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Saint Justin the Philosopher

Saint of the Day for June 1

(c. 100 – 165)

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Saint Justin Martyr’s Story

Justin never ended his quest for religious truth even when he converted to Christianity after years of studying various pagan philosophies.

As a young man, he was principally attracted to the school of Plato. However, he found that the Christian religion answered the great questions about life and existence better than the philosophers.

Upon his conversion he continued to wear the philosopher’s mantle, and became the first Christian philosopher. He combined the Christian religion with the best elements in Greek philosophy. In his view, philosophy was a pedagogue of Christ, an educator that was to lead one to Christ.

Justin is known as an apologist, one who defends in writing the Christian religion against the attacks and misunderstandings of the pagans. Two of his so-called apologies have come down to us; they are addressed to the Roman emperor and to the Senate.

For his staunch adherence to the Christian religion, Justin was beheaded in Rome in 165.

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Reflection

As patron of philosophers, Justin may inspire us to use our natural powers—especially our power to know and understand—in the service of Christ, and to build up the Christian life within us. Since we are prone to error, especially in reference to the deep questions concerning life and existence, we should also be willing to correct and check our natural thinking in light of religious truth. Thus we will be able to say with the learned saints of the Church: I believe in order to understand, and I understand in order to believe.

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Christ with the Four Evangelists

Fra Bartolomeo

1516
Oil on canvas, 282 x 204 cm
Galleria Palatina (Palazzo Pitti), Florence

Catena Aurea by St. Thomas Aguinas

Catena Aurea Mark 11

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 11
27.	And they come again to Jerusalem. And when he was walking in the temple, there come to him the chief priests and the scribes and the ancients,	Et veniunt rursus Jerosolymam. Et cum ambularet in templo, accedunt ad eum summi sacerdotes, et scribæ, et seniores :	και ερχονται παλιν εις ιεροσολυμα και εν τω ιερω περιπατουντος αυτου ερχονται προς αυτον οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι
28.	And they say to him: By what authority dost thou these things? and who hath given thee this authority that thou shouldst do these things?	et dicunt ei : In qua potestate hæc facis ? et quis dedit tibi hanc potestatem ut ista facias ?	και λεγουσιν αυτω εν ποια εξουσια ταυτα ποιεις και τις σοι την εξουσιαν ταυτην εδωκεν ινα ταυτα ποιης
29.	And Jesus answering, said to them: I will also ask you one word, and answer you me, and I will tell you by what authority I do these things.	Jesus autem respondens, ait illis : Interrogabo vos et ego unum verbum, et respondete mihi : et dicam vobis in qua potestate hæc faciam.	ο δε ιησους αποκριθεις ειπεν αυτοις επερωτησω υμας και εγω ενα λογον και αποκριθητε μοι και ερω υμιν εν ποια εξουσια ταυτα ποιω
30.	The baptism of John, was it from heaven, or from men? Answer me.	Baptismus Joannis, de cælo erat, an ex hominibus ? Respondete mihi.	το βαπτισμα ιωαννου εξ ουρανου ην η εξ ανθρωπων αποκριθητε μοι
31.	But they thought with themselves, saying: If we say, From heaven; he will say, Why then did you not believe him?	At illi cogitabant secum, dicentes : Si dixerimus : De cælo, dicet : Quare non credidistis ei ?	και ελογιζοντο προς εαυτους λεγοντες εαν ειπωμεν εξ ουρανου ερει δια τι ουν ουκ επιστευσατε αυτω
32.	If we say, From men, we fear the people. For all men counted John that he was a prophet indeed.	Si dixerimus : Ex hominibus, timemus populum : omnes enim habebant Joannem quia vere propheta esset.	αλλ ειπωμεν εξ ανθρωπων εφοβουντο τον λαον απαντες γαρ ειχον τον ιωαννην οτι οντως προφητης ην
33.	And they answering, say to Jesus: We know not. And Jesus answering, saith to them: Neither do I tell you by what authority I do these things.	Et respondentes dicunt Jesu : Nescimus. Et respondens Jesus ait illis : Neque ego dico vobis in qua potestate hæc faciam.	και αποκριθεντες λεγουσιν τω ιησου ουκ οιδαμεν και ο ιησους αποκριθεις λεγει αυτοις ουδε εγω λεγω υμιν εν ποια εξουσια ταυτα ποιω

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St. Petronilla

Virgin, probably martyred at Rome at the end of the first century.

