Mary in the Gospel of Luke: Part III: The Visitation – The Magnificat

The Magnificat:

“To  thank God for the graces He has given to Our Lady, those who adopt this devotion (Montfort’s Spiritualty ) will often say the Magnificat.

It is the only prayer, the only work which the Holy Virgin composed, or rather which Jesus composed in her, for He spoke by her mouth. It is the greatest sacrifice of praise which God ever received from a pure creature in the law of grace . . . And, it is the most sublime and exalted of all canticles . . . it contains mysteries so great and hidden that the angels do not know them.”

These words of Saint Louis de Montfort would make anyone hesitate to comment on this song of Mary. Yet Montfort’s praise of the Magnificat also attracts us to contemplate this divinely inspired hymn for it is so powerful that “the devils tremble and fly when they hear its words.”

It is true that a few ancient manuscripts, principally of Latin origin, attribute this song not to Mary, but to Elizabeth. The overwhelming evidence is that the original gospel by Luke (which like all the ‘originals’ of the Bible is lost) declares that the song is Mary’s. Both Zachary and Mary are visited by angels who announce to them the word of God; both Zachary and Mary respond with a canticle: Zachary sings the Benedictus (Lk 1:68-79), Mary the Magnificat. And the overwhelming evidence of the manuscripts of Luke’s gospel attest to this fact. As does the constant teaching and liturgical usage of the Church. We need have no doubts that this is Mary’s song.

Incarnate Wisdom, Living in Her Womb Who Inspires the Words of the Song

And Montfort beautifully comments that Jesus composed it and spoke it by her mouth. The saint is saying that Our Lady is so filled with the presence of God dwelling within her.  It is the Incarnate Wisdom living in her womb who inspires the words of the song. Like all the Scriptures, the Magnificat expresses the mind of God.

It may very well be that the Mother of God did not compose this hymn on the spot, or that it may be at least in part, a victorious song of praise sung by the early Christian community which Luke, under the guidance of God, placed on the lips of Mary. But the principal point is this: the Magnificat is the song of Mary, for by divine inspiration it authentically portrays her spirit, her exultation as the Mother of the Messiah. When we pray this canticle – as we should, especially during the Advent and Christmas season – we are speaking Mary’s thoughts, Mary’s praise. The Magnificat gives us entry into the authentic spirit of the young girl who is carrying within her the Son of God. No wonder that Montfort speaks of the great reverence with which we should pray Mary’s hymn!

The Song of Israel

Yet, in another sense, the Magnificat is not only Mary’s song. In previous issues of The Queen, we saw that Luke portrays Our Lady at the Annunciation as the Daughter of Zion, the woman who personifies the people of God whose yearning for salvation has been superabundantly answered. Through her voice, Abraham, Isaac and Jacob praise God for the “great things” He has accomplished. In Mary’s song, we can hear the joy of all the holy women of the Old Testament for in her virginal conception, God “has shown the strength of his arm, He has scattered the proud-hearted.” All “the lowly,” cry out through Mary in praise of God who has fulfilled what “he spoke to our fathers, to Abraham and his posterity”.  The entire universe triumphantly sings with Mary’s voice in praise of God our Savior.

Who is singing the Magnificat? The entire cosmos. Mary’s voice is the song of the universe praising God for the victorious Incarnation of the Eternal Wisdom of the Father. God has visited his people and in Mary the world rejoices!

The Division of the Magnificat

The hymn of Mary can be divided into three sections. The first part takes in verses 47-49 and comprise Mary’s own praise of God. Praise for the wonders He has accomplished in her through the Annunciation.

“My soul magnifies the Lord, and my spirit rejoices in God my Savior,
for he has regarded the lowliness of his handmaiden.
And behold, all generations will call me blessed,
for he who is mighty has done great things for me
and holy is his name.”

Since Mary summarizes the people of God in yearning for the Redeemer and in acceptance of God’s mercies, it could be said that “my soul,” “my Savior,” represent, on a deeper level, “our soul,” “our Savior.” As the personification of Israel, Our Lady is speaking for all of us when she calls herself “His (God’s) hand- maiden” (or as the literal translation has it, “His slave girl”).

We Are Also the Ones Who are Blessed!

Not only Mary will be called “blessed” by all generations, but all who, like her, lovingly surrender all to the Lord. God has done “great things” not only for Mary (“He has done great things for me”), but for all the faithful who accept her Son as the Savior. Surely these words apply to Mary in a special way, for she alone is the Theotokos, the Holy Mother of God. But the song is also ours. We too can apply this first part of the hymn to ourselves and to the entire people of God. Furthermore, we are the ones who are blessed!  We are God’s servants, it is for us that God has done great things.

This first part or the Magnificat fulfills an important proverb in Mariology.  When we speak about Mary, we are ultimately talking about ourselves as graced by God. In her, we see what the entire Church will one day be. As the Second Vatican Council teaches; “The Mother of Jesus in the glory which she possesses in body and soul in heaven is the image and the beginning of the Church as it is to be perfected in the world to come. Likewise, she shines forth on earth, until the day of the Lord shall come (cf. 2 Pet 3:10), a sign of certain hope and comfort to the pilgrim People of God”.  [Constitution on the Church, 68).

How correct Saint Louis de Montfort is when he speaks with such awe and reverence of the Magnificat.