TheAnnunciationtoMaryasMetaphorofFreedom

FrancisJ.Ambrosio

InreflectingontheGospelstoryoftheAnnunciation,considerthefollowing
interpretation:Thestoryillustratesthathomemakinginitsmanyformsisthebasisofallmoral
activity,becausehomemakingiscontemplationinactionandassuchisthefirstresponsibility
andthebasicdisciplineoffreedom.Inordertounderstandthisinterpretation,itisimportantto
examinethethreeelementsinturn:first,thequestionoffreedomsecond,
contemplationinactionasfreedom'sfirstresponsibilityandthird,thedisciplinedpracticeof
homemakingastheproperenvironmentinwhichtodiscussethicalissues.
TheCatholictraditionhasfromthebeginningaccordedaprivilegedevidentialroleto
Mary,themotherofJesus,inregardtoquestionsregardinghumanfreedom.SoitistoMaryas
theembodiment,notonlyofwhatitmeansforahumanbeingtobeentrustedwiththecareofa
child,butevenmore,ofwhatitmeansforahumanbeingtobefreethatwemightlooktogive
directiontoourreflection.Inparticular,itseemsappropriatetolooktoMaryaswefindherin
theGospelstoryreferredtoastheAnnunciation,wherethesourceofherfreedomandtheinitial
stepintheformingofheridentityinfreedomappearmostclearly:

InthesixthmonththeangelGabrielwassentbyGodtoatowninGalileecalled
Nazareth,toavirginbetrothedtoamannamedJoseph,oftheHouseofDavid
andthevirgin'snamewasMary.Hewentinandsaidtoher,"Rejoice,sohighly
favored!TheLordiswithyou."Shewasdeeplydisturbedbythesewordsand
askedherselfwhatthisgreetingcouldmean,buttheangelsaidtoher,"Mary,do
notbeafraidyouhavewonGod'sfavour.Listen!Youaretoconceiveandbeara
son,andyoumustnamehimJesus.HewillbegreatandwillbecalledSonofthe
MostHigh.TheLordGodwillgivehimthethroneofhisancestorDavidhewill
ruleovertheHouseofJacobforeverandhisreignwillhavenoend.Marysaidto
theangel,"Buthowcanthiscomeabout,sinceIamavirgin?""TheHolySpirit
willcomeuponyou,"theangelanswered,"andthepoweroftheMostHighwill

coveryouwithitsshadow.AndsothechildwillbeholyandwillbecalledSonof
God.Knowthistoo:yourkinswomanElizabethhas,inheroldage,herself
conceivedason,andshewhompeoplecalledbarrenisnowinhersixthmonth,
fornothingisimpossibletoGod."IamthehandmaidoftheLord,"saidMary,"let
whatyouhavesaidbedonetome."Andtheangellefther.(Lk.1:2638)

Inthisstory,GabrielandMaryareengagedinasearchforalanguageoffreedomwhich
theycanshare.Intheirconversationwehaveaprivilegedopportunitytoobservehowthe
meaningoffreedomoccursandisunderstood.Whatwediscoveristhatitoccursasoriginaland
mutuallyopenrelation,inwhichneithermemberpossessesexistentialidentityapartfromthe
initiativeorresponseoftheotherbecausebothareradicallyinneedofoneanother.Meaningis
relation,andfreedommeanstheoriginal,mutualneedofandopennesstodeterminationwithin
thebondsofrelation.
Gabriel,angelicallyefficientchanneloftruththatheis,announcestheissuewith
unmistakableclarityinthefirstwordsofhisgreeting,"Rejoice,sohighlyfavored(fullofgrace)!
TheLordiswithyou."Maryhasthegoodsensetobedeeplydisturbedbythisandtoask,though
onlytoherself,whatitmeans.Fewoftherestofuswouldbethatquicktothequestion.The
questionisthis:whatcanitpossiblymeantosaythattherealmofdivinemystery,oforiginsand
destiny,drawsneartotherealmofexistenceintimethatthecriticalboundaryofthefiniteis
somehowextendedoutbeyonditselfintotheopensothat,throughtheintimacyofthismeeting,
thetwomightcometobelongtogetherintheintegrityofoneperson?Whatindeedcanthis
mean,orrather,howdoesthiseventcometohappentoher?
Gabrielisthevoiceofneedtheneedwhichismystery,themysteriousneedwhich
knowsno
why
exceptthefreedomoflove.Thefreedomofloveisgiftgiving,anditsmysterious
kenosis,itstransformationintoneed,isthesilentsourceofallmeaning.Theangelspeaksofthe