Almost all the sixth- and seventh-century lists of the tombs of the most highly venerated Roman martyrs mention St. Petronilla's grave as situated in the Via Ardeatina near Sts. Nereus and Achilleus (De Rossi, "Roma sotterranea", I, 180-1). These notices have been completely confirmed by the excavations in the Catacomb of Domitilla. One topography of the graves of the Roman martyrs, "Epitome libri de locis sanctorum martyrum", locates on the Via Ardeatina a church of St. Petronilla, in which Sts. Nereus and Achilleus, as well as Petronilla, were buried (De Rossi, loc. cit., 180). This church, built into the above-mentioned catacomb, has been discovered, and the memorials found in it removed all doubt that the tombs of the three saints were once venerated there (De Rossi in "Bullettino di archeol. crist.", 1874 sq., 5 sqq.). A painting, in which Petronilla is represented as receiving a deceased person (named Veneranda) into heaven, was discovered on the closing stone of a tomb in an underground crypt behind the apse of the basilica (Wilpert, "Die Malereien der Katakomben Roms", Freiburg, 1903, plate 213; De Rossi, ibid., 1875, 5 sqq.). Beside the saint's picture is her name: Petronilla Mart. (yr). That the painting was done shortly after 356, is proved by an inscription found in the tomb. It is thus clearly established that Petronilla was venerated at Rome as a martyr in the fourth century, and the testimony must be accepted as certainly historical, notwithstanding the later legend which recognizes her only as a virgin (see below). Another known, but unfortunately no longer extant, memorial was the marble sacrophagus which contained her remains, under Paul I translated to St. Peter's. In the account of this in the "Liber Pontificalis" (ed. Duchesne, I, 466) the inscription carved on the sacrophagus is given thus: Aureae Petronillae Filiae Dulcissimae (of the golden Petronilla, the sweetest daughter). We learn, however, from extant sixteenth-century notices concerning this sacrophagus that the first word was Aur. (Aureliae), so that the martyr's name was Aurelia Petronilla. The second name comes from Petro or Petronius, and, as the name of the great-grandfather of the Christian consul, Flavius Clemens, was Titus Flavius Petronius, it is very possible that Petronilla was a relative of the Christian Flavii, who were descended from the senatorial family of the Aurelii. This theory would also explain why Petronilla was buried in the catacomb of the Flavian Domitilla. Like the latter, Petronilla may have suffered during the persecution of Domitian, perhaps not till later.

In the fourth-century Roman catalogue of martyrs' feasts, which is used in the "Martyrologium Hieronymianum", her name seems not to have been inserted. It occurs in the latter martyrology (De Rossi-Duschesne, "Martyrol. Hieronym.", 69), but only as a later addition. Her name is given under 31 May and the Martyrologies of Bede and his imitators adopt the same date (Quentin, "Les martyrologes historiques", Paris, 1908, 51, 363, etc.). The absence of her name from the fourth-century Roman calendar of feasts suggests that Petronilla died at the end of the first or during the second century, since no special feasts for martyrs were celebrated during this period. After the erection of the basilica over her remains and those of Sts. Nereus and Achilleus in the fourth century, her cult extended widely and her name was therefore admitted later into the martyrology. A legend, the existence of which in the sixth century is proved by its presence in the list of the tombs of the Roman martyrs prepared by Abbot John at the end of this century (De Rossi, "Roma sotterranea", I, 180), regards Petronilla as a real daughter of St. Peter. In the Gnostic apocryphal Acts of St. Peter, dating from the second century, a daughter of St. Peter is mentioned, although her name is not given (Schmid, "Ein vorirenöische gnostisches Originalwerk in koptischer Sprache" in "Sitzungsber. der Berliner Akademie", 1896, 839 sqq.; Lipsius, "Die apokryphen Apostelgeschichten u. Apostellegenden", II, i, Brunswick, 1887, 203 sqq.). The legend being widely propagated by these apocryphal Acts, Petronilla was identified at Rome with this supposed daughter of St. Peter, probably because of her name and the great antiquity of her tomb. As such, but now as a virgin, not as a martyr, she appears in the legendary Acts of the martyrs St. Nereus and Achilleus and in the "Liber Pontificalis" (loc. cit.). From this legend of Sts. Nereus and Achilleus a similar notice was admitted into the historical martyrologies of the Middle Ages and thence into the modern Roman Martyrology. In 757 the coffin containing the mortal remains of the saint was transferred to an old circular building (an imperial mausoleum dating from the end of the fourth century) near St. Peter's. This building was altered and became the Chapel of St. Petronilla (De Rossi, "Inscriptiones christianae urbis Romae", II, 225). The saint subsequently appears as the special patroness of the treaties concluded between the popes and the Frankish emperors. At the rebuilding of St. Peter's in the sixteenth century, St. Petronilla's remains were translated to an altar (still dedicated to her) in the upper end of the right side-aisle (near the cupola). Her feast falls on 31 May.

Sources

DE ROSSI, Sepolcro di S. Petronilla nella basilica in via Ardeatina e sua translazione al Vaticano in Bullettino di arch. crist. (1878), 125 sq. (1879), 5 sq.; DUMAZ, La France et sainte Pétronille in Annales de St. Louis des François (1899), 517 sq.; URBAIN, Ein Martyrologium der christl. Gemeinde zu Rom (Leipzig, 1901), 152; DUFOURCQ, Les Gesta Martyrum romains, I (Paris, 1900) 251 sq.

