Alberti Magni Opera Omnia, Vol. XXXVII

the flesh, and that is the Incarnation. The other is that by which He was sent into the mind, and that is the interior illumination of the mind of the most blessed Virgin for understanding original: "1" and consenting to the angelic words. The mission of the Holy Spirit there was the infusion of the fullness of grace, that is, the perfection of the sum of virtues and graces, as far as it could exist in a pure creature on the way. The mission of the Angel there was for the sake of intimation, because she was to be the mother of God, and therefore a ministerial and external delivery to the senses was appropriate. Whence the Angel was not the illuminator, but the external deliverer and revealer of the interior illumination. But of that intelligence whose work is in the vision, the God Trinity was through itself the inspirer and interpreter, just as it was the inventor of what was announced.

§ XVIII.

Solution of objections.

Having held these things, we reply to the objections, conceding that the Son was sent according to what has been said, and the Holy Spirit was sent according to what has been said. The Father, however, was not sent with regard to the Incarnation, although something appropriable to the Father may indeed exist in the Incarnation. For in the condition for the mission of any person, three things are required. The first is that some effect exists in the creature from the whole Trinity. The second is that the effect is appropriable to that person. The third is that the procession of that person from another is manifested. And thus it is evident that the Father is not sent, since to be sent is the same, according to Augustine, as to be known to be from another: but the Father is not from another.

For the same reason, the whole Trinity should not have been sent: because it follows, if the Trinity is sent, then the Father is sent.

We also concede the reasons which prove that a man should not have been the messenger. Nor does it obstruct that the law and the Prophets lasted until John original: "2". For this annunciation was not ordered for the demonstration of John as if he were some medium. For this one was nobler than that one as the end and complement of all preceding revelations and apparitions because of the present exhibition of the light which enlightens every man coming into this world. And it was more complete in the manner of enlightening: because it also enlightened within and without by the means of the light of His deity, with which it kindled the clay of our mortality and put to flight all darkness. John’s demonstration, however, did not kindle the light, but pointed out the sun with his finger to eyes that were half-closed and bleary: nor did he reveal it as a secret, but inculcated what was manifest to the incredulous. He is therefore called more than a Prophet original: "3", not because of the nobility of the revelation, but because of the presence of the light, which he did not predict as future, but demonstrated as present.

Item, We concede that many Angels should not have been sent, because a multitude is repugnant to the secret of a mystery. For it is not a secret if it is known to many: nor is it intimately and amicably intimated what is first revealed to a multitude. Consequently, we concede that this Angel was not of the greater ones, but was an Archangel, and this in honor of the most blessed Virgin, because if one of the superiors had been sent, he would be believed to be the one illuminating her. Therefore, he is sent from the lesser ones, so that it may be shown that the Angel is only the ministering intimator and external deliverer of the business. For God is the inventor of the business by Himself, the dictator of the salutation, the inspirer of the intelligence, and the incliner of the mind toward consent, and the expositor of the mode of execution. Whence the Angel, when asked about the manner, transmits to the Holy Spirit, saying: The Holy Spirit shall come upon thee, and the power original: "4", etc. For the most blessed Virgin, although this is not impossible in others, nevertheless received nothing of interior illumination from the Angel: and so that the Evangelist might signify this pointedly and remove every opinion against it, he named the one who was truly an Archangel not an Archangel, but an Angel throughout the whole Gospel original: "1".

1 Otherwise to be intended.
2 Cf. Luke xvi, 16.

3 Cf. Matthew xi, 9; Luke vii, 26.
4 Luke i, 35.