The Annunciation
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March 25th Tolkien:
March 25th Tolkien:
“[Gandalf speaking to Sam]…in Gondor the New Year will always now begin upon the twenty-fifth of March when Sauron fell, and when you were brought out of the fire to the King…” (Tolkien, 1965 Ballantine, p. 283 RotK) <https://www.theonering.net/torwp/2020/03/25/28542-today-in-middle-earth-march-25/>
March 25 was not only the day on which Christ was conceived in Our Lady’s womb; it was also the day of the creation of the world, the day Adam and Eve fell, the day Abraham (nearly) sacrificed his son Isaac, the day the Israelites were set free from Egypt, and the day of the crucifixion. It would be easy to dismiss these associations as pure fancy – how could one possibly determine the exact date of Abraham’s final trial, much less the creation of the world? To interpret this tradition in such a wooden manner, however, is to miss its deeper theological significance. The point is not that each of these events actually happened on the same date, but rather that they mutually illuminate one another. The incarnation – the event the Annunciation celebrates – and the crucifixion brought to a climax the story of God’s dealings with Israel and with the world. The seeds of this tradition can be seen in today’s Gospel reading, in which Luke subtly presents the incarnation as the reversal of Adam and Eve’s sin. … While the destruction of the ring meant the defeat of Sauron, this did not put to an end all of Middle Earth’s troubles. The members of the fellowship still had work to do. Similarly, though the incarnation and the cross spell the defeat of Satan, we, too, have work to do. And like Frodo, our success will come not through earthly power, but by humility. For it was by the humility that characterized Mary, the New Eve, that she untied the knot of the first Eve, and it was by His humility that Christ overcame death (). May she who is full of grace obtain for us the graces we need to participate in Christ’s humility and to obey Him in whatever tasks He gives us. <https://www.dominicanajournal.org/the-annunciation-and-the-one-ring/>
March 25 was not only the day on which Christ was conceived in Our Lady’s womb; it was also the day of the creation of the world, the day Adam and Eve fell, the day Abraham (nearly) sacrificed his son Isaac, the day the Israelites were set free from Egypt, and the day of the crucifixion. It would be easy to dismiss these associations as pure fancy – how could one possibly determine the exact date of Abraham’s final trial, much less the creation of the world? To interpret this tradition in such a wooden manner, however, is to miss its deeper theological significance. The point is not that each of these events actually happened on the same date, but rather that they mutually illuminate one another. The incarnation – the event the Annunciation celebrates – and the crucifixion brought to a climax the story of God’s dealings with Israel and with the world. The seeds of this tradition can be seen in today’s Gospel reading, in which Luke subtly presents the incarnation as the reversal of Adam and Eve’s sin. … While the destruction of the ring meant the defeat of Sauron, this did not put to an end all of Middle Earth’s troubles. The members of the fellowship still had work to do. Similarly, though the incarnation and the cross spell the defeat of Satan, we, too, have work to do. And like Frodo, our success will come not through earthly power, but by humility. For it was by the humility that characterized Mary, the New Eve, that she untied the knot of the first Eve, and it was by His humility that Christ overcame death (Phil 2:5-11). May she who is full of grace obtain for us the graces we need to participate in Christ’s humility and to obey Him in whatever tasks He gives us. <https://www.dominicanajournal.org/the-annunciation-and-the-one-ring/>
Adv. Haer 3.22.4. - In accordance with this design, Mary the Virgin is found obedient, saying, Behold the handmaid of the Lord; be it unto me according to your word. But Eve was disobedient; for she did not obey when as yet she was a virgin… Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the Gospel of life, and not they Him. And thus also it was that the knot of Eve’s disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith.
In accordance with this design, Mary the Virgin is found obedient, saying, Behold the handmaid of the Lord; be it unto me according to your word. But Eve was disobedient; for she did not obey when as yet she was a virgin… Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the Gospel of life, and not they Him. And thus also it was that the knot of Eve’s disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith. - St. Irenaeus, Adv. Haer 3.22.4.
