This is the same Gospel passage that is read on the Solemnity of the Annunciation, but as it relates to this feast, it sheds light on Mary’s position in God’s order of salvation. We should pay particular attention to the angel’s words to Mary and to her response.

The angel’s greeting echoes Zeph 3:14-16, in which the prophet is speaking to Jerusalem (see also Zech 9:9). This means that Mary herself is to be the new Jerusalem, having the privilege of bearing the Lord within her womb. That this should take place in Nazareth of Galilee, a territory that was despised by proper Jews as almost pagan (see Jn 1:46; 7:41), already indicates God’s favor toward the lowly and the rejected in his concern to extend salvation to all.

The word "favor" in the phrases "Rejoice, O highly favored daughter" (= "Hail, full of grace") and "You have found favor with God" (= "Blessed are you among women") is an expression from the Jewish Scriptures describing the personal attraction of a man toward a woman which is fulfilled in the marriage relationship (see Ruth 2:2, 10, 13; Prov 5:19; 7:5; 18:22; Song of Songs 8:10). God is desiring a faithful wife; Israel as a nation has proven unfaithful, and Mary is the symbol of his taking a new and hitherto rejected people to himself. (See also the commentary on the Gospel for the Solemnity of the Annunciation and the Fourth Sunday of Advent, Year B.)

This account of God confronting Adam and Eve with their sin reveals a basic human tendency that locks us into our sinfulness and prevents our release: our failure to face our responsibility for our own actions. The three curses uttered by God — to the serpent (vv 14-15), to the woman (v 16), and to the man (vv 17-19) — speak more of the consequences of sin than of punishment for it. The refusal to face guilt constructively and seek reconciliation results in alienation from the rest of the created order, from our fellow human beings, and from God himself. But even in his curse, God leaves the door open for restoration (v 15) — a restoration that was signaled in the openness of Mary to be the recipient of God’s favor. (See also the commentary for the Tenth Sunday of Year B.)

This psalm bursts with praise for both the creative work and saving presence of God. It probably originated as a song of the faithful Jews flushed with new freedom returning home from exile. Response: "Sing to the Lord a new song, for he has done marvelous deeds."

The whole letter to the Ephesians speaks of the restoration of all humanity in Christ. God’s will does not limit salvation to a single "chosen people." To speak of his choice as predestination (v 12) is not to restrict salvation to a select few, but to rejoice that he has chosen us so that "all might praise" (v 6).

See also the commentary on the second reading for the Second Sunday after Christmas.

1. Does considering Mary as conceived without sin make her closer to you or more removed? Why?

2. How do you find hope in the negative consequences of sin in the world today?