About this page

APA citation. Kirsch, J.P. (1911). St. Petronilla. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/11781b.htm

MLA citation. Kirsch, Johann Peter. "St. Petronilla." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. .

Transcription. This article was transcribed for New Advent by Alphonsus Maria Arata Nunobe. Dedicated to Maria Petronilla Kurenai Nunobe.

Ecclesiastical approbation. Nihil Obstat. February 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

Contact information. The editor of New Advent is Kevin Knight. My email address is webmaster at newadvent.org. Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.

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newadvent.org

Madonna of the Magnificat (Madonna del Magnificat)

Sandro Botticelli

1480-81
Tempera on panel, diameter 118 cm
Galleria degli Uffizi, Florence

Catena Aurea by St. Thomas Aguinas

1:39–45

39. And Mary arose in those days, and went into the hill country with haste, into a city of Juda;

40. And entered into the house of Zacharias, and saluted Elisabeth.

41. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:

42. And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.

43. And whence is this to me, that the mother of my Lord should come to me?

44. For, lo, as soon as the voice of thy salutation sounded in my ears, the babe leaped in my womb for joy.

45. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

AMBROSE. The Angel, when he announced the hidden mysteries to the Virgin, that he might build up her faith by an example, related to her the conception of a barren woman. When Mary heard it, it was not that she disbelieved the oracle, or was uncertain about the messenger, or doubtful of the example, but rejoicing in the fulfilment of her wish, and consicentious in the observance of her duty, she gladly went forth into the hill country. For what could Mary now, filled with God, (plena Deo) but ascend into the higher parts with haste!

ORIGEN. For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste.

AMBROSE. The grace of the Holy Spirit knows not of slow workings. Learn, ye virgins, not to loiter in the streets, nor mix in public talk.

THEOPHYLACT. She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which ye ought to shew for your kinswomen with child. For Mary, who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from pursuing her purpose, nor the tediousness of the journey from performing her duty. Learn also, O virgins, the lowliness of Mary. She came a kinswoman to her next of kin, the younger to the elder, nor did she merely come to her, but was the first to give her salutations; as it follows, And she saluted Elisabeth. For the more chaste a virgin is, the more humble she should be, and ready to give way to her elders. Let her then be the mistress of humility, in whom is the profession of chastity. Mary is also a cause of piety, in that the higher went to the lower, that the lower might be assisted, Mary to Elisabeth, Christ to John.

CHRYSOSTOM. (Hom. iv. in Matt.) Or else the Virgin kept to herself all those things which have been said, not revealing them to any one, for she did not believe that any credit would be given to her wonderful story; nay, she rather thought she would suffer reproach if she told it, as if wishing to screen her own guilt.

GREEK EXPOSITOR. (Geometer.) But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.

AMBROSE. But soon the blessed fruits of Mary’s coming and our Lord’s presence are made evident. For it follows, And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb. Mark the distinction and propriety of each word. Elisabeth first heard the word, but John first experienced the grace. She heard by the order of nature, he leaped by reason of the mystery. She perceived the coming of Mary, he the coming of the Lord.

GREEK EXPOSITOR. (Geometer.) For the Prophet sees and hears more acutely than his mother, and salutes the chief of Prophets; but as he could not do this in words, he leaps in the womb, which was the greatest token of his joy. Who ever heard of leaping at a time previous to birth? Grace introduced things to which nature was a stranger. Shut up in the womb, the soldier acknowledged his Lord and King soon to be born, the womb’s covering being no obstacle to the mystical sight.

ORIGEN. (vid. etiam Tit. Bos.) He was not filled with the Spirit, until she stood near him who bore Christ in her womb. Then indeed he was both filled with the Spirit, and leaping imparted the grace to his mother; as it follows, And Elisabeth was filled with the Holy Spirit. But we cannot doubt that she who was then filled with the Holy Spirit, was filled because of her son.

AMBROSE. She who had hid herself because she conceived a son, began to glory that she carried in her womb a prophet, and she who had before blushed, now gives her blessing; as it follows, And she spake out with a loud voice, Blessed art thou among women. With a loud voice she exclaimed when she perceived the Lord’s coming, for she believed it to be a holy birth. But she says, Blessed art thou among women. For none was ever partaker of such grace or could be, since of the one Divine seed, there is one only parent.

BEDE. Mary is blessed by Elisabeth with the same words as before by Gabriel, to shew that she was to be reverenced both by men and angels.

THEOPHYLACT. But because there have been other holy women who yet have borne sons stained with sin, she adds, And blessed is the fruit of thy womb. Or another interpretation is, having said, Blessed art thou among women, she then, as if some one enquired the cause, answers, And blessed is the fruit of thy womb: as it is said, Blessed be he that cometh in the name of the Lord. The Lord God, and he hath shewed us light; (Ps. 118:26, 27.) for the Holy Scriptures often use and, instead of because.

