus se receperat in Maria effudit per salutationem Virginis,gratiam sanctificationis in Joannem, quae ulterius redundabat in matrem. Unde exultans ac tota exhilarata, et Spiritu Sancto accensa, amplexatur virginem tenerrime, et prae gaudio exclamat magna voce. Filius intus latens docet quid mater exterius agere debeat; spiritus enim infantis , non valentis clamare, nec loqui voce propria, fecit clamare matrem voce magna. Clamavit autem voce magna, tum in signum magnae a£B&ctionis, tum quia magna Dei dona cognovit, tum quia illum in utero tenebat, qui vox Verbi erat.
Quasi ergo magna vi Elizabeth intus commota, non solum Virginem resalutavit, verum etiam voce magna clamavit , non tam clamosa , quam devota, quia non clamor, sed amor sonat in aure Dei. Unde ista magnitudo magis est intelligenda ratione devotionis interioris , quam soni exterioris. Devotio enim magnus clamor est, ita ut usque in coelum audiatur. Quid, inquit Dominus Moysi tacenti, clamas ad me ? qui tamen non clamabat ad Deum clamore oris, sed desiderio cordis. Unde Augustinus : « Clamor ad Dominum est intentio cordis, et flagrantia dilectionis, quia semper petitur quod optatur. » 5 Benedicta Maria, benedictusQ. UE FRUCTUs iLLHJs.
— Et dixit EHzabeth : Benedicta tu inter mulieres, id est, superomnes mulieres, et inter benedictas, benedictione insignis. Nulla enim tantae unquam gratiae particeps fuit, aut esse poterit. Benedicta es, et ampiiori benedictione cumulaberis; et benedt" ctus sit fructus ventris tui, per quem benedictio venit aliis : qui, secundum quod homo, benedictus est benedictione gratiae, quippeplenus dono omnium charismatum; benedictus etiam in benedictione gloria? , secundum quod Deus ab aetemo, et usque in aetemum. Non quia tn benedicta, ideo benedictus fructus ventris tui ; sed quia ille prcevemt te in benedictionibus dulcedinis, ideo tu benedicta. Benedicta arbor; benedictus et arboris fnictus. Benedicta >irga de radice Jesse ; benedictus et ilos qui de tali radice ascendit. Benedicta talis mater ; benedictus et talis filius.
Benedicta est Maria ab Angelo supra, quia triumphantis Ecdesiae ruinam reparavit ; sed hic ab Elizabeth, quia militantem Ecclesiam, quasi jam mortuam suscitavit. Ubi Beda : « Eadem voce ab Elizabeth, qua a Gabriele benedicitur : quatenus et Angelis et hominibus veneranda monstretur. » Et notandum quod quinque fhictus colliguntur ex beata Virgine : primus est ventris, et hic est generatio, per quamfrucium vitcecommunicavimus; secundus est fructus mentis, et hic est compassio, quam habet ad afflictos, et super peccatores; tertius est oris, et hic est oratio ; quartus est operis, et hic est protectio ; qumtus est nominis, et hic est devotio, quae habetur ex benedicto nomine ejus, etiam a sceleratis, ita pt in omnibus periculis ab omnibus invocetur. 6 MaIUA AD DrVERSOS DIVERSE VEKiT. -. Et unde hoc mihi, ut veniat mter Domini mei ad me ? Id est opa. mea justitia, quibus meis factis vel meritis accidit hoc mihi, scilicet sterili et seni, et secundum reputationem hominum maledictae, ut mater Domini mei, scilicet Virgo fecunda et benedicta, veniret sic humiliter, devote, et reverenter, ad me servam et ancillam suam?
