The Annunciation is in one sense rather odd liturgically. <\/p>\n\n\n\n
Calculated as it is nine months before Christmas, the Annunciation is normally observed on 25 March, that is, during Lent. If it falls during the first five weeks of Lent, the observance is on 25 March. If it falls during Holy Week, it is postponed until after Easter in the Roman Catholic tradition. While this is quite understandable, it does detract somewhat from the importance of the observance.<\/p>\n\n\n\n
There is also a tendency in popular piety to conflate biblical accounts that are quite different and to \u201clevel\u201d them into one story. For example, no one thinks it odd when the Magi of Matthew\u2019s account meet the shepherds at the manger in the account of Luke, even though the actual biblical accounts render such an encounter virtually impossible.<\/p>\n\n\n\n
It is very similar with the two very different biblical accounts of the Annunciation. The first \u2014 and probably earlier \u2014 is found in Matthew 1:18-25. The second is in Luke 1:26-38. <\/p>\n\n\n\n
In Matthew\u2019s account, Mary\u2019s role is underwhelming. We are told Mary was, as translated directly from Greek, \u201cfound to be pregnant from [the] Holy Spirit.\u201d The explanation or annunciation of this situation is made to Joseph (Mt 1:20-21), who is told the child is \u201cof the Holy Spirit\u201d and is to be named Jesus because he will save his people from their sins. <\/p>\n\n\n\n
Matthew then adds an important theological underpinning in verse 23 by citing the Greek translation of Isaiah 7:14: \u201c \u2018Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel,\u2019 which means \u2018God is with us.\u2019 \u201d<\/p>\n\n\n\n Faced with this overwhelming impossibility, which we believe became a reality, constant talk and analysis can become nervous, self-conscious chatter. Wonder, awe and silent contemplation are the most appropriate response.<\/p>Elias D. Mallon, S.A., Ph.D.<\/cite><\/blockquote><\/figure>\n\n\n\n Matthew\u2019s preference for the Greek translation here, called the Septuagint, cannot be accidental and its significance cannot be overstated. <\/p>\n\n\n\n The Hebrew Bible, or Old Testament, at the time of Matthew was available in Greek, as noted, and in Hebrew, the Masoretic Text. The two texts sometimes diverge. Matthew relies heavily on the Old Testament in his Gospel, and when the Hebrew and Greek diverge, Mathew almost always favors the Hebrew \u2014 except in this case of the Annunciation. <\/p>\n\n\n\n In citing Isaiah 7:14, Matthew finds the Hebrew states \u201ca young woman (\u05d4\u05b8\u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4, h<\/em>\u0101\u02bd<\/em>alm<\/em>\u0101<\/em>h) <\/em>will conceive.\u201d The word \u201cvirgin\u201d (\u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2) does not translate \u201cyoung woman.\u201d Virgin in Hebrew is \u05d1\u05b0\u05bc\u05ea\u05d5\u05bc\u05dc\u05b8\u05d4, (bt<\/em>\u00fbl\u0101h). <\/em>There are several words for \u201cwoman,\u201d \u201cfemale,\u201d \u201cgirl,\u201d etc., in Greek.<\/p>\n\n\n\n The indication, therefore, is that at a very early date Christians believed the birth of Jesus was without a human father.<\/p>\n\n\n\n Luke\u2019s account of the Annunciation is quite different from Matthew\u2019s. Two women, Mary and her cousin Elizabeth, are focal to Luke\u2019s account in which Gabriel announces not only the birth of Jesus but also that of John the Baptist. Although the Gospels are about Jesus and not Mary, Luke nonetheless gives Mary an active and important role in his introduction of Jesus in his Gospel, sometimes referred to as the \u201cGospel of Women and Prayer.\u201d It is easy to see why when we compare Gospels. <\/p>\n\n\n\n In Matthew\u2019s infancy narrative, Mary plays almost no role at all. In 1:18, we are told she is betrothed to Joseph and, in 2:11, she is mentioned as the mother of Jesus. Joseph, on the other hand, is mentioned eight times in the narrative. <\/p>\n\n\n\n However, in Luke\u2019s Gospel, Mary is central to the narrative of the Annunciation and as an agent. She questions Gabriel and gives her consent to what is about to happen. She then goes to visit her cousin Elizabeth. Mary, we are told, got up and hurried to Elizabeth in Judea. Joseph plays no role in the journey. The narrative also mentions, Anna (2:36-38), a prophetess, who gives witness to whom the baby is.<\/p>\n\n\n\n Luke also has three prayers in his infancy narrative, where Matthew has none: Mary\u2019s Magnificat (1:46-55), Zecharia\u2019s Benedictus (1:67-79) and Simeon\u2019s Nunc Dimittis (2:29-32). <\/p>\n\n\n\n Likewise, the narrative of the choice of the Twelve occurs in Mark 3:13-29, Matthew 10:1-4, and Luke 6:12-16. Only Luke mentions that Jesus \u201cwent onto the mountain to pray; and he spent the whole night in prayer to God.\u201d It is unlikely that Matthew would have dropped that from his narrative, so we may safely assume that Luke added it because of the emphasis he puts on prayer.<\/p>\n\n\n\n Several years ago, a prominent Greek Orthodox theologian gave some gentle yet very important advice to theologians in the Western church, whom he considered overly concerned with analysis of dogma. In speaking of the zeal of many Western theologians to analyze doctrines about Mary, Metropolitan Kallistos Ware warned: \u201cThere is a danger of trying to say too much about the Mother of God. St. Basil\u2019s warning is not to be forgotten: \u2018Let things ineffable be honored in silence.\u2019 \u201d Somewhat oversimplified, he warned against a tendency to analyze too much and to contemplate \u2014 in silent awe \u2014 too little.<\/p>\n\n\n\n