TITUS BOSTRENSIS. Now she rightly calls the Lord the fruit of the virgin’s womb, because He proceeded not from man, but from Mary alone. For they who are sown by their fathers are the fruits of their fathers.

GREEK EXPOSITOR. (Geometer.) This fruit alone then is blessed, because it is produced without man, and without sin.

BEDE. This is the fruit which is promised to David, Of the fruit of thy body will I set upon thy throne. (Ps. 132:11.)

GREEK EXPOSITOR. (Severus.) From this place we derive the refutation of Eutyches, in that Christ is stated to be the fruit of the womb. For all fruit is of the same nature with the tree that bears it. It remains then that the virgin was also of the same nature with the second Adam, who takes away the sins of the world. But let those also who invent curious fictions concerning the flesh of Christ, blush when they hear of the real child-bearing of the mother of God. For the fruit itself proceeds from the very substance of the tree. Where too are those who say that Christ passed through the virgin as water through an aqueduct? Let these consider the words of Elisabeth who was filled with the Spirit, that Christ was the fruit of the womb. It follows, And whence is this to me, that the mother of my Lord should come to me?

AMBROSE. She says it not ignorantly, for she knew it was by the grace and operation of the Holy Spirit that the mother of the prophet should be saluted by the mother of his Lord, to the advancement and growth of her own pledge; but being aware that this was of no human deserving, but a gift of Divine grace, she therefore says, Whence is this to me, that is, By what right of mine, by what that I have done, for what good deeds?

ORIGEN. (non occ. vide Theoph. et. Tit. Bost.) Now in saying this, she coincides with her son. For John also felt that he was unworthy of our Lord’s coming to him. But she gives the name of “the mother of our Lord” to one still a virgin, thus forestalling the event by the words of prophecy. Divine foreknowledge brought Mary to Elisabeth, that the testimony of John might reach the Lord. For from that time Christ ordained John to be a prophet. Hence it follows, For, to, as soon as the voice of thy salutation sounded, &c.

AUGUSTINE. (Epist. ad Dardanum 57.) But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; lamely, that the mother of Him had come unto her, whose forerunner and herald that child was to be. Such then night be the meaning of so great an event; to be known indeed by grown up persons, but not understood by a little child; for she said not, “The babe leaped in faith in my womb,” but leaped for joy. Now we see not only children leaping for joy, but even the cattle; not surely from any faith or religious feeling, or any rational knowledge. But this joy was strange and unwonted, for it was in the womb; and at the coming of her who was to bring forth the Saviour of the world. This joy, therefore, and as it were reciprocal salutation to the mother of the Lord, was caused (as miracles are) by Divine influences in the child, not in any human way by him. For even supposing the exercise of reason and the will had been so far advanced in that child, as that he should be able in the bowels of his mother to know, believe, and assent; yet surely that must be placed among the miracles of Divine power, not referred to human examples.

THEOPHYLACT. The mother of our Lord had come to see Elisabeth, as also the miraculous conception, from which the Angel had told her should result the belief of a far greater conception, to happen to herself; and to this belief the words of Elisabeth refer, And blessed art thou who hast believed, for there shall be a performance of those things which were told thee from the Lord.

AMBROSE. You see that Mary doubted not but believed, and therefore the fruit of faith followed.

BEDE. Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the fruit of salvation from her pledge.

AMBROSE. But happy are ye also who have heard and believed, for whatever soul hath believed, both conceives and brings forth the word of God, and knows His works.

BEDE. But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer and praise, and abide as it were for three months in it,) to the perfection of faith, hope, and charity.

GREGORY. (super Ezech. lib. i. Hom. i. 8.) She was touched with the spirit of prophecy at once, both as to the past, present, and future. She knew that Mary had believed the promises of the Angel; she perceived when she gave her the name of mother, that Many was carrying in her womb the Redeemer of mankind; and when she foretold that all things would be accomplished, she saw also what was to follow in the future.

1:46

46. And Mary said, My soul doth magnify the Lord.

AMBROSE. As evil came into the world by a woman, so also is good introduced by women; and so it seems not without meaning, that both Elisabeth prophesies before John, and Mary before the birth of the Lord. But it follows, that as Mary was the greater person, so she uttered the fuller prophecy.

BASIL. (in Psalm 33) For the Virgin, with lofty thoughts and deep penetration, contemplates the boundless mystery, the further she advances, magnifying God; And Mary said, My soul doth magnify the Lord.

GREEK EXPOSITOR. (Athanasius.) As if she said, Marvellous things hath the Lord declared that He will accomplish in my body, but neither shall my soul be unfruitful before God. It becomes me to offer Him the fruit also of my will, for inasmuch as I am obedient to a mighty miracle, am I bound to glorify Him who performs His mighty works in me.

