Feast of the Annunciation

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The Annunciation 

According to the Fathers of the Church

“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, 

of the house of David; and the virgin’s name was Mary.” - The Gospel according to St. Luke, 1:26-27.

The Mission of the Archangel Gabriel

St. Basil: 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.

St. Gregory the Great: 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.

Bede the Venerable: 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.

St. John Chrysostom: 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.


He Is Sent to a Virgin

St. Augustine: 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.

St. Jerome: 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.

St. Ambrose: Scripture has rightly mentioned that she was espoused, as well as a virgin, a virgin, that she might appear free from all connection 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.


The Marriage of the Blessed Virgin Protects the Secret of God

St. Ambrose: 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.

Origen: 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.

St. Ambrose: 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, cannot 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 dishonor, acknowledged this mystery.

Bede the Venerable: “And the virgin’s name was Mary.” 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.