In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, CNTUOT27 to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. OT: as a Virgin, parehtnos, Luke evokes Isaiah 7:14.28 And he came to her and said, “Hail, full of grace, the Lord is with you!” BXVI: "hail", "rejoice" "Χαῖρε/chiare" - this is the moment when the New Testament begins, with a proclamation of joy (Gospel). It will return with the Shepherds (Luke 2:10) and in John's Gospel (16, Jesus' promise, and 21, the apostles rejoicing). See also Zepheniah 3:15.And chiare and charis are intrinsically linked.
In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. OT: as a Virgin, parehtnos, Luke evokes Isaiah 7:14.28 And he came to her and said, “Hail, full of grace, the Lord is with you!” BXVI: "hail", "rejoice" "Χαῖρε/chiare" - this is the moment when the New Testament begins, with a proclamation of joy (Gospel). It will return with the Shepherds () and in John's Gospel (16, Jesus' promise, and 21, the apostles rejoicing). See also Zepheniah 3:15.And chiare and charis are intrinsically linked.
to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. OT: as a Virgin, parehtnos, Luke evokes Isaiah 7:14.28 And he came to her and said, “Hail, full of grace, the Lord is with you!” BXVI: "hail", "rejoice" "Χαῖρε/chiare" - this is the moment when the New Testament begins, with a proclamation of joy (Gospel). It will return with the Shepherds () and in John's Gospel (16, Jesus' promise, and 21, the apostles rejoicing). See also Zepheniah 3:15.And chiare and charis are intrinsically linked.
29 But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. BXVI: Mary's first response: unlike Zechariah, after being "greatly troubled", she doesn't stay in that fear, but "ponders", "dialogues within herself" (see Luke 2:19, and 2:51 too). She is both composed, and has great interiority. Heart and mind are integrated.30 ¶ And the angel said to her,‡ “Do not be afraid, Mary, for you have found favor with God. 31 ¶ And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. BXVI: God's name, incomplete at Sinai, is now fulfilled, found within "Jehoshua" = "YHWH Saved" (Yeshuwa = he will save; Howshayah = Jah has saved"). 32 He will be great, and will be called the Son of the Most High;
- But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be.
- But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be.
But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be.
BXVI: Mary's first response: unlike Zechariah, after being "greatly troubled", she doesn't stay in that fear, but "ponders", "dialogues within herself" (see , and 2:51 too). She is both composed, and has great interiority. Heart and mind are integrated.30 ¶ And the angel said to her,‡ “Do not be afraid, Mary, for you have found favor with God. 31 ¶ And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. BXVI: God's name, incomplete at Sinai, is now fulfilled, found within "Jehoshua" = "YHWH Saved" (Yeshuwa = he will save; Howshayah = Jah has saved"). 32 He will be great, and will be called the Son of the Most High;
and the Lord God will give to him the throne of his father David,
and the Lord God will give to him the throne of his father David,
33 and he will reign over the house of Jacob for ever; and of his kingdom there will be no end.”
33 and he will reign over the house of Jacob for ever; and of his kingdom there will be no end.”
33 ¶ and he will reign over the house of Jacob for ever;
and of his kingdom there will be no end.”
and of his kingdom there will be no end.”
BXVI: Here is David's definitive heir: "I will be His father, he shall be my son" () and "You are my son, today I have begotten you" () reflects God's promise "I will establish his line forever" (v30), but also the plea of the author "but now you have cast off and rejected …" (v39). Same in Mary's day, when Herod sits on the throne."kingdom will have no end" is now in the creed, applying to "kingdom is not of this world" (). The Christian places his faith in this kingdom of love and hope, in God's promise and fidelity. 34 ¶ And Mary said to the angel, “How can this be,* since I have no husband?” Connect to woman at the well!BXVI: Mary's second response: also unlike Zechariah, she doesn't ask "whether", but "how". Puzzling, she is engaged, so why "how?". She could engage in marital relations, yet doesn't think that could bring about the Messiah's birth. Mystery!35 ¶ And the angel said to her,
BXVI: Here is David's definitive heir: "I will be His father, he shall be my son" (2 Sam 7:14) and "You are my son, today I have begotten you" (Psalm 2:7)Psalm 89 reflects God's promise "I will establish his line forever" (v30), but also the plea of the author "but now you have cast off and rejected …" (v39). Same in Mary's day, when Herod sits on the throne."kingdom will have no end" is now in the creed, applying to "kingdom is not of this world" (John 18:36). The Christian places his faith in this kingdom of love and hope, in God's promise and fidelity. 34 ¶ And Mary said to the angel, “How can this be,* since I have no husband?” Connect to woman at the well!BXVI: Mary's second response: also unlike Zechariah, she doesn't ask "whether", but "how". Puzzling, she is engaged, so why "how?". She could engage in marital relations, yet doesn't think that could bring about the Messiah's birth. Mystery!35 ¶ And the angel said to her,
“The Holy Spirit will come upon you,
“The Holy Spirit will come upon you,
and the power of the Most High will overshadow you;
and the power of the Most High will overshadow you;
therefore the child to be born will be called holy,
therefore the child to be born will be called holy,
the Son of God.