ORIGEN. Now if the Lord could neither receive increase or decrease, what is this that Mary speaks of, My soul doth magnify (magnificat) the Lord? But if I consider that the Lord our Saviour is the image of the invisible God, and that the soul is created according to His image, so as to be an image of an image, then I shall see plainly, that as after the manner of those who are accustomed to paint images, each one of us forming his soul after the image of Christ, makes it great or little, base or noble, after the likeness of the original; so when I have made my soul great in thought, word, and deed, the image of God is made great, and the Lord Himself, whose image it is, is magnified in my soul.

1:47

47. And my spirit hath rejoiced in God my Saviour.

BASIL. (ubi sup.) The first-fruit of the Spirit is peace and joy. Because then the holy Virgin had drunk in all the graces of the Spirit, she rightly adds, And my spirit hath leaped for joy. (exultavit.) She means the same thing, soul and spirit. But the frequent mention of leaping for joy in the Scriptures implies a certain bright and cheerful state of mind in those who are worthy. Hence the Virgin exults in the Lord with an unspeakable springing (and bounding) of the heart for joy, and in the breaking forth into utterance of a noble affection. It follows, in God my Saviour.

BEDE. Because the spirit of the Virgin rejoices in the eternal Godhead of the same Jesus. (i. e. the Saviour,) whose flesh is formed in the womb by a temporal conception.

AMBROSE. The soul of Mary therefore magnifies the Lord, and her spirit rejoiced in God, because with soul and spirit devoted to the Father and the Son, she worships with a pious affection the one God from whom are all things. But let every one have the spirit of Mary, so that he may rejoice in the Lord. If according to the flesh there is one mother of Christ, yet, according to faith, Christ is the fruit of all. For every soul receives the word of God if only he be unspotted and free from sin, and preserves it with unsullied purity.

THEOPHYLACT. But he magnifies God who worthily follows Christ, and now that he is called Christian, lessens not the glory of Christ by acting unworthily, but does great and heavenly things; and then the Spirit (that is, the anointing of the Spirit) shall rejoice, (i. e. make him to prosper,) and shall not be withdrawn, so to say, and put to death.

BASIL. (ubi sup.) But if at any time light shall have crept into his heart, and loving God and despising bodily things he shall have gained the perfect standing of the just, without any difficulty shall he obtain joy in the Lord.

ORIGEN. But the soul first magnifies the Lord, that it may afterwards rejoice in God; for unless we have first believed, we can not rejoice.

1:48

48. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.

GREEK EXPOSITOR. (Isidore.) She gives the reason why it becomes her to magnify God and to rejoice in Him, saying, For he hath regarded the lowliness of his handmaiden; as if she said, “He Himself foresaw, therefore I did not look for Him.” I was content with things lowly, but now am I chosen unto counsels unspeakable, and raised up from the earth unto the stars.

AUGUSTINE. (Pseudo-Aug. Serm. de Assumpt 208.) O true lowliness, which hath borne God to men, hath given life to mortals, made new heavens and a pure earth, opened the gates of Paradise, and set free the souls of men. The lowliness of Mary was made the heavenly ladder, by which God descended upon earth. For what does regarded mean but “approved?” For many seem in my sight to be lowly, but their lowliness is not regarded by the Lord. For if they were truly lowly, their spirit would rejoice not in the world, but in God.

ORIGEN. But why was she lowly and cast down, who carried in her womb the Son of God? Consider that lowliness, which in the Scriptures is particularly praised as one of the virtues, is called by the philosophers “modestia.” And we also may paraphrase it, that state of mind in which a man instead of being puffed up, casts himself down.

BEDE. But she, whose humility is regarded, is rightly called blessed by all; as it follows, For, behold, from henceforth all shall call me blessed.

ATHANASIUS. For if as the Prophet says, Blessed are they who have seed in Sion, and kinsfolk in Jerusalem, (Isa. 31:9. apud LXX.) how great should be the celebration of the divine and ever holy Virgin Mary, who was made according to the flesh, the Mother of the Word?

GREEK EXPOSITOR. (Metaphrastes.) She does not call herself blessed from vain glory, for what room is there for pride in her who named herself the handmaid of the Lord? But, touched by the Holy Spirit, she foretold those things which were to come.

BEDE. For it was fitting, that as by the pride of our first parent death came into the world, so by the lowliness of Mary should be opened the entrance into life.

THEOPHYLACT. And therefore she says, all generations, not only Elisabeth, but also every nation that believed.

1:49

49. For he that is mighty hath done to me great things; and holy is his name.

THEOPHYLACT. The Virgin shews that not for her own virtue is she to be pronounced blessed, but she assigns the cause, saying, For he that is mighty hath magnified me.

AUGUSTINE. (sup.) What great things hath He done unto thee? I believe that a creature thou gavest birth to the Creator, a servant thou broughtest forth the Lord, that through thee God redeemed the world, through thee He restored it to life.

