.

Secondly, it was fitting as regards the dignity of the Mother of God,
who was to receive the Son of God not only in her mind, but in her
bodily womb. Therefore it behooved not only her mind, but also her
bodily senses to be refreshed by the angelic vision.

Thirdly, it is in keeping with the certainty of that which was
announced. For we apprehend with greater certainty that which is
before our eyes, than what is in our imagination. Thus Chrysostom
says (Hom. iv in Matth.) that the angel "came to the Virgin not in
her sleep, but visibly. For since she was receiving from the angel a
message exceeding great, before such an event she needed a vision of
great solemnity."

Reply Obj. 1: Intellectual vision excels merely imaginary and merely
bodily vision. But Augustine himself says (De Annunt. iii) that
prophecy is more excellent if accompanied by intellectual and
imaginary vision, than if accompanied by only one of them. Now the
Blessed Virgin perceived not only the bodily vision, but also the
intellectual illumination. Wherefore this was a more excellent
vision. Yet it would have been more excellent if she had perceived
the angel himself in his substance by her intellectual vision. But it
was incompatible with her state of wayfarer that she should see an
angel in his essence.

Reply Obj. 2: The imagination is indeed a higher power than the
exterior sense: but because the senses are the principle of human
knowledge, the greatest certainty is in them, for the principles of
knowledge must needs always be most certain. Consequently Joseph, to
whom the angel appeared in his sleep, did not have so excellent a
vision as the Blessed Virgin.

Reply Obj. 3: As Ambrose says on Luke 1:11: "We are disturbed, and
lose our presence of mind, when we are confronted by the presence of
a superior power." And this happens not only in bodily, but also in
imaginary vision. Wherefore it is written (Gen. 15:12) that "when the
sun was setting, a deep sleep fell upon Abram, and a great and
darksome horror seized upon him." But by being thus disturbed man is
not harmed to such an extent that therefore he ought to forego the
vision of an angel. First because from the very fact that man is
raised above himself, in which matter his dignity is concerned, his
inferior powers are weakened; and from this results the aforesaid
disturbance: thus, also, when the natural heat is drawn within a
body, the exterior parts tremble. Secondly, because, as Or