Quasi dicat : nuUus. Neque enim sancti^, neque religio, neque nobilitas aliqua hoc mihi praestitit, ut tanto honore, tantaque beatitudine fierem <|igna, sed sola Dei gratia. Ego potius debui ire ad te, sed tua tuique filii humilitas, te coegit venire ad me:%Et notandum quod mater Domini venit ad peccatores per compassionem, in quantum est ama^ mare, dans eis amaritudinem contritionis; venit adoppressos per protectionem, in quantum Domina, liberans eos; venit ad moestos per consol^ionem, in quantum stella, laetificans eos. Unde Augustinus : a Sancta Maria, succurre miseris, » ecce primum; a juva pusillanimes, » ecce secundum; « refove flebiles, » ecce tertium. Et vere benedicta es, et benedictus fructus ventris tui, et admiror de humilitate visitationis tuae, propter magnificentiam virtutis, quae apparet in te. Ecce enim in tuo adventu et salutatione, non solum ego, sed et infans in utero meo gratulatur, et quod voce non potest, gaudio fatetur. Sic Elizabeth miraculum et Incarnationem Verbi cognovit et Mariam esse matrem Domini, et Deo plenam intellexit. Intellexit quippe per Spiritum Sanctum, quo repleta erat; quia exultatio infantis illius, significaret venisse matrem ejus, cujus ipse praecursor erat futurus.
Et ideo quae ante erubescebat onus parentis, duiTi adhuc nesciret mysterium religionis, jam benedicit ; et quae se occultabat, quia conceperat filium, jactat se, quia generabat prophetam.
EHzabeth etiam quae in occulto et secreta inspiratione cognoverat, his qui simul aderant, palam evangelizabat, dicens : Ei beata quce credidisti, scilicet Angelo , quando per assensum fidei concepisti, quoniam perficientur amplius in fiituro ea, quce dicta sunt tibi a Domino, scilicet per Angelum nuntiantem , et per Spiritum Sanctum mentem tuam illustrantem, et te immediate docentem. Aperte hic indicat, quod verba Angeli ad Mariam dicta per Spiritum agnoverat. Beata, inquit, quce credidisti; sed et beati illi qui audiunt et credunt. Considera itaque quam magnae virtutis est beatae Mariae Virginis salutatio, quae confert gaudium, confert et Spirittim Sanctum, confert revelationem secretorum divmorum, confert et prophetiae actum. Et ideo semper est salutanc^^, propter resalutationis lucrum inde sperandum.
Audita igitur responsione Elizabeth , qua eam matrem Domini sui appellando, ac beatam prsedicando, ct fidem fortem laudando, prophetavit; amplius Maria tacere non potuit dona quae perceperat, et quaevirginali pudore, et ex humilitate acceptum oraculum silentio texerat, jam congruo tempore patefecit. Unde exultans prorupit in canticum laetitiae, quod a Domino edidit, dicens : Magnificat anima mea Dominum, etc, totum ibidem complens jucunditatis et laetitiae canticum. Consueverunt enim Hebraei incasu magno cantica componere et dicere Domino, quando Deus mirabilia fecit circa ipsos. Et plus omnibus potest haec Virgo magnificare Dominum. Beata siquidem Virgo, tantum mysterium sibi esse manifestatum, et quanta per hoc esset, more humilium, non statim revelavit, sed quousque per Elizabeth reveletur, abscondit : quam quia cognovit mysterium per Spiritum Sanctum cognovisse, intelligens Dominum illud revelari velle tandem, et hoc ipsa revelat, Deumque magnificat, id est, magnum in operibus ejus laudat et praedicat. Non magnum facit, quia in se grandescere non potest, et nec detrimentum, nec augmentum recipit, quasi dicat Maria : O Elizabeth , tu me magnificas de bonis quae vides in me, sed anima mea Domino et Creatori, videlicet Deo Patri, ex quo sunt omnia, attribuens, ipsum in hoc cantico Magnificat , et ejus magnificentiam praedicat, non tantum lingua laudat.
Et exultavit spiritus meus in Deo salutari meo, et Salvatore meo, scilicet in Fiiio, per quem sunt omnia, per quem saius mundo reparatur. In hoc autem salutari, virgo bene habet causam exultationis , plus quam omnes creaturae; quia parentes in filiis solent exultarc. Et licet ipse sit salutare omnium hominum, singulariter tamen fuitsalutare Virginis prae cunctis hominibus, propter singulares Virginis praerogativas. Spiritus ipse est anima, interdum tamen accipitur pro animae rationabilitate et excellentia. Anima namque vivimus, spiritu discernimus et intelligimus : unde comprehendit omnes viressub animaetspiritu. Sub animacomprehenduntur vires inferiores, in comparatione ad corpus. Spiritus vero importat eamdem substantiam animae secundum vires superiores, quibus rapitur supra se dulcedine contemplationis. Maria ergo anima et spiritu Deo devota, de omnibus beneficiis circaeam divinitus exhibitis, omnes vires suas, in gratiarum ac tione, et laude Dei impendit : quasi dicat, secundum Ambrosium : Tanto munere me Deus sublimavit, ut nullo linguae officio explicare possim, sed totum animi interioris affectum in agendis gratiarum laudibus offero, totum quod vivo, quod sentio, quod discerno in ejus praeceptis observandis impendo.
