OF THE ANNUNCIATION OF THE BLESSED VIRGIN (FOUR ARTICLES)
We now have to consider the Blessed Virgin's Annunciation, concerning which there are four points of inquiry:
(1) Whether it was befitting that announcement should be made to her of that which was to be begotten of her?
(2) By whom should this announcement be made?
(3) In what manner should this announcement be made?
(4) Of the order observed in the Annunciation.
Whether it was necessary to announce to the Blessed Virgin that which was to be done in her?
Objection 1: It would seem that it was unnecessary to announce to the Blessed Virgin that which was to be done in her. For there seems to have been no need of the Annunciation except for the purpose of receiving the Virgin's consent. But her consent seems to have been unnecessary: because the Virginal Conception was foretold by a prophecy of "predestination," which is "fulfilled without our consent," as a gloss says on Mat. 1:22. There was no need, therefore, for this Annunciation.
Objection 2: Further, the Blessed Virgin believed in the Incarnation, for to disbelieve therein excludes man from the way of salvation; because, as the Apostle says ( Rom. 3:22 ): "The justice of God (is) by faith of Jesus Christ." But one needs no further instruction concerning what one believes without doubt. Therefore the Blessed Virgin had no need for the Incarnation of her Son to be announced to her.
Objection 3: Further, just as the Blessed Virgin conceived Christ in her body, so every pious soul conceives Him spiritually. Thus the Apostle says ( Gal. 4:19 ): "My little children, of whom I am in labor again, until Christ be formed in you." But to those who conceive Him spiritually no announcement is made of this conception. Therefore neither should it have been announced to the Blessed Virgin that she was to conceive the Son of God in her womb.
On the contrary, It is related ( Lk. 1:31 ) that the angel said to her: "Behold, thou shalt conceive in thy womb, and shalt bring forth a son."
I answer that, It was reasonable that it should be announced to the Blessed Virgin that she was to conceive Christ. First, in order to maintain a becoming order in the union of the Son of God with the Virgin---namely, that she should be informed in mind concerning Him, before conceiving Him in the flesh. Thus Augustine says (De Sancta Virgin. iii): "Mary is more blessed in receiving the faith of Christ, than in conceiving the flesh of Christ"; and further on he adds: "Her nearness as a Mother would have been of no profit to Mary, had she not borne Christ in her heart after a more blessed manner than in her flesh."
Secondly, that she might be a more certain witness of this mystery, being instructed therein by God.
Thirdly, that she might offer to God the free gift of her obedience: which she proved herself right ready to do, saying: "Behold the handmaid of the Lord."
Fourthly, in order to show that there is a certain spiritual wedlock between the Son of God and human nature. Wherefore in the Annunciation the Virgin's consent was besought in lieu of that of the entire human nature.
Reply to Objection 1: The prophecy of predestination is fulfilled without the causality of our will; not without its consent.
Reply to Objection 2: The Blessed Virgin did indeed believe explicitly in the future Incarnation; but, being humble, she did not think such high things of herself. Consequently she required instruction in this matter.
Reply to Objection 3: The spiritual conception of Christ through faith is preceded by the preaching of the faith, for as much as "faith is by hearing" ( Rom. 10:17 ). Yet man does not know for certain thereby that he has grace; but he does know that the faith, which he has received, is true.
Whether the annunciation should have been made by an angel to the Blessed Virgin?
Objection 1: It would seem that the Annunciation should not have been made by an angel to our Blessed Lady. For revelations to the highest angels are made immediately by God, as Dionysius says (Coel. Hier. vii). But the Mother of God is exalted above all the angels. Therefore it seems that the mystery of the Incarnation should have been announced to her by God immediately, and not by an angel.
Objection 2: Further, if in this matter it behooved the common order to be observed, by which Divine things are announced to men by angels; in like manner Divine things are announced to a woman by a man: wherefore the Apostle says ( 1 Cor. 14:34 , 35 ): "Let women keep silence in the churches . . . but if they would learn anything, let them ask their husbands at home." Therefore it seems that the mystery of the Incarnation should have been announced to the Blessed Virgin by some man: especially seeing that Joseph, her husband, was instructed thereupon by an angel, as is related ( Matt. 1:20 , 21 )
Objection 3: Further, none can becomingly announce what he knows not. But the highest angels did not fully know the mystery of the Incarnation: wherefore Dionysius says (Coel. Hier. vii) that the question, "Who is this that cometh from Edom?" ( Is. 63:1 ) is to be understood as made by them. Therefore it seems that the announcement of the Incarnation could not be made becomingly by any angel.
Objection 4: Further, greater things should be announced by messengers of greater dignity. But the mystery of the Incarnation is the greatest of all things announced by angels to men. It seems, therefore, if it behooved to be announced by an angel at all, that this should have been done by an angel of the highest order. But Gabriel is not of the highest order, but of the order of archangels, which is the last but one: wherefore the Church sings: "We know that the archangel Gabriel brought thee a message from God" [*Feast of Purification B.V.M. ix Resp. Brev. O.P.]. Therefore this announcement was not becomingly made by the archangel Gabriel.
On the contrary, It is written ( Lk. 1:26 ): "The angel Gabriel was sent by God," etc.
I answer that, It was fitting for the mystery of the Incarnation to be announced to the Mother of God by an angel, for three reasons. First, that in this also might be maintained the order established by God, by which Divine things are brought to men by means of the angels. Wherefore Dionysius says (Coel. Hier. iv) that "the angels were the first to be taught the Divine mystery of the loving kindness of Jesus: afterwards the grace of knowledge was imparted to us through them. Thus, then, the most god-like Gabriel made known to Zachary that a prophet son would be born to him; and, to Mary, how the Divine mystery of the ineffable conception of God would be realized in her."