75. The Annunciation: Mode, Order, and Wonder

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Lecture Notes

Main Topics #

Article 3: The Mode of Angelic Appearance #

Question: Should the angel have appeared to Mary through bodily vision, imaginary vision, or intellectual vision?

Objections Presented:

• Intellectual vision is more worthy than bodily vision
• Imaginary vision is more noble than bodily vision (since imagination is a higher power than external sense)
• Bodily vision of a spiritual substance disturbs the viewer and would be unsuitable for Mary

Thomas’s Resolution: The angel appeared through bodily vision, which was suitable for three reasons:

1. Regarding what was announced: The invisible God’s incarnation required that the invisible creature (the angel) take on a visible form to announce such an invisible mystery
2. Regarding Mary’s dignity: Mary would receive the Son of God not only in her mind but in her bodily womb, so both her mind and bodily senses needed to be refreshed by the angelic vision
3. Regarding certitude: Those things subject to the eyes are apprehended more certainly than imagined things; such a great event required sensible certainty

Response to Objections:

• Intellectual vision alone is more potent than imaginary or bodily vision alone, but a vision combining intellectual and imaginary perception (as Mary experienced) is more excellent than either alone
• While the disturbance caused by bodily vision of a spiritual substance is real, it is not harmful to avoid. Rather, it pertains to human dignity when the soul is raised above itself through encounter with a superior power. The lower bodily part is weakened while the higher part is elevated

Article 4: The Order of the Annunciation #

Question: Was the Annunciation perfected in a suitable order?

Objections:

• The cause (Mary’s dignity) ought to be made known before the effect (her conception); therefore the angel should have announced the conception before praising her
• Proof should come before doubt; the angel announced what would cause doubt, then provided proof
• Elizabeth’s conception (an old woman) cannot sufficiently prove the Virgin’s conception

Thomas’s Answer: The Annunciation proceeds in a most orderly manner because the angel intends three things:

1. To render the mind attentive: Through the salutation “Full of grace” (grazia plena), which arouses wonder and prepares the mind to receive a great mystery. For a humble soul, nothing is more marvelous than hearing of one’s own excellence
2. To instruct about the mystery: By announcing the conception and birth, showing the dignity of the offspring, and demonstrating the mode of conception (through the Holy Spirit)
3. To induce consent: Through the example of Elizabeth and the demonstration of divine omnipotence

Resolution of Objections:

• To the humble soul, nothing is more marvelous than hearing of one’s own excellence; this wonder causes attention of the soul and is therefore prior to instruction
• The angel’s announcement rightly precedes proof, as wonder precedes understanding
• Elizabeth’s conception serves as a figurative example; the sufficient proof comes from divine omnipotence, not from the example alone

Key Arguments #

Why Bodily Vision Was Appropriate #

• The incarnation of the invisible God required a visible manifestation by the angel
• All Old Testament apparitions are ordered toward the appearance of the Son of God in flesh
• Mary’s maternal role involves both body and soul; both required sensible refreshment
• Bodily vision provides greater certitude than imagination for such a momentous revelation

The Role of Wonder in the Annunciation #

• Admiratio (wonder) arouses the attention of the soul and is the beginning of philosophy
• For a humble person, praise is contrary to expectation and thus arouses wonder most effectively
• The angel begins with salutation to prepare Mary’s mind for the great mystery that follows
• Wonder differs from stupefaction: wonder is the beginning of understanding, while stupefaction impedes it

Mary’s Response: Disturbance vs. Wonder #

• The evangelist does not say Mary was disturbed by the vision of the angel, but by his words
• Mary’s disturbance came not from stupefaction but from admiratio (wonder) at the things announced
• Some theologians argue Mary was accustomed to angelic visions and therefore not disturbed by the vision itself, but rather in wonder at what was said
• This wonder reflects Mary’s humility: she did not think great things of herself

Important Definitions #

Admiratio (Wonder) #

• The beginning of philosophy and learning
• Aroused by what is contrary to expectation
• Causes the soul to become attentive and receptive to understanding
• Distinguished sharply from stupefaction, which impedes understanding
• Leads inquiry toward causes and ultimately toward the first cause (God)

Turbatio (Disturbance) #

• The natural disturbance caused by encountering a superior power
• Pertains to human dignity when the soul is raised above itself
• Not harmful in itself but rather a sign of elevation
• The lower bodily part is weakened while the higher part is exalted