Magnificat autem et ille Dominum , in cujus bonitate magnificatur et laudatur Dominus. Sic enim in discipulis magistri, sic in operibus suis artifices singuli laudantur et magnificantur. Magnificatur ergo Deus in nobis, dum anima nostra, quae ad imaginem Dei facta est, per justitiam Christo se conformat, qui est imago Patris ; dum imago Dei, quae est in ipsa, magnificatur, id est, virtutum magnitudine, magna eflicitur; duna secundum praecepta divina vivimus, dum bonis operibus lucemus. Et ideo ait Apostolus : Glorificate et portate Deum in corpore vestro. Unde nota quod Deus magnificatur iripliciter in bBneficiis suis : primo, ipsa beneficia Deo attribuendo ; secundo, pro ipsis Deo gratias agendo; tertio, in ipsis nos exercendo.
Notandum etiam quod beata Virgo in isto c^tico dilatavit se in Dei laude, et gratiarum actione. Nusquam autem alibi legitur fuisse iocuta, nisi valde parum, et pauca verba. In universo enim tantum septem vicibus legimus eam locutam, ut ex hoc ostenderet se gratia septifonni plenam : videlicet cum Angelo bis, primo : Quomodo fiet istud? secundo : Ecce ancilla Domini; cum Elizabeth bis, primo cum salutavit Eli:;abeth, secundo, cum ait : Magnijicat anima mea Dominum; cum Fiiio bis, primo in Templo : Fili, quidfecisti nohis sic? secundo in nuptiis : Vinum non hahent ; et semel cum ministris» ibidem : Quodcumque dixerit vobis , facite. In omnibus his patet quod nunquam locuta est, nisi breviter, paucis verbis, excepto quod in cantico se dilatavit, ubi cum Filio locuta est. Et notandum quod haec septem verba locuta est in quatuor temporum vicibus, ei non sine evidenti utilitate qualibet vice. Quater igitur est locuta, et quatuor miracula sunt secuta', scilicet : in Angeli annuntiatione, et tunc concepit Deum ; in Elizabeth visitatione, et tunc exultavit infans in utero; in nuptiis, ettunc convertit aquam in vinum; in templo, et tunc erat subditus illis.
Notandum etiam quod inter praedictas locutiones, cum quatuor personis locuta est beata Virgo, scilicet : cum Angelo, cum Elizabeth vetula et cognata sua, cum Filio, et cum ministris. In quo ostenditur pulchrum documentum, quod puella juvenis, et praecipue monialis, rarissime debet loqui, nisi vel cum Angelo, id est, cumangelico sacerdote, quia Angelus Domini exercituum est sacerdos, et hoc in confessione; vel cum sancta Elizabeth, id est cum vetula, vel alia matura et sancta muliere, et hoc in rara consolatione; vel cum Filio Dei, et hoc in oratione vel lectione; vel cum ministris honestis, et hoc in necessariorum postulatione. 1 1 Gaudium Elizabeth et Mari^. — Considera ergo, quomodo laetantur matres ambae : laudant Deum de utraque conceptione, et in gratiarum actione consistentes, agunt dies laetitiae. O qualis domus, ubi pariter commorantur et requiescunt tales matres, scilicet Maria et Elizabeth , talibus filiis , scilicet Jesu et Joanne fecundatae ! O si cum Domina tua in montana posses conscendere; si sterilis et Virginis matris suavem contueri complexum, et salvationis officium; puto quod canticum illud sacrum Magnificat anima mea Dominum, cum beatissima Virgine, suavi cum modulatione concineres, mirumque conceptum virgineum, una cum propheta parvulo exultans et jubilans, adorares! Unde Anselmus ad sororem suam : a Jam cum dulcissima Domina tua in montana conscende : steri lis et Virginis intuere complexum, et salutationis officium, in quo servulus Dominum, praeco judicem, vox Verbum , inter anilia viscera conclusus, in Virginisuteroclausum agnovit, et indicibili gau^io prophetavit. Beati ventres, in quibus totius mundi salus exoritur, pulsisque tristitiae tenebris, sempiterna laetitia prophetatur !
