Tuesday 25 March 2025 – Solemnity of the Annunciation
of the Lord
Mass Readings: Is 7:10-14; 8:10 Ps 40 Heb 10:4-10 Lk 1:26-38
Key
Verse to Meditate:
Then Mary said, "Here am I, the servant of the Lord; let it be with
me according to your word" (Lk 1:38).
Dear Brothers and Sisters in the Lord,
Today, Holy Mother Church celebrates the Solemnity of the Annunciation of the Lord, also known as the Feast of the Incarnation. This feast is observed exactly nine months before the great solemnity of Christmas. It marks the miraculous conception of Jesus in the womb of the Blessed Virgin Mary. By the power of the Holy Spirit, the Son of God was conceived in the humble Virgin of Nazareth, who found favor with God (Lk 1:28).
Mary’s fiat-her “yes” to God-is central to our salvation, for it opened the way for Christ to enter the world and redeem humanity. This feast reminds us that Jesus is the fulfilment of all the ancient prophecies (2 Sam 7:12-16; Isa 9:6-7; Lk 1:32-33). All this came to pass through Mary’s profound cooperation with God’s divine plan and the power of the Holy Spirit. The Annunciation is a feast that not only highlights Mary’s humility but also reveals the humility of God, who chose a simple maiden to be the mother of His Son.
This solemnity is deeply connected to the prayers we recite daily. The Angelus and the Hail Mary are rooted in this sacred moment, reminding us of the angel’s greeting and Mary’s faith-filled response.
The First Reading
The first reading from the Prophet Isaiah recounts the moment when King Ahaz, gripped by fear and despair, doubted God's protection as enemy forces threatened his kingdom. This passage from Isaiah is a well-known and widely discussed passage in both Jewish and Christian traditions. It is significant for its strong messianic tone in Judaism and its application to Jesus in Matthew’s Gospel (Mt 1:23). The key verse, Isaiah 7:14, states: "Behold, the virgin shall be with child and shall bear a Son, and they shall call His name Immanuel," which means, "God with us."
The Figure of Immanuel
Immanuel is central to Isaiah’s prophecy and continues to be a key figure up to chapter 11. In the Old Testament, no one bears this name, emphasizing its theological meaning—"God-with-us" (cf. Is 8:10b; Josh 1:9; Judg 6:12-16). Historically, it applies to Hezekiah, the son of Ahaz. Though he was never given the name Immanuel, he corresponds to the prerogatives attributed to Immanuel. The prophecy speaks of a royal descendant, as the sign was given specifically to Ahaz and the house of David.
A Sign from God
God invites King Ahaz to request a sign—something
extraordinary, as deep as Sheol or as high as heaven (Is 7:11). Despite Ahaz’s
reluctance to ask for a sign, God Himself provided an even greater one-the
prophecy of a Savior to be born, bringing redemption, righteousness, and peace
(Is 7:11ff.).
The term “sign” in Isaiah’s prophecies (cf. Is 8:18;
20:3-4) always refers to something imminent. Here, it foretells an event of
great significance.
A Virgin Shall Conceive
The passage also raises the question of the identity of the virgin—עַלְמָה (almah)—who is to give birth. In Hebrew, the word appears with the definite article, indicating a specific woman rather than any young woman in general. In Hebrew, almah refers to a young woman of childbearing age without necessarily implying virginity. However, in the Greek translation (the Septuagint), it is rendered as parthenos, which explicitly denotes virginity—an interpretation foundational to Christian tradition.
The question remains: Who is this young woman? Is she the wife of the prophet or of the king? In his Gospel, Matthew interprets this passage as being fulfilled in Mary (Mt 1:22-23). While the almah in Isaiah may have originally referred to the wife of Ahaz, Christian tradition has understood this prophecy as pointing to Jesus’ birth from the Virgin Mary.
Thus, Isaiah’s prophecy is both historically rooted and theologically profound, revealing God’s enduring presence with His people and finding its ultimate fulfilment in Christ, the true Immanuel.