TITUS BOSTRENSIS. But where are the great things, if they be not that I still a virgin conceive (by the will of God) overcoming nature? I have been accounted worthy, without being joined to a husband, to be made a mother, not a mother of any one, but of the only-begotten Saviour.

BEDE. But this has reference to the beginning of the hymn, where it is said, My soul doth magnify the Lord. For that soul can alone magnify the Lord with due praise, for whom he deigus to do mighty things.

TITUS BOSTRENSIS. But she says, that is mighty, that if men should disbelieve the work of her conception, namely, that while yet a virgin, she conceived, she might throw back the miracles upon the power of the Worker. Nor because the only-begotten Son has come to a woman is He thereby defiled, for holy is his name.

BASIL. (in Ps. 33.) But holy is the name of God called, not because in its letters it contains any significant power, but because in whatever way we look at God we distinguish his purity and holiness.

BEDE. For in the height of His marvellous power He is far beyond every creature, and is widely removed from all the works of His hands. This is better understood in the Greek tongue, in which the very word which means holy, (ἅγιον) signifies as it were to be “apart from the earth.”

1:50

50. And his mercy is on them that fear him from generation to generation.

BEDE. Turning from God’s special gifts to His general dealings, she describes the condition of the whole human race, And his mercy is from generation to generation on them that fear him. As if she said, Not only for me hath He that is mighty done great things, but in every nation he that feareth God is accepted by Him.

ORIGEN. For the mercy of God is not upon one generation, but extends to eternity from generation to generation.

GREEK EXPOSITOR. (Victor Pres.) According to the mercy which He hath upon generations of generations, I conceive, and He Himself is united to a living body, out of mercy alone undertaking our salvation. Nor is His mercy shewn indiscriminately, but upon those who are constrained by the fear of Him in every nation; as it is said, upon those who fear him, that is, upon those who being brought by repentance are turned to faith and renewal for the obstinate unbelievers have by their sin shut against themselves the gate of mercy.

THEOPHYLACT. Or by this she means that they who fear shall obtain mercy, both in that generation, (that is, the present world,) and the generation which is to come, (i. e. the life everlasting.) For now they receive a hundred-fold, but hereafter far more. (Matt. 19:29.)

1:51

51. He hath shewed strength with his arm, he hath scattered the proud in the imagination of their hearts.

BEDE. In describing the state of mankind, she shews what the proud deserve, and what the humble; saying, He hath shewed strength with his arm, &c. i. e. with the very Son of God. For as your arm is that whereby you work, so the arm of God is said to be His word by whom He made the world.

ORIGEN. But to those that fear Him, He hath done mighty things with His arm; though thou comest weak to God, if thou hast feared Him thou shalt obtain the promised strength.

THEOPHYLACT. For in His arm, that is, His incarnate Son, He hath shewed strength, seeing that nature was vanquished, a virgin bringing forth, and God becoming man.

GREEK EXPOSITOR. (Photius.) Or she says, Hath shewed, for will shew strength, not as long ago by the hand of Moses against the Egyptians, nor as by the Angel, (when he slew many thousand of the rebel Assyrians,) nor by any other instrument save His own power, He openly triumphed, overcoming spiritual (intelligibiles) enemies. Hence it follows, he hath scattered, &c. that is to say, every heart that was puffed up and not obedient to His coming He hath laid bare, and exposed the wickedness of their proud thoughts.

CYRIL OF JERUSALEM. But these words may be more appropriately taken to refer to the hostile ranks of the evil spirits. For they were raging on the earth, when our Lord’s coming put them to flight, and restored those whom they had bound, to His obedience.

THEOPHYLACT. This might also be understood of the Jews whom He scattered into all lands as they are now scattered.

1:52

52. He hath put down the mighty from their seats, and exalted them of low degree.

BEDE. The words, He hath shewed strength with his arm, and those which went before, And his mercy is on them that fear him from generation to generation, must be joined to this verse by a comma only. For truly through all generations of the world, by a merciful and just administration of Divine power, the proud do not cease to fall, and the humble to be exalted. As it is said, He hath put down the mighty from their seat, he hath exalted the humble and meek.

CYRIL OF ALEXANDRIA. The mighty in knowledge were the evil spirits, the Devil, the wise ones of the Gentiles, the Scribes and Pharisees; yet these He hath put down, and raised up those who humbled themselves under the mighty hand of God (1 Pet. 5:6); giving them the power of treading upon serpents and scorpions and every power of the enemy. (Luke 10:19.) The Jews were also at one time puffed up with power, but unbelief slew them, and the mean and lowly of the Gentiles have through faith climbed up to the highest summit.