Accurre, quaeso, accurre, tantis gaudiis admiscere ; prosternere ad pedes utriusque, et in unius ventre sponsum tuum amplectere, amicum vero ejus, in alterius utero venerare : » haec Anselmus. Attende hic, et imitare humilitatis exemplum : quod enim Maria ad Elizabeth, Christus ad Joannem, Domina adancillam, Dominus adservum venire, et Maria Elizabeth servire non dedignatur, quid aliud quam humilitatis exemplum ostenditur? De qua etiam specialiter, in cantico suo praedicto, Maria gloriatur, et plena omnium virtutum, solam humilitatem recognoscit, dicens : Quia respexit humilitatem ancillce suce. Ergo et tu de te humilia, cum Maria sentias; et quidquid boni habes Beo, non tibi, cum ea attribuas.
Mansit autem Maria quasi mensihus tribus, cum illa Elizabeth pro cujus consolatione et obsequio venerat, ministrans et serviens ei humiliter, reverenter, et devote, in omnibus quibus poterat, quasi oblita se matrem Dei esse, et totius mundi reginam, ut in omnibus impleret humilitatis mensuram. In ea igitur, contemplatio non deseruit actionem, nec actio diminuit contemplationem. Unde et Evangelium scriptum de ministerio Marthae et contemplatione Mariae legitur in ipsius beatae Virginis assumptione : quae et activa fuit , ut patet in hoc loco, et contemplativa, quia conservahat omnia verha hcec, conferens in corde suo. Tamdiu quippe mansit Maria cum Elizabeth, donec partus tempore completo, Praecursoris Domini sui , propter quam venerat , nativitatem videret : ut ei et matri obsecundaret, et ut in via et publico non videretur frequentius, et ut tanto tempore Elizabeth et Joannis cresceret in gratiis profectus. Nam si in 'primo adventu Mariae, sed et etiam ipsius Domini, Spiritu Sancto sunt repleti, multum est illis superadditum de gratiis, in tanta mora mansionis.
Completo igiturpariendi tempore, peperit Eli^abeth Jilium scilicet octavo kalendas julii , et feria sexta. Cui nato, ac etiam matri ejus, humiliaobsequiabeata^Virgo exhibuit, et in domo etiam «aliena , ministrare potius quam ministrari voluit. Et audierunt vicini qui erant cohabitantes, et cognati qui erant consanguinei vel affines EUizabeth, quia magnificavit et magnifice fecit, Dominus misericordiam suam cum illa, id est, magnam misericordiam ei fecit, scilicet opprobrium sterilitatis auferendo , et tantum et talem filium, sic nuntiatum mirabiliter et conceptum, supernaturaliter ei dando; et congrattt^ labantur ei super tanto dono, secundum quod Angelus Zachariae dixerat : Multi in nativitate ejus gaudebunt. Hoc autem gaudium sanctitatem in eo futuram significabat. Sic quilibet debet congratulari de bono alterius et gaudere : contra invidos, qui de malo gratulantur, et de bono tristantur.