Examples & Illustrations #

The Genealogy of Iris: Wonder Unites Heaven and Earth #

Berquist references Plato’s Theaetetus, where Socrates says: “There is no other beginning of philosophy than wonder.” Plato beautifully notes that “it was not a bad genealogy” to say Iris was the offspring of Thalma (wonder). Iris appears as both:

• A messenger of Zeus (angel)
• The rainbow personified

The connection: The rainbow unites heaven and earth; the messenger unites God and man. Wonder thus unites man and God by leading inquiry toward causes and ultimately the first cause.

Iris in Shakespeare’s The Tempest #

Shakespeare invokes both meanings of Iris when Prospero’s spirit appears: “Hail, many-colored messenger”—combining both the messenger and rainbow imagery, exemplifying the poetic and philosophical unity found in both Plato and Shakespeare.

The Incommensurability of the Diagonal #

Aristotle’s example in the Metaphysics: the diagonal and side of a square are incommensurable. Wonder arises not merely from unknown causes but from what is contrary to expectation. We do not wonder at an apple falling to the ground (though we may not know the cause), but we would wonder if it rose—not because the cause is unknown, but because it contradicts expectation.

Euclid’s Fifth Theorem #

A mathematical example of wonder: a rectangle can have less perimeter but contain more area. If you have the same amount of fence as someone else but enclose more land, this contradicts expectation. Similarly, two numbers can have a greater sum (e.g., 2 + 10 = 12) but a smaller product (2 × 10 = 20) than two other numbers (e.g., 5 + 5 = 10, yet 5 × 5 = 25). This aroused wonder in Berquist because it violated expectation.

Notable Quotes #

“There is no other beginning of philosophy than wonder.” - Plato, Theaetetus (cited by Socrates)

“To the humble soul, nothing is more marvelous than the hearing of one’s own excellence.” - Thomas Aquinas (as cited by Berquist)

“The things which are from God are ordered.” - Romans 13:1 (cited by Thomas Aquinas)

“Teaching without wonder is nothing.” - Educator cited by Berquist

Questions Addressed #

Why bodily vision rather than intellectual vision? #

Resolution: While intellectual vision is more noble in itself, bodily vision was suitable because: (1) the incarnation of the invisible God required visible manifestation; (2) Mary’s dignity involved both body and soul, requiring sensible refreshment; (3) bodily vision provides greater certitude than imagination. Moreover, a vision combining both intellectual and imaginary perception (as Mary experienced) is more excellent than either alone.

Why did the angel not appear to Joseph in bodily vision? #

Resolution: Joseph already had sensible evidence (Mary’s apparent pregnancy) and therefore needed a higher form of vision (imaginary vision in sleep) rather than bodily vision. Mary had no precedent whatsoever and required greater sensible confirmation. Joseph needed the index of divine revelation precisely because he already had the index of the senses.

How can the angel’s appearance disturb Mary without being harmful? #

Resolution: The disturbance pertains to human dignity when the soul is raised above itself. It is analogous to natural heat rushing to the exterior of the body when embarrassed, or retreating to the heart when threatened with danger. The disturbance is not impediment but rather a sign of elevation and majesty.

Why does the angel praise Mary before announcing the mystery? #

Resolution: Wonder arouses the attention of the soul. For a humble person, hearing of her own excellence is most marvelous and contrary to expectation. This wonder prepares her mind to receive the great mystery that follows. The salutation (“Full of grace”) precedes the announcement in suitable order.

Is the disturbance of Mary the same as disturbance experienced by Zachary? #

Resolution: Both Zachary and Mary experienced disturbance at the angel’s appearance, but the angel calmed both with the words “Do not fear” (ne timeas). The subsequent joy that comes from the message indicates a good spirit; if the fear had remained, it would indicate an evil spirit. Mary’s case is distinctive because she was not disturbed by the vision itself but by the words—specifically, she was in wonder (admiratio) rather than stupefaction.

Connections to Prior Lecture Material #

This lecture continues the examination of the Annunciation begun in the previous lecture (Article 3 and 4 of the same question). The discussion of Mary and Joseph’s true marriage and Joseph’s state of knowledge also informs why Joseph received imaginary rather than bodily vision.