the Son of God.
BXVI: multiple promises: overshadowing, like the shekinah, connecting Mary again to Zion, the place where God dwells. The cloud hides, and reveals, the presence of God.Simultaneously, we begin to glimpse the Trinity in the way God acts. Everything fits into Jewish piety, yet transcends it. 36 And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. 37 ¶ For with God nothing will be impossible.” 38 And Mary said, “Behold, I am the handmaid of the Lord; let it be to me according to your word.” And the angel departed from her. BXVI: Mary's third response: "yes", connects to Bernard's "will her humility hold her back …"Loftiest choice of human freedom. Magnanimous obedience. Mother by "yes", by the word, just as we are brought to birth by God's word at out baptism. Adv. Haer. IV 33.4 "how shall man pass into God, unless God has first passed into man? How was mankind to escape this birth into death, unless he were born again through faith, by that new birth from the Virgin, the sign of salvation that is God's wonderful and unmistakable gift?"P38: … the consoling words: "Do not be afraid!" The angel departs; her mission remains, and with it matures her inner closeness to God, a closeness that in her heart she is able to see and touch."
BXVI: multiple promises: overshadowing, like the shekinah, connecting Mary again to Zion, the place where God dwells. The cloud hides, and reveals, the presence of God.Simultaneously, we begin to glimpse the Trinity in the way God acts. Everything fits into Jewish piety, yet transcends it. 36 And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. 37 ¶ For with God nothing will be impossible.” 38 And Mary said, “Behold, I am the handmaid of the Lord; let it be to me according to your word.” And the angel departed from her. BXVI: Mary's third response: "yes", connects to Bernard's "will her humility hold her back …"Loftiest choice of human freedom. Magnanimous obedience. Mother by "yes", by the word, just as we are brought to birth by God's word at out baptism. Adv. Haer. IV 33.4 "how shall man pass into God, unless God has first passed into man? How was mankind to escape this birth into death, unless he were born again through faith, by that new birth from the Virgin, the sign of salvation that is God's wonderful and unmistakable gift?"P38: … the consoling words: "Do not be afraid!" The angel departs; her mission remains, and with it matures her inner closeness to God, a closeness that in her heart she is able to see and touch."
March 25 was not only the day on which Christ was conceived in Our Lady’s womb; it was also the day of the creation of the world, the day Adam and Eve fell, the day Abraham (nearly) sacrificed his son Isaac, the day the Israelites were set free from Egypt, and the day of the crucifixion. It would be easy to dismiss these associations as pure fancy – how could one possibly determine the exact date of Abraham’s final trial, much less the creation of the world? To interpret this tradition in such a wooden manner, however, is to miss its deeper theological significance. The point is not that each of these events actually happened on the same date, but rather that they mutually illuminate one another. The incarnation – the event the Annunciation celebrates – and the crucifixion brought to a climax the story of God’s dealings with Israel and with the world. The seeds of this tradition can be seen in today’s Gospel reading, in which Luke subtly presents the incarnation as the reversal of Adam and Eve’s sin. … While the destruction of the ring meant the defeat of Sauron, this did not put to an end all of Middle Earth’s troubles. The members of the fellowship still had work to do. Similarly, though the incarnation and the cross spell the defeat of Satan, we, too, have work to do. And like Frodo, our success will come not through earthly power, but by humility. For it was by the humility that characterized Mary, the New Eve, that she untied the knot of the first Eve, and it was by His humility that Christ overcame death (Phil 2:5-11). May she who is full of grace obtain for us the graces we need to participate in Christ’s humility and to obey Him in whatever tasks He gives us. <https://www.dominicanajournal.org/the-annunciation-and-the-one-ring/>
Adv. Haer 3.22.4. - In accordance with this design, Mary the Virgin is found obedient, saying, Behold the handmaid of the Lord; be it unto me according to your word. But Eve was disobedient; for she did not obey when as yet she was a virgin… Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the Gospel of life, and not they Him. And thus also it was that the knot of Eve’s disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith.