GREEK EXPOSITOR. (Macarius ex Serm. 1.) For our understanding is acknowledged to be the judgment-seat of God, but after the transgression, the powers of evil took their seat in the heart of the first man as on their own throne. For this reason then the Lord came and cast out the evil spirits from the seat of our will, and raised up those who were vanquished by devils, purging their consciences, and making their hearts his own dwelling place.

1:53

53. He hath filled the hungry with good things; and the rich he hath sent empty away.

GLOSS. (non occ.) Because human prosperity seems to consist chiefly in the honours of the mighty and the abundance of their riches, after speaking of the casting down of the mighty, and the exalting of the humble, he goes on to tell of the impoverishing of the rich and the filling of the poor, He hath filled the hungry, &c.

BASIL. (ubi sup.) These words regulate our conduct even with respect to sensible things, teaching the uncertainty of all worldly possessions, which are as shortlived as the wave which is dashed about to and fro by the violence of the wind. But spiritually all mankind suffered hunger except the Jews; for they possessed the treasures of legal tradition and the teachings of the holy prophets. But because they did not rest humbly on the Incarnate Word, they were sent away empty, carrying nothing with them, neither faith nor knowledge, and were bereft of the hope of good things, being shut out both of the earthly Jerusalem, and the life to come. But those of the Gentiles, who were brought low by hunger and thirst, because they clung to the Lord, were filled with spiritual goods.

GLOSS. (ordin.) They also who desire eternal life with their whole soul, as it were hungering after it, shall be filled when Christ shall appear in glory; but they who rejoice in earthly things, shall at the end be sent away emptied of all happiness.

1:54–55

54. He hath holpen his servant Israel, in remembrance of his mercy;

55. As he spake to our fathers, Abraham, and to his seed for ever.

GLOSS. (non occ.) After a general mention of the Divine mercy and holiness, the Virgin changes the subject to the strange and marvellous dispensation of the new incarnation, saying, He hath holpen his servant Israel, &c. as a physician relieves the sick, becoming visible among men, that He might make Israel (i. e. him who sees God) His servant.

BEDE. That is, obedient and humble; for he who disdains to be made humble, cannot be saved.

BASIL. (non occ.) For by Israel she means not Israel after the flesh, whom their own title made noble, but the spiritual Israel, which retained the name of faith, straining their eyes to see God by faith.

THEOPHYLACT. (vide etiam Tit. Bost.) It might also be applied to Israel after the flesh, seeing that out of that body multitudes believed. But this He did remembering His mercy, for He hath fulfilled what He promised to Abraham, saying, For in thy seed shall all the nations of the earth be blessed. (Gen. 12:3.) This promise then the mother of God called to mind, saying, As he spake to our father Abraham; (Gen. 17:12.) for it was said to Abraham, I will place my covenant between me and thee, and thy seed after thee, for an eternal covenant, that I shall be thy God, and the God of thy seed after thee.

BEDE. But by seed he means not so much those who are begotten in the flesh, as those who have followed the steps of Abraham’s faith, to whom the Saviour’s coming was promised for evermore.

GLOSS. (ordin.) For this promise of heritage shall not be narrowed by any limits, but to the very end of time there shall never lack believers, the glory of whose happiness shall be everlasting.

1:56

56. And Mary abode with her about three months, and returned to her own house.

AMBROSE. Mary abode with Elisabeth until she had accomplished the time of her bringing forth; as it is said, And Mary abode, &c.

THEOPHYLACT. For in the sixth month of the conception of the forerunner, the Angel came to Mary, and she abode with Elisabeth three months, and so the nine months are completed.

AMBROSE. Now it was not only for the sake of friendship that she abode so long, but for the increase also of so great a prophet. For if at her first coming the child had so far advanced, that at the salutation of Mary he leaped in the womb, and his mother was filled with the Holy Spirit, how much must we suppose the presence of the Virgin Mary to have added during the experience of so long a time? Rightly then is she represented as having shewn kindness to Elisabeth, and preserved the mystical number.

BEDE. For the chaste soul which conceives a desire of the spiritual word must of necessity submit to the yoke of heavenly discipline, and sojourning for the days as it were of three months in the same place, cease not to persevere until it is illuminated by the light of faith, hope, and charity.

THEOPHYLACT. But when Elisabeth was going to bring forth, the Virgin departed, as it follows, And she returned; or, probably because of the multitude, who were about to assemble at the birth. But it became not a virgin to be present on such an occasion.

GREEK EXPOSITOR. (Metaphrastes.) For it is the custom for virgins to go away when the pregnant woman brings forth. But when she reached her own home, she went to no other place, but abode there until she knew the time of her delivery was at hand. And Joseph doubting, is instructed by an Angel.