The Second Reading
In the second reading, St. Paul emphasizes the obedience of Christ to the will of the Father, through which we are sanctified: “See, God, I have come to do your will, O God” (Heb 10:7, 9). Jesus’ willingness to fulfil the Father’s plan is the model of perfect obedience, leading us to salvation.
The Gospel Reading
Today's Gospel presents a profound dialogue between God and humanity-a sacred moment in which Heaven and Earth converge. We witness an intimate exchange where Mary, representing all of humankind, enters into a covenant with God. Her fiat is not merely a passive acceptance but an active embrace of God’s salvific mission.
The Annunciation marks the fulfilment of God’s promise to Abraham, Moses, and the prophets. As St. Paul explains in his letters to the Galatians and the Hebrews: “In these last days, He has spoken to us by a Son, whom He appointed heir of all things, through whom He also created the worlds” (Heb 1:2). “But when the fullness of time had come, God sent His Son, born of a woman, born under the law” (Gal 4:4).
From the very moment humanity fell into sin, God did not abandon His people. Instead, He loved them more than ever, promising a Savior who would redeem and restore them. As the angel declared to Joseph: “She will bear a son, and you are to name him Jesus, for He will save His people from their sins” (Mt 1:21).
Verbum Caro Hic Factum Est
When we visit Nazareth and enter the Basilica of the Annunciation, believed to be built over the home of the Blessed Virgin Mary, one inscription immediately captures our attention. Written on the altar in Latin, it proclaims: Verbum caro hic factum est-“Here, the Word became flesh.”
While attending an International Biblical Seminar in Jerusalem, we, the Indian delegation, had the privilege of celebrating Mass in a small side chapel near the grotto of the Visitation Basilica. As we read today’s Gospel passage, we personalized the words: “The angel of the Lord came to Nazareth, to this place, and greeted Mary.” Reading and hearing these words in the very location where the Blessed Mother encountered the Archangel Gabriel was profoundly moving. Indeed, the Word of God descended upon this small town in Galilee, and through Mary’s faith-filled fiat, God took on flesh in that sacred place.
God in Need of Human Cooperation
God enters human history as foretold by the prophets, yet He does so with the humble cooperation of His handmaid, Mary. Throughout salvation history, God continuously spoke to His people-beginning with Abraham and Moses-through His Word and His prophets. What stands out is their ability to listen and obey. They first listened, then responded in obedience. They allowed God’s Word to penetrate their lives, shaping their destiny and transforming them from within.
“Hail, Full of Grace” – Mary, Woman of Faith
At the angel’s greeting, Mary became entirely possessed by God. Though troubled by the angel’s message, she listened attentively to God’s voice and opened her heart completely to His living Word. Later in the Gospel, Elizabeth affirms Mary’s faith: “Blessed is she who believed” (Lk 1:45).
Simeon’s prophetic words- “A sword will pierce your own soul too” (Lk 2:35)-found their ultimate fulfillment thirty-three years later when Mary stood beneath the Cross. In silent suffering, she remained steadfast in the obedience she had first embraced, not only in body but also in heart. This is why we recognize Mary as Jesus’ first disciple-the one who followed Him from the womb to the tomb.
Mary is the epitome of faith, hope, and love. Because of her unwavering faith, she was chosen to be the mother of God’s only Son. Her fiat was not merely a passive acceptance but an act of total surrender to God’s divine will.
“Fiat Mihi Secundum Verbum Tuum”
Like the great figures of faith before her, Mary first
listened to God’s Word and then obeyed it completely. Her fiat-“Let it
be done to me according to your word” (Lk 1:38)-was not just a momentary
response; it defined her entire life. From the instant she said “yes,” God’s
Word took complete possession of her being.
Unlike many biblical figures who hesitated before God’s call, Mary did not dwell on her unworthiness. She did not resist or question but simply and humbly surrendered: “Let it be done to me.” This total availability to God’s plan was expressed through her poverty and virginity—signs of her complete openness to divine grace.