In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, CNTUOT27 to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. OT: as a Virgin, parehtnos, Luke evokes Isaiah 7:14.28 And he came to her and said, “Hail, full of grace, the Lord is with you!” BXVI: "hail", "rejoice" "Χαῖρε/chiare" - this is the moment when the New Testament begins, with a proclamation of joy (Gospel). It will return with the Shepherds (Luke 2:10) and in John's Gospel (16, Jesus' promise, and 21, the apostles rejoicing). See also Zepheniah 3:15.And chiare and charis are intrinsically linked.
29 But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. BXVI: Mary's first response: unlike Zechariah, after being "greatly troubled", she doesn't stay in that fear, but "ponders", "dialogues within herself" (see Luke 2:19, and 2:51 too). She is both composed, and has great interiority. Heart and mind are integrated.30 ¶ And the angel said to her,‡ “Do not be afraid, Mary, for you have found favor with God. 31 ¶ And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. BXVI: God's name, incomplete at Sinai, is now fulfilled, found within "Jehoshua" = "YHWH Saved" (Yeshuwa = he will save; Howshayah = Jah has saved"). 32 He will be great, and will be called the Son of the Most High;
and the Lord God will give to him the throne of his father David,
33 ¶ and he will reign over the house of Jacob for ever;
and of his kingdom there will be no end.”
BXVI: Here is David's definitive heir: "I will be His father, he shall be my son" (2 Sam 7:14) and "You are my son, today I have begotten you" (Psalm 2:7)Psalm 89 reflects God's promise "I will establish his line forever" (v30), but also the plea of the author "but now you have cast off and rejected …" (v39). Same in Mary's day, when Herod sits on the throne."kingdom will have no end" is now in the creed, applying to "kingdom is not of this world" (John 18:36). The Christian places his faith in this kingdom of love and hope, in God's promise and fidelity. 34 ¶ And Mary said to the angel, “How can this be,* since I have no husband?” Connect to woman at the well!BXVI: Mary's second response: also unlike Zechariah, she doesn't ask "whether", but "how". Puzzling, she is engaged, so why "how?". She could engage in marital relations, yet doesn't think that could bring about the Messiah's birth. Mystery!35 ¶ And the angel said to her,
“The Holy Spirit will come upon you,
and the power of the Most High will overshadow you;
therefore the child to be born will be called holy,
the Son of God.
BXVI: multiple promises: overshadowing, like the shekinah, connecting Mary again to Zion, the place where God dwells. The cloud hides, and reveals, the presence of God.Simultaneously, we begin to glimpse the Trinity in the way God acts. Everything fits into Jewish piety, yet transcends it. 36 And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. 37 ¶ For with God nothing will be impossible.” 38 And Mary said, “Behold, I am the handmaid of the Lord; let it be to me according to your word.” And the angel departed from her. BXVI: Mary's third response: "yes", connects to Bernard's "will her humility hold her back …"Loftiest choice of human freedom. Magnanimous obedience. Mother by "yes", by the word, just as we are brought to birth by God's word at out baptism. Adv. Haer. IV 33.4 "how shall man pass into God, unless God has first passed into man? How was mankind to escape this birth into death, unless he were born again through faith, by that new birth from the Virgin, the sign of salvation that is God's wonderful and unmistakable gift?"P38: … the consoling words: "Do not be afraid!" The angel departs; her mission remains, and with it matures her inner closeness to God, a closeness that in her heart she is able to see and touch."