rejoicingbornofthewonderofallwonders,thewonderofexistenceMary's,hernation's,allthe
nations,andsoon,ofherson'shespeaksoffavorandgrace,notjusttoher,butoforiginalgrace,
thegracefulfavorofexistenceasafreegiftbeyondallreason"Allisgrace."Hespeaksof
nearnesstheLordiswithyou,becausehehasneedofyou,becausehehasenteredintotheneed
whichisyou.Gabrielisspeakingthelanguageoffreedom,oforiginalopenrelation.Maryis
learningtounderstandwhatitmeans,andsomustweifwewishtodiscussethicalissueswell.
Wecannotundertakeheretoworkoutafullsemioticsofthislanguage,butsomefragmentsofa
primerofethicaltermsmightsuggesttheshapeofthewhole.Theyareofferedwithout
explanation,theirmeaningtobeunderstoodprimarilythroughthepersonwhointerpretsthemby
showingwhattheymeanMary.

1.Freedommeansgivingandreceivinglifeasagift.
2.Freedomisessentiallyrelational:itsstructureisamutualexchangeofgifts.
3.Freedomisessentiallymysterious:itarisesinanoriginalacceptanceofneedbeyond

allnecessity.Thismysteryofkenosis,transformationintoneed,isthesilentsourceofthe
meaningoffreedom.
4.Humanfreedomisessentiallyresponsive:wefirstreceivelifeasagiftfrombeyond
ourselveswecan,inturn,freelygivewhatwehavefreelyreceived.
5.Becausefreedomhasitsorigininarelationshipofmutuality,itisessentiallyboth
finiteandtranscendent.
6.Humanfreedomisessentiallybotheroticandrational.
7.Humanfreedomisessentiallybothpassionateandactive.
8.Goodandevilareessentiallyfunctionsoffreedom.Theyhavetodowithpassionsand

actionsthatstrengthenorweakenthebondsofrelation.
9.Humanfreedomisthesourceofallmoralobligation.Allobligationsariseoutofthe
bondsofrelationshipthatconstitutefreedom.Assuch,humanfreedomisautonomous.
10.Libertyisthataspectoffreedomwhichpertainstotheappropriatedevelopmentof
ourindividualitywithinthebondsofrelationshipandwithinourobligationstocommunity.
Libertyexercisesitselfastherighttochoosethepathsofourowndevelopment.Assuch,liberty
isnotthewholeoffreedomnorisitmostfundamentalitis,however,thepivotbetweenthe
finitudeofhumanfreedomanditsgenuinetranscendence.
11.Therighttochoosethemeansofourowndevelopmentisalimitedright,notjustby
virtueofthefundamentalbondsofrelationandpriorobligation,butfromwithinitself.To
sustainitselfandtobeeffectivewithinthesphereofliberty,choicerequiresdisciplineand
commitment.
12.Disciplineisthelimitationofourlegitimaterighttochoosearisingoutoftheintegrity
ofourownidentity.
13.Commitmentisthechoice,extendedthroughtime,toidentifyone'sownfreedom
withthatofanother(others).Commitmentexpandsandstabilizesliberty'ssphereofefficacy.
14.Thehighestachievementoffreedomisthecommitmenttoidentifyoneselfwiththe
freedomofanotherateverypossiblelevel,includingthatofthebondtooriginalmystery.This
commitmenttoidentifywiththetotalfreedomofanotherasone'sownislove.
15.Loveisthecompletemeaningoffreedom.
Butthereisonemorewordtobeaddedtoourprimer,themeaningofwhichcanbeunderstood
asaunifyingthemerunningthroughallitsmorespecificelements.Itiscontemplation.


