"sent by God" to announce unto the Virgin, as is
related Luke 1:26. Therefore the Annunciation was made by the angel
in the most perfect order.

_I answer that,_ The Annunciation was made by the angel in a becoming
manner. For the angel had a threefold purpose in regard to the
Virgin. First, to draw her attention to the consideration of a matter
of such moment. This he did by greeting her by a new and unwonted
salutation. Wherefore Origen says, commenting on Luke (Hom. vi), that
if "she had known that similar words had been addressed to anyone
else, she, who had knowledge of the Law, would never have been
astonished at the seeming strangeness of the salutation." In which
salutation he began by asserting her worthiness of the conception, by
saying, "Full of grace"; then he announced the conception in the
words, "The Lord is with thee"; and then foretold the honor which
would result to her therefrom, by saying, "Blessed art thou among
women."

Secondly, he purposed to instruct her about the mystery of the
Incarnation, which was to be fulfilled in her. This he did by
foretelling the conception and birth, saying: "Behold, thou shalt
conceive in thy womb," etc.; and by declaring the dignity of the
child conceived, saying: "He shall be great"; and further, by making
known the mode of conception, when he said: "The Holy Ghost shall
come upon thee."

Thirdly, he purposed to lead her mind to consent. This he did by the
instance of Elizabeth, and by the argument from Divine omnipotence.

Reply Obj. 1: To a humble mind nothing is more astonishing than to
hear its own excellence. Now, wonder is most effective in drawing the
mind's attention. Therefore the angel, desirous of drawing the
Virgin's attention to the hearing of so great a mystery, began by
praising her.

Reply Obj. 2: Ambrose says explicitly on Luke 1:34, that the Blessed
Virgin did not doubt the angel's words. For he says: "Mary's answer
is more temperate than the words of the priest. She says: How shall
this be? He replies: Whereby shall I know this? He denies that he
believes, since he denies that he knows this. She does not doubt
fulfilment when she asks how it shall be done."

Augustine, however, seems to assert that she doubted. For he says (De
Qq. Vet. et Nov. Test. qu. li): "To Mary, in doubt about the
conception, the angel declares the possibility thereof." But such a
doubt is one of wonder rather than of unbelief. And so the angel
adduces a proof, not