Et nota quod hac die sanctus Joannes Evangelista, de carcere hujus mundi migravit, et ad coeleste palatium, laetantibus Angelis, gloriosus intravit. Et quia propter ingens ofi&cium, non potuit hodie ejus festum celebrari, statuit hoc Ecdesia, in hebdomada natalis Domini, die tertia solemniter fieri; vel quia ea die fuit ipsi basilica dedicata; vel quia tunc infulatus est patriarcha ecclesiarum in Asia : solemnitas vero Baptistae in suo die remansit, nimirum, quia hic dies ab Angelo gaudio nativitatis Praecursoris authenticatus fuit. Igitur, dilectissimi , hos aequinatos summos Dei amicos, inter choros Angelorum rutilantes, devotis hodie laudibus honorantes , et orationes ad thronum gratiae mittamus , ut misericordiam consequamur, et gratiam in auxilio opportuno inveniamus. Sed cur nativitatem Joannis potius quam alicujus Sancti celebremus? Haec causa est secundum Augustinum, quia illorum post nativitatem et aetatis accessum, fides Domino adhaesit, sed nuUius eorum natiyitas Christo militavit. Joannis autem Dominum ipsa nativitas prophetavit, quem conceptus ex utero salutavit. Idcirco etiam Joannis celebratur nativitas, quia Joannes Dei gratia datus scilicet et natus est initio temporis gratiae : quia etiam gratiam Novi Testamenti erat praedicaturus, qui etiam in utero est mundatus. Die quoque nativitatis Joannis quidam lucernas multas accendunt, in quo significatur ejus csse diem , de quo Dominus dixit : Ille ei^at lucerna ardens et lucens.
Octavo autem die a nativitate Praecursoris veneruni circumcidere puerum secundum praeceptum legis. Et quia in circumcisione tunc imponebatur nomen puero, sicut modo imponitur in baptismo, ideo subditur : Et vocabant eum nomine pairis sui, Zachariam. Mos enim erat antiquorum imponere nomina patrum primogenitis, et maxime unigenitis. Congrue autem imponebatur nomen in circumcisione, quia nullus, nisi abjiciat carnalia, quod significat circumcisio, dignus est ut nomen ejus scribatur in libro vitae. Ei respondens mater ejus, dixit : nequaquam, scilicet : non vocabitur Zacharias; sed vocabiiur Joannes. Hoc sibi a Deo revelatum fuit, quia a patre muto non didicit. Pater etiam nutu et signo, de nomine imponendo interrogatus, per quod videtur quod non tantun» erat mutus, sed etiam surdus, postulavit signo, non yerho, pugillarem, id est tabulam tantam quantum poterat pugillus capere. Unde secundum vulgare Romanorum, pugilla est tabula ad scribendum.
Dicitur etiam aliquando pugillaris calamus, et stylus, et graphium quo scribimus. Et scripsit, dicens : Joannes est nomen ejus, Non dicit, erit, sed est; quasi dicat : jam est impositum nomen a Deo et ab Angelo : ego non impono, sed impositum indico.
Et notandum quod hoc nomen Joannes fuit ei proprium : primo, propter plenitudinem gratiae quam habuit; secundo , propter tempus gratiae, quod inchoavit; tertio, propter excellentiam gratiae, quam primus praedicavit, scilicet remissionem peccatorum, et gratiae collationem. Et mirati suni universi super convenientia et concordantia inter patrem et matrem de nomine pueri, seu de impositione nominis «hujusmodi.
Et tunc apertum est os Zachariae, et resoluta est lingua ejus; quia quam vinxerat incredulitas, fides solvit. Per confessionem enim fidei in scripto, quam verbis facere non poterat, meruit liberari, sicut propter verbum dubitationis demeruerat ligari. Quo facto , gratia Novi Testamenti reserata, id est, manifestata ostenditur esse. Ei loquebatur benedicens Deum pro beneficiis ostensis circa eum. Nec mirum si loquebatur, quia prior suus, scilicet Deus, dederat ei benedicite ; et ideo benedixit Deum, secundum illud : Benedicite, sacerdotes Do^ mini, Domino, ^ Et factus est ftmor magnus super omnes vicinos eorum; timor scilicet admirationis, de his quae facta sunt in ortu Joannis, scilicet de partu senis et sterilis, de impositione nominis singularis , de miraculosa restitutione locutionis ; vel timor punitionis , quia videntes virum religiosum propter haesitationem sic punitum, timebant sibi omnes, scientes quod non esset tutum ofFendere Deum» Et super omnia montana Judaece , circumcirca divulgabantur omnia verba hcec, scilicet praedicta mirabilia. Ei posuerunt omnes qui audierani in corde suo, scilicet miracula quae facta fuerant, considerantes, et eventum rei tacite praestolantes, dicentes scilicet intra se : Quis et qualis putas puer iste erit ? Quasi • dicerent : valde magnus et laudabilis erit. Nec mirum quod ita quaerebant de puero : Etenim manus Domini, id est potestas divina, et virtus Dei operativa, erat cum illo, scilicet Joanne, in mirabilibus circa eum factis; ex quibus rationabiliter condudebatur magnitudo pueri futura coram Deo.