Some refer to the Annunciation as the “second creation story” in the Bible, a moment of creatio ex nihilo-creation out of nothing. In her humility, Mary was willing to be nothing, allowing God to bring about everything. God does not require prior worthiness; rather, He creates worthiness through His divine choice.
Mary allowed God's Word to transform her beliefs, her attachments, and her entire existence. Before she conceived the Word-made-flesh in her womb, she had already conceived the Word in her heart. This is what Jesus affirmed when a woman in the crowd praised His mother: “Blessed rather are those who hear the word of God and obey it!” (Lk 11:28).
Listening to the Word: Being Available to God
The Virgin Mary, who listened to the Word of God, is the same Virgin Mary at prayer (Marialis Cultus, 17-18, AAS 1974, 128-129). That is why Lumen Gentium states: The Virgin Mary at prayer is "a most excellent model of the Church in the order of faith, charity, and perfect union with Christ" (LG 63). Mother Mary is the “Virgin-Listener” who welcomed the Word of God with faith. She was the first to believe because she was the first to hear the Good News! Mary’s listening was not a passive act but an expression of her total availability to God.
The Word of God Must Disturb Us
It is marvelous to reflect on how Mother Mary responded to God’s Word at first. We read that she was perplexed and troubled upon hearing the angel’s greeting. Though the angel said, "Greetings, favored one! The Lord is with you" (Lk 1:28), the nearness of God’s divine presence can be unsettling. Mary was no exception. Yes, she was full of grace, but as a young woman, she was naturally disturbed.
God’s Word must disturb us internally, challenging our understanding and calling us to deeper faith. Following Mother Mary’s example, we too must respond positively to God in our lives: “But she was much perplexed by his words and pondered what sort of greeting this might be” (Lk 1:29). Though she knew God was asking something beyond her human capacity, she believed that He would take care of all her doubts and fears.
Questioning God in Faith
Mary believed in God's promise of becoming the Mother
of His Son, even when she knew it was impossible by her own strength. That is
why her question to the angel was not born of doubt but of wonder and faith:
“How can this be, since I am a virgin?” (Lk 1:34). The angel assured her that
she was not alone, for God’s Spirit would overshadow her both physically and
spiritually. The young Virgin of Nazareth did not accept this message blindly.
She had her questions, but in faith, she asked them, and by God’s grace, she
received clarity. Mary was not afraid to seek understanding.
Wherever the Spirit of God is present, there is also the freedom to respond to His plan (cf. 2 Cor 3:17). Thus, Mary gave her fiat, fully trusting that God would take care of her. She believed, and so she became the Mother of God. By God's grace, she accomplished what was humanly difficult—saying yes to God’s plan. And thus, the Incarnate Word took flesh in her womb.
The Need for Silence
Silence is not merely the absence of words. Absence is
emptiness, and emptiness has no meaning. Instead, we need fruitful
silence—silence filled with solitude, recollection, and prayer. Mary is our
model in this. In the New Testament, Mary is presented as a silent and
prayerful woman, open to God and to others in her heart. Because of this inner
silence, at the end of her dialogue with the angel, she was able to make a
profound profession of faith: “Behold, I am the handmaid of the Lord” (Lk
1:38).
Mary kept everything in her heart and pondered over it (cf. Lk 2:19). She did not speak much, but she meditated on the marvelous events surrounding the birth of her Divine Son. Even at the moment of Christ’s greatest suffering, Mary remained silent. At the foot of the Cross, she did not utter a word (cf. Jn 19:25-27). She silently endured His Passion, teaching us contemplation through suffering. Marialis Cultus (16) reminds us: “True love suffers what the other suffers.”
Points for Personal Reflection
How do I respond to the Word of God in my life?
How does Mary’s example of listening and responding to God’s Word inspire me?
The Feast of the Annunciation is a reminder that God’s plan unfolds through human cooperation. Mary’s response was not merely an isolated act of faith but a lifelong journey of trust and surrender. Her fiat allowed the Word to become flesh, not only in her womb but in the world.
May we, like Mary, listen attentively to God's voice, embrace His Word in our hearts, and allow it to transform our lives - Amen.
