The Visitation of Mary to Elisabeth (Luke 1:39–45)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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Origen of Alexandria (c. 185–254)

Homilies on Luke (on Luke 1:39–45) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://archive.org/details/CatenaAureaNewEdV4

On why Mary went with haste, the unborn Christ hastening to the unborn forerunner:

For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste.

On the forerunner filled with the Spirit before his birth, and imparting the grace to his mother:

He was not filled with the Spirit, until she stood near him who bore Christ in her womb. Then indeed he was both filled with the Spirit, and leaping imparted the grace to his mother; as it follows, And Elisabeth was filled with the Holy Spirit. But we cannot doubt that she who was then filled with the Holy Spirit, was filled because of her son.

On "the mother of my Lord", the child and his mother alike confessing their unworthiness:

Now in saying this, she coincides with her son. For John also felt that he was unworthy of our Lord's coming to him. But she gives the name of "the mother of our Lord" to one still a virgin, thus forestalling the event by the words of prophecy. Divine foreknowledge brought Mary to Elisabeth, that the testimony of John might reach the Lord. For from that time Christ ordained John to be a prophet.

Theophylact of Ohrid (c. 1055–1107)

Explanation of the Gospel of Luke (on Luke 1:39–45) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://archive.org/details/CatenaAureaNewEdV4

On the lowliness of Mary, the greater going to the lesser:

She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which ye ought to shew for your kinswomen with child. ... Learn also, O virgins, the lowliness of Mary. She came a kinswoman to her next of kin, the younger to the elder, nor did she merely come to her, but was the first to give her salutations; as it follows, And she saluted Elisabeth. For the more chaste a virgin is, the more humble she should be, and ready to give way to her elders. Let her then be the mistress of humility, in whom is the profession of chastity. Mary is also a cause of piety, in that the higher went to the lower, that the lower might be assisted, Mary to Elisabeth, Christ to John.

On "blessed is she that believed":

The mother of our Lord had come to see Elisabeth, as also the miraculous conception from which the Angel had told her should result the belief of a far greater conception, to happen to herself; and to this belief the words of Elisabeth refer, And blessed art thou who hast believed, for there shall be a performance of those things which were told thee from the Lord.

Titus of Bostra (d. c. 378)

Commentary on Luke (on Luke 1:39–45) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://archive.org/details/CatenaAureaNewEdV4

On "the fruit of thy womb", the fruit of the Virgin alone:

Now she rightly calls the Lord the fruit of the Virgin's womb, because He proceeded not from man, but from Mary alone. For they who are sown by their fathers are the fruits of their fathers.

Blessed Augustine of Hippo (354–430)

Letter 187, to Dardanus (on Luke 1:39–45) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://archive.org/details/CatenaAureaNewEdV4

On how Elisabeth, filled with the Spirit, knew the meaning of the leaping:

But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; namely, that the mother of Him had come unto her, whose forerunner and herald that child was to be.

On the babe that leaped for joy, not by nature but by a work of divine power:

for she said not, "The babe leaped in faith in my womb," but leaped for joy. ... This joy, therefore, and as it were reciprocal salutation to the mother of the Lord, was caused (as miracles are) by Divine influences in the child, not in any human way by him. For even supposing the exercise of reason and the will had been so far advanced in that child, as that he should be able in the bowels of his mother to know, believe, and assent; yet surely that must be placed among the miracles of Divine power, not referred to human examples.

St. Ambrose of Milan (c. 339–397)

Exposition of the Gospel of Luke (on Luke 1:39–45) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://archive.org/details/CatenaAureaNewEdV4

On Mary going into the hill country with haste:

The Angel, when he announced the hidden mysteries to the Virgin, that he might build up her faith by an example, related to her the conception of a barren woman. When Mary heard it, it was not that she disbelieved the oracle, or was uncertain about the messenger, or doubtful of the example, but rejoicing in the fulfilment of her wish, and conscientious in the observance of her duty, she gladly went forth into the hill country. For what could Mary now, filled with God, but ascend into the higher parts with haste!

On "the babe leaped in her womb", and the distinction of each word:

But soon the blessed fruits of Mary's coming and our Lord's presence are made evident. For it follows, And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb. Mark the distinction and propriety of each word. Elisabeth first heard the word, but John first experienced the grace. She heard by the order of nature, he leaped by reason of the mystery. She perceived the coming of Mary, he the coming of the Lord.

On "Blessed art thou among women":

She who had hid herself because she conceived a son, began to glory that she carried in her womb a prophet, and she who had before blushed, now gives her blessing; as it follows, And she spake out with a loud voice, Blessed art thou among women. With a loud voice she exclaimed when she perceived the Lord's coming, for she believed it to be a holy birth. But she says, Blessed art thou among women. For none was ever partaker of such grace or could be, since of the one Divine seed, there is one only parent.

On the fruit of faith that follows believing:

But happy are ye also who have heard and believed, for whatever soul hath believed, both conceives and brings forth the word of God, and knows His works.

St. Gregory the Great (c. 540–604)

Homilies on Ezekiel (on Luke 1:39–45) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://archive.org/details/CatenaAureaNewEdV4

On Elisabeth touched with the spirit of prophecy for past, present, and future:

She was touched with the spirit of prophecy at once, both as to the past, present, and future. She knew that Mary had believed the promises of the Angel; she perceived when she gave her the name of mother, that Mary was carrying in her womb the Redeemer of mankind; and when she foretold that all things would be accomplished, she saw also what was to follow in the future.

St. Bede the Venerable (c. 673–735)

Commentary on Luke (on Luke 1:39–45) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://archive.org/details/CatenaAureaNewEdV4

On Mary blessed by Elisabeth in the very words of Gabriel:

Mary is blessed by Elisabeth with the same words as before by Gabriel, to shew that she was to be reverenced both by men and angels.

On the mother who was first to reap the fruit of salvation:

Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the fruit of salvation from her pledge.