II.
Wehaveseenthattheangel'ssalutationisaninvitationtoMaryand,inandthroughher,
toallpersonstolearnthemeaningoffreedom,torejoiceinthewonderoflifegivenasagift.We
havealsoseenthattherealizationthatourveryexistenceistheworkoffreedom,thatweare
freedom,isdeeplydisturbingtoMary,promptinghertoquestionherselfaboutitsmeaning.The
angel'snextwordstakenoticeofhersituation,addressinghernowindividuallybyname,"Mary,
donotbeafraidyouhavewonGod'sfavor.Listen!"Thesearethewordsofvocation,ofthat
callingfromtherealmofdivinemysterythatbeckonshumanexistencetoemergeandstandout
asanindividualintheopenspaceoffreeidentitywherethetruthofwhoweareisuncovered.
WhattheangelcallsMaryto,thevocationheoffers,istobecontemplative.
Noticethatvocationhereisnotarolethatanindividualplaysitisawayofbeing
oneself,anidentity.Mary'srolewillbeasmother,butheridentityistobecontemplative,to
listentoGod'swordwithherwholebeingthroughoutherwholelife.Contemplationisthe
ontologicalstructureofhumanfreedom,andassuchisthestructureofeveryvocationtotakeup
anindividualidentityinfreedom.WeareallcalledwithMarytobecontemplative,fortobe
humanistobecalledintoexistenceasfree,asoriginallyopentoreceivethegiftoflife
individuallyintheformofaninvitationtoplaysomedefiniteroleinthehistoryofGod's
drawingnear.Thisisthefreedomthatisalwayscontemplative,thatalwaysbeginswiththe
challengetoputofftheanxietyofbeingwhatweare,finite,notthesourcebuttherecipientsof
graciousfavorwithoutcauseorreason,andto"Listen."Thisistheidentityofevery
contemplative,toawaitawordofcalling,tolistenforawordofvocationaddressedintimely

fashiontohimorheraloneinthesilenceofattention.Maryrecognizeshervocationunerringly
intheangel'swordsandrespondsappropriately,"IamthehandmaidoftheLord."Herresponse
interpretsheridentitybysayinghowshestandsbeforeGod:themeaningofmyexistenceisto
waitontheLord,toattendtotheeventofhishavingneedofme,tolistenforhiscall.Maryhad
beenbroughtupwellshehadlearnedthelanguageofreadinessandresponsivenessfromthe
psalmists,"MysoulwaitsfortheLord,likethewatchmanfordaybreak.""Theeyesofthemaid
areonthehandofhermistress,"toseewhatshewilldo.
"Whatwillyoudo?"Thequestionexpressesthesilentstretchingoutoftheattentivesoul
towardGod,openedwidetoreceivethegiftthatwillbeitsown."Letwhatyouhavesaidbe
donetome."HerefreedomexpressesitselfauthenticallyandresolutelyasMarytakesupon
herselfthefullnessofcontemplativeexistence.Whatbeginsasattentiveopenness,listeningfora
word,mustbeacceptedastheeventofitshistoricalaccomplishment.Contemplativeexistence
fulfillsitselfinacceptancebyallowingtheeventsgivenbyGodtohappen.Contemplationisthe
originalresponsibilityoffreedom,andassuch,thesourceandpurposeofeverymoreparticular
responsibilityandofeveryresponsibleaction.Contemplation,embodiedinthefreehuman
existenceofMary,showsusthetruthofwhoweare:thosewhomdivinefavorapproachestoask
attendanceandallowanceforitsgiftgiving.
OnefinalobservationofMary'sportrayaloffreedom.Astheacceptanceofagift,Mary's
allowingtheeventofGod'sgivingtohappenhasitsfullmeaningasgratitude.Butgratitudehere
isnotafeelingorevenanattitude,butadisposition,awayinwhichourexistenceisdisposedto
careforandcherishthegiftreceived.Thegratitudethatisappropriatetothegiftoflifeisthe
dispositiontotakecareoftheneedsoflife,tonurturelifeandsotoallowittogrow.Acceptance

