In the Spirit of the Feast of the Nativity of the Blessed Virgin Mary (II Classis)
Commemoration at Lauds only: St. Hadrian, Martyr
“Dominus possedit me in initio viarum suarum, antequam quidquam faceret a principio…”
— Proverbs 8:22
“Liber generationis Jesu Christi, filii David, filii Abraham…”
— Matthew 1:1
Today, Holy Mother Church, adorned in white, lifts her voice in praise of the dawn that precedes the Sun of Justice: the Nativity of the Blessed Virgin Mary. This feast, though ancient in origin and celebrated with deep devotion in both East and West, only began to be observed universally in the Latin Church from the 7th century. Yet its theological richness and spiritual depth are far older, reaching back into the inspired pages of Sacred Scripture and the living memory of the Fathers.
The liturgical readings for the day—Proverbs 8:22–35 and Matthew 1:1–16—call us to meditate both on the eternal Wisdom of God and on the mysterious workings of Divine Providence, culminating in the birth of the Immaculate Virgin.
“Dominus possedit me” — Wisdom and the Virgin
The Church has long applied the eighth chapter of Proverbs to Our Lady, even though in its literal sense it refers to Divine Wisdom, the Logos, the Second Person of the Blessed Trinity. But just as the Church sees a figure of Christ in the Just Man of the Psalms, she finds in Proverbs 8 a veiled portrait of Mary—the one who, in the order of grace, was “possessed” by the Lord from the beginning.
St. Louis-Marie Grignion de Montfort writes that Mary is “the eternal masterpiece of the Most High,” hidden in God “from all creatures” (cf. True Devotion, §2). The Fathers, too, speak in this way.
St. Gregory of Nyssa, reflecting on the hiddenness and pre-eminence of the Virgin, says:
“He who created all things made a holy tabernacle for Himself—this is the Virgin Mother, who was preordained before all ages for this great mystery.” (Oratio in Nativitate)
St. Augustine, interpreting the text “The Lord possessed me in the beginning”, explains:
“This possession does not refer to time, but to choice. She was not born before all, but chosen before all. Before the foundations of the world, she was pre-loved and predestined to be the Mother of the Word.” (Sermo 291)
Thus the Church, in today’s Office, places this reading at the heart of the feast, inviting us to contemplate Mary not only as the chosen vessel of the Incarnation, but as the predestined archetype of the New Creation, in whom God would restore what was lost in Eve.
The Genealogy of Christ — “Per Mariam ad Jesum”
The Gospel (Matt 1:1–16) offers the solemn genealogy of Jesus Christ. At first glance, this long list of names might seem dry or out of place. But within it, the Church hears the crescendo of God’s faithfulness across the generations, leading to Mary:
“Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.” (Matt 1:16)
Note the care of the Evangelist: Jesus is not said to be born of Joseph, but of Mary. It is through her that the Word took flesh.
St. John Damascene, in his Homily on the Nativity of the Theotokos, remarks:
“Today is built the living temple of God, not by human hands, but by the Spirit. The ladder of Jacob is established, the gate of heaven is opened, for from her shall the Savior enter the world.”
Indeed, the genealogy is not merely a record of names, but a revelation of history converging in one woman: Maria. Each name testifies to God’s patience and providence. Each generation builds toward the one whose fiat will reverse the disobedience of Eden.
The Virgin’s Birth: A Hidden Grace
Unlike the Nativity of Christ or of St. John the Baptist, the birth of Mary is veiled in silence in Sacred Scripture. This silence is not absence but mystery. The Church, in her wisdom, has come to celebrate this hidden moment—when the dawn of Redemption first broke into time.
As St. Peter Damian poetically declares:
“The birth of Mary is the beginning of the world’s salvation. Through her, the heavens are adorned, the angels rejoice, and the demons tremble.”
The tradition holds that Mary was born in Nazareth or Jerusalem, to Saints Joachim and Anne, both advanced in years, barren in the eyes of men but blessed in the eyes of God. Like Sarah and Hannah before her, St. Anne bore fruit not only for herself but for all mankind.
Spiritual Application
Let us consider how we, too, must imitate Mary—not in her glory alone, but in her hiddenness, her receptivity, her predestination to holiness. The Lord who formed her in the womb with singular grace also calls us to holiness from before time.
As the Collect of the feast prays:
“Grant unto Thy servants the gift of heavenly grace, that as the birth of the Blessed Virgin was the beginning of salvation, so the feast of her Nativity may bring us increasing peace.”
This peace is not of the world, but the peace that comes from union with God. Let Mary’s birth stir in us a desire to be more like her: hidden, humble, and wholly given to Christ.
Commemoration of St. Hadrian, Martyr
Though the Church’s focus today is on the Virgin’s Nativity, she does not forget her faithful martyrs. At Lauds, we commemorate St. Hadrian, a Roman soldier turned Christian, who gave his life in Nicomedia under Diocletian. His memory reminds us that Mary, though born sinless, was not spared from suffering—and all her children must follow the way of the Cross.
Conclusion
In celebrating the Nativity of the Blessed Virgin Mary, we celebrate the beginning of the end of sin. We rejoice in the budding of the Rod from Jesse, the Ark of the New Covenant, the living Gate through which the Savior would pass.
May our hearts, like hers, be made ready to receive the Word.
May our lives, like hers, reflect the glory of divine grace.
And may our souls ever magnify the Lord who, from age to age, remembers His promise of mercy.
O Mary, conceived without sin, pray for us who have recourse to thee.
Holy Hadrian, Martyr of Christ, intercede for us.
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