Catena Aurea Luke 1

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 1
39.	And Mary rising up in those days, went into the hill country with haste into a city of Juda.	Exsurgens autem Maria in diebus illis, abiit in montana cum festinatione, in civitatem Juda :	αναστασα δε μαριαμ εν ταις ημεραις ταυταις επορευθη εις την ορεινην μετα σπουδης εις πολιν ιουδα
40.	And she entered into the house of Zachary, and saluted Elizabeth.	et intravit in domum Zachariæ, et salutavit Elisabeth.	και εισηλθεν εις τον οικον ζαχαριου και ησπασατο την ελισαβετ
41.	And it came to pass, that when Elizabeth heard the salutation of Mary, the infant leaped in her womb. And Elizabeth was filled with the Holy Ghost:	Et factum est, ut audivit salutationem Mariæ Elisabeth, exsultavit infans in utero ejus : et repleta est Spiritu Sancto Elisabeth :	και εγενετο ως ηκουσεν η ελισαβετ τον ασπασμον της μαριας εσκιρτησεν το βρεφος εν τη κοιλια αυτης και επλησθη πνευματος αγιου η ελισαβετ
42.	And she cried out with a loud voice, and said: Blessed art thou among women, and blessed is the fruit of thy womb.	et exclamavit voce magna, et dixit : Benedicta tu inter mulieres, et benedictus fructus ventris tui.	και ανεφωνησεν φωνη μεγαλη και ειπεν ευλογημενη συ εν γυναιξιν και ευλογημενος ο καρπος της κοιλιας σου
43.	And whence is this to me, that the mother of my Lord should come to me?	Et unde hoc mihi, ut veniat mater Domini mei ad me ?	και ποθεν μοι τουτο ινα ελθη η μητηρ του κυριου μου προς με
44.	For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy.	Ecce enim ut facta est vox salutationis tuæ in auribus meis, exsultavit in gaudio infans in utero meo.	ιδου γαρ ως εγενετο η φωνη του ασπασμου σου εις τα ωτα μου εσκιρτησεν το βρεφος εν αγαλλιασει εν τη κοιλια μου
45.	And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.	Et beata, quæ credidisti, quoniam perficientur ea, quæ dicta sunt tibi a Domino.	και μακαρια η πιστευσασα οτι εσται τελειωσις τοις λελαλημενοις αυτη παρα κυριου
46.	And Mary said: My soul doth magnify the Lord.	Et ait Maria : Magnificat anima mea Dominum :	και ειπεν μαριαμ μεγαλυνει η ψυχη μου τον κυριον
47.	And my spirit hath rejoiced in God my Saviour.	et exsultavit spiritus meus in Deo salutari meo.	και ηγαλλιασεν το πνευμα μου επι τω θεω τω σωτηρι μου
48.	Because he hath regarded the humility of his handmaid; for behold from henceforth all generations shall call me blessed.	Quia respexit humilitatem ancillæ suæ : ecce enim ex hoc beatam me dicent omnes generationes,	οτι επεβλεψεν επι την ταπεινωσιν της δουλης αυτου ιδου γαρ απο του νυν μακαριουσιν με πασαι αι γενεαι
49.	Because he that is mighty, hath done great things to me; and holy is his name.	quia fecit mihi magna qui potens est : et sanctum nomen ejus,	οτι εποιησεν μοι μεγαλεια ο δυνατος και αγιον το ονομα αυτου
50.	And his mercy is from generation unto generations, to them that fear him.	et misericordia ejus a progenie in progenies timentibus eum.	και το ελεος αυτου εις γενεας γενεων τοις φοβουμενοις αυτον
51.	He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart.	Fecit potentiam in brachio suo : dispersit superbos mente cordis sui.	εποιησεν κρατος εν βραχιονι αυτου διεσκορπισεν υπερηφανους διανοια καρδιας αυτων
52.	He hath put down the mighty from their seat, and hath exalted the humble.	Deposuit potentes de sede, et exaltavit humiles.	καθειλεν δυναστας απο θρονων και υψωσεν ταπεινους
53.	He hath filled the hungry with good things; and the rich he hath sent empty away.	Esurientes implevit bonis : et divites dimisit inanes.	πεινωντας ενεπλησεν αγαθων και πλουτουντας εξαπεστειλεν κενους
54.	He hath received Israel his servant, being mindful of his mercy:	Suscepit Israël puerum suum, recordatus misericordiæ suæ :	αντελαβετο ισραηλ παιδος αυτου μνησθηναι ελεους
55.	As he spoke to our fathers, to Abraham and to his seed for ever.	sicut locutus est ad patres nostros, Abraham et semini ejus in sæcula.	καθως ελαλησεν προς τους πατερας ημων τω αβρααμ και τω σπερματι αυτου εις τον αιωνα
56.	And Mary abode with her about three months; and she returned to her own house.	Mansit autem Maria cum illa quasi mensibus tribus : et reversa est in domum suam.	εμεινεν δε μαριαμ συν αυτη ωσει μηνας τρεις και υπεστρεψεν εις τον οικον αυτης

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Joan of Arc listening to His voice

Léon-François Bénouville (1821-1859)

Musée des Beaux-arts, Rouen