issuingingratitudegivesbirthtonewlife.Perhapsthemoststrikingthingaboutthispassageis
thatitportrayshumanfreedomasthecontemplativeresponsetoavocationtoshareinthegiving
oflifebyacceptingtheneedtocareforachildingratitude.WhattheangelasksMarytolistento
isinstructionabouthowtocareforthechildwhoshewillallowtobetheincarnationaleventof
divinegiftgiving.Howisshetoshowgratitudeascare?"...youmustcallhimJesus."Beyond
conceivingandbearing,thereisnamingtheparentgivesthechildanameinasacramentalactof
bearingwitnesstotheidentityinfreedomthatthischildwillhaveinthehistoryofhispeople.The
careoftheparentingratitudeistobearwitnesstothefreedom,tothelifegivenasgift,thatisthe
child.Thenurturethatisparentingisaccomplishedbygivingtestimonytothewaythechild's
lifewillreceiveitsmeaninginattentive,responsiveacceptanceofthevocationthatisaddressed
toit.Thecareoftheparentistobearwitnesstothetruthofwhothechildis.Lestanyofthis
begintosoundlikesentimentalnonsense,forgetfulofdiapersand2a.m.feedings,ofbrotherand
sistercombat,ofbirthdefectsandlearningdisabilities,ofdrugsandsuicide,asimplegestureof
recollectionwillservehere.Contemplativegratitudebearswitnesstofreedomthrough
acceptanceofthechild'sneedforcare,inwhateverwaythatneedexpressesitself,greatorsmall,
satisfyingorfrustrating,heartwarmingorheartbreaking.Onecanrecognizeacontemplative
heartonlythroughawatchfuleyeandasteadyhand.Thecontemplativeeyelingersoverthe
textureanddetailofthingsitistakenupinitsidentitytobeacarefulwitnesstowhatis
happeningbeforeitseyes.Thelivingoutofthiscontemplativeidentityofbearingwitnesstothe
freedomofthechildthroughcareforitsneedinalovebornofgratitude,thisIcallhomemaking.
Homemakingisthedisciplinepracticeofthevocationtobecontemplative.

III.
Thisleadsusfinallybacktothethirdelementofourinitialproposition,namely,thatthe
practiceofhomemaking,asthemostfundamentalresponsibilityoffreedom,istheproper
domaininwhichtoraiseethicalissues.Whatisrequiredtomakeaproperhomeinwhichthe
needsofanotherfreedomcanbecaredforlovingly?Furthermore,whatplacedotheissueswhich
weproperlycallethicalhaveinsuchahome?Putdifferently,Iwouldliketoasknowwhatthe
relationisbetweencontemplationpracticedashomemakingandtheethicalissuesinvolvedin
havingchildren.
Thestandardmoveatthispointistosaythatitisbeyondthescopeofanessaysuchas
thistoworkoutfullythenatureofthisrelation.Thatmaybetruehowever,Iseetwocluestoan
understandingofit.Thefirstisthis.Howeveronechoosestoexplainpreciselytheroleofthe
virtuesinethics,Aristotlemakestwopointsabundantlyclear:thattheyareinsupportofthe
contemplativelifeandthatfriendshipisthenecessaryintermediatestepbetweenalifeofmoral
virtueandthefullhappinessofcontemplation.Themoralvirtues,inotherwords,supportthe
contemplativelifethroughthemediationoffriendship,understood,asAristotledoes,asan
expansionofthemoralcapacitytotakeincreasingpleasureinrationalactivity.Friendship,asit
were,doublesourcapacityforhappinessbecauseitallowsustotakethesamepleasureinthe
goodactivitiesofourvirtuousfriendthatwetakeinourown,becauseinbothcasestheyare
chosenandenjoyedfortheirownsakeandnotfortheadvantageorpleasureofanyonein
particular.
Thesecondcluemakesaverysimilarpointfromaverydifferentperspective.Theclueis
tobefoundinthevariousGospelscenesinwhichJesuscommendstouswhataregenerally

calledtheevangelicalcounselsandareidentifiedaspoverty,chastityandobedience.Aswith
friendshipinAristotle'sschema,thesecounselshaveadifferentstatusthanthemoralvirtuesin
thattheyaresituated,asitwere,closertocontemplation.AsJesusmakesclear,theyarenot
obligatorytheycannotbecommandedbythelaw.Rather,theyareofferedascounselsto
freedominitsindividualitytohelpitindirectingitscapacityforcontemplativeattentiontothat
open,clearspaceinitsexistenceinwhichtherichestgiftscouldbegiven.Thecounselsarethe
innersupportingstructureofthecontemplativelife.Theyarebestunderstood,Ibelieve,as
disciplinesoffreedomandcanbedistinguishedfromthevirtuesinthisregard.Thevirtues
supportrationalactivitywithinthelimitsofhumanpotentialthecounselsunderstoodas
contemplativedisciplinessupportpassionateacceptanceofthelimitsofexistenceasagiftgiven
bythedivinemystery.Inthissense,thecounselsaremorefundamental,closertothesourceand
thegoaloffreedom,thanareeithermoralvirtuesorobligations.Thisaccountsfortheir
supercedenceofuniversality,theirinabilitytobeuniversalizedtheycanonlybeoffered.
Butwhatisitthatisbeingofferedasagiftinthecounselleddisciplinesofpoverty,
chastityandobedience,andwhatistheirconnectiontotheAristoteliandiscussionoffriendship?
Clearly,itliesinunderstandingthecounselsasthedisciplinesthroughwhichagenuine,though
limited,bondofmutualityprevailsinafreerelation.Astheinnerstructureofcontemplation,the
counselscomeintoplay,asdoescontemplationitself,intheexperienceofvocation,ofthe
callingintoexistenceofanindividualidentityinfreedom.Likecontemplationitself,therefore,
poverty,chastityandobediencewillbethestructureofeveryvocation,notofsomeasopposed
toothers.Whattheyofferisrecollection,thatdeepremembrancewhicharisesfromthedepthsof
thesouland,precedingit,turnsconsciousnesstowardthehorizonagainstwhichwillappear