Et Zacharias impletus est Spiritu Sancto, et prophetavit, id est canticum divinae laudis fecit Domino, dicens : Benedictus Dominus Deus Israel, etc. per totum.
Magna est largitas divinae pietatis, et muneris ejus, si prompti et parati ad accipiendum simus. Nam ecce loquela, quae sola ablata est diffidenti, cum spiritu prophetiae est restituta credenti : et ubi abundavit delictum, superabundavit et gratia ; et ita frequenter amplius reddit Dominus quam sustulerit, qui etiam quos sanavit in corpore, hos etiam in anima sanavit. Unde Ambrosius : « Vide quam bonus Deus, et facilis indulgere peccatis : non solum ablata restituit, sed etiam insperata concedit. Ille dudum mutus prophetat. Haec enim gratia Dei maxima, quod eum qui negaverat, confitetur. Nemo ergo diffidat, nemo veterum conscius delictorum, praemiadivina desperet. Novit Deus mutare sententiam, si tu noveris emendare delictum : » haec Ambrosius, 19 Mari^ reversio. — Maria vero tandem valefaciens Elizabeth et Zachariae, ac benedicens Joanni, reversa est ad domum habitationis suae, in Nazareth; completo tamen prius ortu Praecursoris, prout opinio magis communis tenet.
Per hoc autem quod peracto obsequio, post partum cognatae suae rediit in domum suam, ostendit quod inhonestum sit morari sine officio in domo aliena. Libet nunc intueri quantas tync Zacharias , quantas et Elizabeth lacrymas fuderunt, quando Virgo Maria inde recessit, quando mundi gaudium et stella maris in domum suam reversa est. Joannes quoque in ejus discessu, non parum doluit, qui in illius adventu, tanto gaudio exultavit. In reversione autem Mariae, paupertatatem ejus ad memoriam revocare stude. Rediit ad domum, in qua nec panem, nec vinum, nec alia necessaria erat inventura. Stetit quasi tribus mensibus apud illos forte opulenter, nunc autem rediit ad paupertatem suam, ut propriis manibus laborando, victum procuret. Compatere ergo sibi, et in amorem paupertatis accendere.
Puer autem Joannes crescebat, quantum ad augmentum corporis; et confortabatur spiritu, quantum ad augmentum gratiae et virtutis : quia secundum crementum corporis crescebat per augmentum virtutis. Caro enim est infirma, et ideo spiritu prompto est confortanda. Et erat quantum ad perfectionem conversationis in desertis locis orationi etcontemplationi aptis. Ibi enim habitavi a septimo anno aetatis suae usque in diem ostensionis suce ad Israel, id est, donec placuit Deo ipsurtl Israelitico popuio demonstrare; scilicet quando venit trans Jordanem, prcedicans baptismum pcenitentice ; quod factum est anno quintodecimo imperii Tiberii Ccesaris. Tunc enim exiit de desertis, ad praedicandum populis. Considera in praemissis magnificentiam Joannis, et in multis aliis quae de eo reperiuntur privilegiis. ORATIO Sancte Joannes Baptista, tu prius plenus Deo, quam natus ex utero ; prius noscens Deum, quam notus in mundo : ad te, domine, quem gratia fecit tam amicum Dei, fugio anxius, quem iniquitas fecit tam reum Dei, Memento ergo, domine, ut sicut gratia Dei te sic sublimavit, sic miseri« cordia tua erigat quem culpa sua sic humiliavit. Me enim iniquitas mea talem fecit, te autem talem, non tu, sed gratia Dei tecum.
Obtine, quaeso, mihi misero, ut sicut in primo adventu nostri Salvatoris magno gaudio exsultasti, sic et ego in secundo adventu ejus merear gaudere, et cum Sanctis in gloria exsultare. Amen.
Notes
- 1 ↩The source text contains a garbled span 'a£B&ctionis', which is corrected here to 'affectionis' (affection) based on the context of the passage.
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