The Feast of the Visitation commemorates the visit of the Virgin Mary to her cousin Elizabeth, a profound celebration deeply rooted in both the Old and New Testaments. This Feast gained significant recognition and practice in the 13th century, largely due to the influence of Saint Bonaventure, who ardently promoted its celebration within the Church. The feast was officially established by Pope Urban VI in 1389, and it was later included in the General Roman Calendar in 1969, to be celebrated on May 31st.
The unique narrative of Mary’s Visitation, found only in the Gospel of Luke, invites us to reflect on Mary's journey to the hill country of Judah, an event rich in symbolism and significance. Through these connections, we see a tapestry of divine providence and salvation history that highlights Mary's unique role in God's plan for our salvation. As we explore these scriptural parallels, we are called to honour Mary, who, through her humility and obedience, brought Christ into the world.
During those days Mary set out and traveled to the hill country in haste to a town of Judah, where she entered the house of Zechariah and greeted Elizabeth. – Luke 1:39
After receiving the news from the angel, Mary traveled in haste to the hill country of Judah. This verse parallels the Old Testament account of David bringing the Ark of the Covenant to the hill country of Judah in 2 Samuel 6:2. Just as Mary traveled with urgency to visit Elizabeth, David also set out with joy to bring the Ark to its rightful place. Both events signify the presence of God among His people and foreshadow the coming of Christ.
When Elizabeth heard Mary’s greeting, the infant leaped in her womb, and Elizabeth, filled with the holy Spirit. For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy. – Luke 1:41, 44
The Old Testament connection to Elizabeth's testimony of the infant leaping in her womb can be found in the Book of 1 Samuel, where David dances before the Ark of the Covenant. Similarly, Elizabeth's revelation of the infant's joyful movement reflects the awe-inspiring presence of God and the reverence it evokes. This parallel underscores the sanctity of Mary's visitation as a moment of divine encounter, where the presence of God elicits a response of awe and exaltation. Elizabeth's proclamation highlights the spiritual awareness of the unborn John the Baptist, who responds to the presence of the Messiah even before His birth.
cried out in a loud voice and said, “Most blessed are you among women, and blessed is the fruit of your womb.” – Luke 1:42
The greeting "Most blessed are you among women, and blessed is the fruit of your womb" that Elizabeth gives to Mary resonates with multiple layers of biblical tradition, linking the New Testament to both the Book of Judith and Genesis.
In the Book of Judith, after Judith beheads Holofernes and saves Israel, Uzziah praises her, saying,
O daughter, you are blessed by the Most High God above all women on earth; and blessed be the Lord God, who created the heavens and the earth, who has guided you to strike the head of the leader of our enemies. – Judith 13:18
This blessing of Judith as “the most blessed among women” is a direct parallel to Elizabeth's greeting to Mary, highlighting Mary’s own role in bringing forth the one who will defeat Satan, sin, and death.
This connection deepens when we consider Genesis 3:14-15, where God tells the serpent,
"I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel."
The reference to crushing the serpent's head is echoed in both Judith's actions and the ultimate victory of Christ, born of Mary, over Satan.
Thus, Elizabeth's proclamation, "Most blessed are you among women, and blessed is the fruit of your womb," ties Mary to Judith, a symbol of Israel's deliverance, and to the promise in Genesis, positioning her as the new Eve whose obedience brings forth the Redeemer. Mary's blessedness is not for her own but is a key element in God's ongoing work of salvation, connecting the Old Testament prophecies and typologies to their fulfillment in the New Testament.
And how does this happen to me, that the mother of my Lord should come to me? – Luke 1:43
Saint Elizabeth’s profound question connects to the Old Testament story of King David's reaction to the Ark of the Covenant coming to Jerusalem. In 2 Samuel, David asks a similar question: "How can the ark of the Lord come to me?" (2 Samuel 6:9). Both David and Elizabeth express astonishment and humility at the presence of something holy coming into their midst. This connection highlights the sacredness of Mary's visitation and the parallel between the Old Testament Ark of the Covenant and Mary, the Ark of the New Covenant, who carried the incarnate Lord within her womb. Elizabeth's question reflects her awe and reverence, recognizing the extraordinary nature of Mary's visit and the significance of the child she carries.