whateveristobegivenintoourcare.Theyoffer,inotherwords,thegiftofattentionasa
fundamentaldisposition.Chastityasadisciplinedisposesourfreedomtofidelitythatis,it
disposesusnottorunawayfromtheintimacyoffreerelation,fromthatkindofdrawingnear
whichisnakedofeverymeaningandpurposeotherthanthenearingitself.Mostofthe
chasingafterofunchastebehavior,whetherexplicitlysexualornot(forchastityhastodo,not
withsexualityspecifically,butwithintimacy),isafleeingfromintimacywithanotherhuman
freedom,withourownfreedomorwithGod's.Wecannotbeartheprimitiveterrorthat
something,beitgoodorbad,willhappentous.Theworkofchastityasadisciplineisto
rememberthattheterroristheangel'svoiceannouncingthearrivalofthegift.Povertydisposes
ourfreedomtokindness,thatis,toeveryformofgentlenessandtendernessincaringforthe
vulnerabilitythataccompaniesthepowerlessnessofmutualbelongingtoanother.Poverty
remembersthattobeinrelationistobeneedyandexposed,anditrememberswhatitistobe
hurt.Finally,obediencedisposesfreedomtodocility,tothatspecialkindofwillingnessthat
remembersthatitisdedicatedtotheworkofrespondingingratitudetothegiftofexistenceithas
receivedbyparticipatinginthegivingofthatgiftanew.Obedienceistheeagernessofattentive
caretobedirectedtowardneeditisthatanteriorsubmissionofone'srighttochoosewithout
whichtheexerciseofauthoritymustbecomeoppression.
Mary,whoascontemplativeembodiesthedisciplineofthecounsels,bearswitnesstoall
this.Inourstory,sheasks,"Buthowcanthiscomeabout,sinceIamavirgin?"Gabriel'sanswer
demonstratestheparticularkindofefficacythatthecounselshaveinturningourattentionaway
fromwhatwechoosetowardwhatGodgives."TheHolySpiritwillcomeuponyou,andthe
poweroftheMostHighwillcoveryouwithitsshadow."Grantedtheformulaic,indeed

archetypical,characteroftheimageshere,wecanatleastsaythatMaryisbeingtoldthat
somethingliterallytremendousisgoingtohappentoherinthehavingofthischild,butnotmuch
beyondthat,inthewayofeitherexplanationorreassurance.Mary'svirginity,whetherasa
physicalfactorchosenstate,onlyprovideshertheoccasiontorealizewhatintimacywiththe
mysteryofdivinefreedommustmeaninherlifeandtorememberwhatchastityasksinevery
humanlife:thatwestayandabidethedrawingnearofGoddespiteourterror.Thelivingoutof
herchastity,aswellasofherpovertyandobedience,ismarkedinthestorybythelaconic
eloquenceofitsconclusion,"Andtheangellefther."Whatdoesthismean?Hewassenttooffer
agift.Ithasbeenreceivedandaccepted,soheleavesthegiftnowinitsproperplace.Heleaves
hersheisthewitnesstoandtheappropriateplaceofgrace.Hervocation,acceptedfreelyasher
own,makesherwhosheisnow,mothertoachild.Tobeparentistobearwitnesstothegift
given,toparticipateingivingthegiftbymakingahomeforit.Athomewithher,thischildwill
learntorememberwhatitistobefaithful,kindanddocileinreceivingandgiving,inrevealing,
inbeingGod'sgift,God'sgrace.Sheembodieswhatthevocationofhavingachildmeans,what
itmeanstomakeahome,whatitmeanstobefree.