PintsWithAquinas.com Get the book here: https://www.amazon.com/Pints-Aquinas-Thoughts-Angelic-Doctor/dp/0692752404/ref=sr_1_1?ie=UTF8&qid=1478524461&sr=8-1&keywords=pint+with+aquinas --- THE ANGELIC SALUTATION by Thomas Aquinas translated by Joseph B. Collins “Hail Mary” We must now consider concerning the first part of this prayer that in ancient times it was no small event when Angels appeared to men; and that man should show them reverence was especially praiseworthy. Thus, it is written to the praise of Abraham that he received the Angels with all courtesy and showed them reverence. But that an Angel should show reverence to a man was never heard of until the Angel reverently greeted the Blessed Virgin saying: “Hail.” In olden time an Angel would not show reverence to a man, but a man would deeply revere an Angel. This is because Angels are greater than men, and indeed in three ways. First, they are greater than men in dignity. This is because the Angel is of a spiritual nature: “You make your angels spirits” [Ps 103:4]. But, on the other hand, man is of a corruptible nature, for Abraham said: “I will speak to my Lord, whereas I am dust and ashes” [Gen 18:27]. It was not fitting, therefore, that a spiritual and incorruptible creature should show reverence to one that is corruptible as is a man. Secondly, an Angel is closer to God. The Angel, indeed, is of the family of God, and as it were stands ever by Him: “Thousands of thousands ministered to Him, and ten thousand times a hundred thousand stood before Him” [Dan 7:10]. Man, on the other hand, is rather a stranger and afar off from God because of sin: “I have gone afar off” [Ps 44:8]. Therefore, it is fitting that man should reverence an Angel who is an intimate and one of the household of the King. Then, thirdly, the Angels far exceed men in the fullness of the splendor of divine grace. For Angels participate in the highest degree in the divine light: “Is there any numbering of His soldiers? And upon whom shall not His light arise?”[Job 25:3]. Hence, the Angels always appear among men clothed in light, hut men on the contrary, although they partake somewhat of the light of grace, nevertheless do so in a much slighter degree and with a certain obscurity. It was, therefore, not fitting that an Angel should show reverence to a man until it should come to pass that one would be found in human nature who exceeded the Angels in these three points in which we have seen that they excel over men—and this was the Blessed Virgin. To show that she excelled the Angels in these, the Angel desired to show her reverence, and so he said: “Ave (Hail).” “Full of grace” The Blessed Virgin was superior to any of the Angels in the fullness of grace, and as an indication of this the Angel showed reverence to her by saying: “Full of grace.” This is as if he said: “I show you reverence because you dost excel me in the fullness of grace.” The Blessed Virgin is said to be full of grace in three ways. First, as regards her soul she was full of grace. The grace of God is given for two chief purposes, namely, to do good and to avoid evil. The Blessed Virgin, then, received grace in the most perfect degree, because she had avoided every sin more than any other Saint after Christ. Thus it is said: “You are fair, My beloved, and there is not a spot in you” [Sg 4:7]. St. Augustine says: “If we could bring together all the Saints and ask them if they were entirely without sin, all of them, with the exception of the Blessed Virgin, would say with one voice: ‘If we say that we have no sin, we deceive ourselves and the truth is not in us.’[1 Jn 1:8]. I except, however, this holy Virgin of whom, because of the honor of God, I wish to omit all mention of sin” [De natura et gratia 36]. For we know that to her was granted grace to overcome every kind of sin by Him whom she merited to conceive and bring forth, and He certainly was wholly without sin. Christ excelled the Blessed Virgin in this, that He was conceived and born without original sin, while the Blessed Virgin was conceived in original sin, but was not born in it. [as in Summa, but otherwise in I Sent., c. 44, q. 1, ad. 3]. She exercised the works of all the virtues, whereas the Saints are conspicuous for the exercise of certain special virtues. Thus, one excelled in humility, another in chastity, another in mercy, to the extent that they are the special exemplars of these virtues—as, for example, St. Nicholas is an exemplar of the virtue of mercy. The Blessed Virgin is the exemplar of all the virtues. In her is the fullness of the virtue of humility: “Behold the handmaid of the Lord” [Lk 1:38]. And again: “He has looked on the humility of his handmaid” [Lk 1:48]. So she is also exemplar of the virtue of chastity: “Because I know not man” [Lk 1:34]. And thus it is with all the...