Alberti Magni Opera Omnia, Vol. XXXVII

its own original: "suam" referring back to the quote from St. Dionysius on the previous page. For he desires through the free will of both hierarchies that whatever flows down to the lower orders flows through the higher ones, and not the other way around.

5. Also, it is more blessed to give than to receive; therefore the giver, insofar as he is the giver, is more blessed than the recipient; therefore the messenger would have been more blessed than the blessed Virgin.

6. Also, as the end relates to the end, so does that which is directed toward the end relate to that which is directed toward the end; if therefore the message is proportionally higher than the messenger, and the messenger is proportionally higher than the message; and those proclamations were made through Angels; therefore this one should have been made through the highest of all Angels; therefore God should have performed this revelation by Himself.

7. Also, it is greater to give the state of being the Mother of God than to give faith, hope, or charity, because the former includes the latter; but Christ performs the latter without the mystery of a creature, by Himself, and it is less; therefore, the same applies to that which is greater.

8. Also, the prophecy of predestination is fulfilled without our free will, as the Gloss on Matthew says; but this proclamation concerning the conception of the Son of God is a prophecy of predestination; therefore it does not depend on free will; therefore the proclamation was not necessary for the consent of the most blessed Virgin.

From these things, therefore, it seems that the annunciation was not necessary.

Counter-argument.

It is argued to the contrary:

1. Other saints were given messages; therefore Christ also should have been announced.

2. Also, nothing is praiseworthy unless it is constituted in some way by free will; but to become the Mother of God is most praiseworthy; therefore a mission or annunciation was necessary for the consent of free will.

3. Also, in a marriage contract, free will is required in the person being united; therefore in this supreme marriage, the consent of the most blessed Virgin had to be required; therefore for this, a mission or annunciation was necessary.

4. Also, clandestine action diminishes the rights and privileges of marriage; but this marriage should not have been diminished in any way; therefore it ought not to be clandestine; therefore an annunciation was necessary.

§ II.

Response.

God was honored in this annunciation in three ways. Regarding power: because He had Angels as His ministers. Regarding wisdom: in that the manner of our liberation directly countered the manner of our perdition, namely, in that He taught the Virgin through an Angel, just as the angel referring to the serpent in Eden deceived the virgin Eve. Regarding goodness: in that He omitted nothing among the contingent factors that was necessary for the honor of His mother. It was therefore fitting for the honor of God.

It was also necessary for the display of angelic dignity, which is similarly shown in three ways. First, because the Angel performed his office by announcing this. Second, because he was privy to the highest secret. Third, because he announced the highest blessedness to man.

It was also necessary for the commendation of the most blessed Virgin, which also consists of three things. For the virtue of the Virgin is manifested, her merit is increased, and she is illuminated both internally and externally; and each of these is tripled. For her virtue of humility is manifested in her agitation Luke 1:29, her virtue of discretion in her questioning Luke 1:34, and her virtue of faith in her consenting Luke 1:38. Her merit is increased...