The Canticle of Mary, also known as the Magnificat, is a hymn of praise found in the Gospel of Luke (Luke 1:46-55). It is Mary's song of thanksgiving to God, sung during her visit to Elizabeth. This beautiful and profound prayer echoes the sentiments and themes of several Old Testament passages, most notably the Song of Hannah in 1 Samuel 2:1-10. In the Magnificat, Mary extols the greatness of the Lord, celebrates His mercy, and acknowledges the fulfillment of His promises to Israel. It is a profound reflection of Mary's deep faith and understanding of God's promises. Just as Hannah sang in gratitude for the birth of Samuel, Mary praises God for His mercy and the fulfillment of His covenant through the Incarnation. Both Mary and Hannah, chosen by God, expressed a similar joy and recognition of His mighty works, emphasizing God's divine providence and the exaltation of the humble.
The reason why we Catholics call the Blessed Virgin Mary "blessed" is also found in this Canticle, where she proclaimed,
“My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior. For he has looked upon his handmaid’s lowliness; behold, from now on will all ages call me blessed.” – Luke 1:46-48
Mary’s entire being proclaims God’s greatness, and her spirit rejoices in Him. If we pray to Mary, we do not worship her, she simply intercede for us in the same way asking our families, our friends, or others for prayers, she simply bring our prayers straight to God, for nothing is for her. Her soul and her whole being proclaims and rejoices in God her savior. Mary do not need anything, any worship, any honour, or any grace from us as she already received all the graces she needs from God, as the Archangel Gabriel said, “Hail, Full of Grace”. By turning to Mary in prayer, we can be assured that she intercedes on our behalf, bringing us closer to the heart of her Son, our Lord Jesus Christ.
Mary remained with her about three months and then returned to her home. – Luke 1:56
This period of three months that Mary stayed with Elizabeth draws a parallel to an Old Testament event involving the Ark of the Covenant. In 2 Samuel 6:11, we read, "The Ark of the Lord remained in the house of Obed-Edom the Gittite for three months, and the Lord blessed Obed-Edom and all his household." Just as the Ark of the Covenant brought blessings to the household of Obed-Edom during its three-month stay, Mary's three-month visit to Elizabeth brought immense joy and spiritual blessings. The Ark of the Covenant was revered as the dwelling place of God's presence among the Israelites, containing the stone tablets of the Law, Aaron's rod, and manna. In a similar but even more profound way, Mary, as the Ark of the New Covenant, carried within her the living Word of God, Jesus Christ. Her presence sanctified Elizabeth's home, and the child in Elizabeth's womb leaped for joy at the sound of Mary's greeting, filled with the Holy Spirit. This parallel emphasizes the continuity of God's salvific plan and highlights Mary's unique role in bringing the presence of Christ into the world, thus blessing all who welcome her and her divine Son.
The Feast of the Visitation beautifully intertwines the Old and New Testaments, revealing the depth of God’s plan and the role of Mary within it. From the joyful journey of Mary to the hill country of Judah, paralleling David’s bringing the Ark of the Covenant to its rightful place, to the echo of Hannah's prayer in Mary's Magnificat, and the prophetic connections to Genesis and Judith, we see a tapestry woven by divine providence. The blessing of the Ark in the house of Obed-Edom for three months finds its New Testament reflection in Mary's stay with Elizabeth, highlighting God's continuous presence and favour among His people. Like Elizabeth, let us accept Mary into our homes and hearts, as she brings Jesus into our lives. As Christians, honouring Mary is not just a tradition but a recognition of her pivotal role in salvation history. Just as the Ark carried the presence of God, Mary, the Ark of the New Covenant, brought forth Jesus Christ, our Savior. Let us, therefore, honour Mary with profound reverence and gratitude, recognizing her blessedness and her unique cooperation in God’s redemptive plan. In doing so, we embrace the fullness of our faith, inspired by the scriptural connections and the unwavering faith of Mary.
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