Sermon

Let the earth, et cetera (Gen 1:11).

These words reflect the divine disposition to provide for each and every thing according to what befits it. (SCG IV.55.) Hence God in his providence gave to man, because he is earthly, a remedy from the earth. (The Latin word humanus is translated as “earthly” here; Thomas plays with the words which are derived from the Latin word humus, soil, earth: homo (human being, taken from the earth; cf. Gen 2:7), humanus (human, earthly), and later on in this homily humilis/humilitas (low/lowliness, humble/humility), as opposed to being exalted, elevated, proud. The word remedium occurs only once in Scripture, in Tobit 6:7 (Vg): in the fish—thus in creation—the remedy against evil is found. The fish is the oldest Christian symbol of Christ; the letters of the Greek word ΙΧΘΥΣ stand for “Jesus Christ God’s Son Savior.” Thomas, however, does not refer to this explicitly.) Hence it says in Sirach 38:4: the Most High has created a medicine from the earth. Now a twofold medicine is put forth from the earth: the green plant and the fruit-bearing tree. The green plant is the Blessed Virgin, whose birth the Church is celebrating these days.

For she is called (1) plant because of her humility (cf. the Magnificat: Luke 1:48), (2) green because of her virginity, and (3) bringing forth seed because of her fruitfulness. (Thomas presents Mary implicitly as a great example for every vowed religious: she excelled in obedience (ST II-II.104) and humility (161), in chastity (151) / virginity (152), and in a fruitful, virtuous life (ST I-II.55–67); cf. ST II-II.186.4–5. See note on the Holy Family below.)

1. Regarding the species of plants we can consider three things: (1.1) a plant is short in height, (1.2) pliant in slenderness, and (1.3) health-bringing through strength.

1.1. First I say that a plant is short in height. If we compare a plant with a tree, we see that a plant grows upwards a little bit, whereas a tree grows very high. Now, by the height of the tree pride is signified (cf. Dan 4:1–24). Thus the psalmist says: I have seen the godless exalted and lifted up like a cedar of Lebanon (Ps 37:35). I have seen the godless, that is, the proud, because pride is the origin of godlessness; (Sirach 10:12; cf. ST I-II.84.2, where Sirach 10:12–18 forms the guideline of the discussion. In this sermon, the imagery that follows seems to be inspired by Sirach 10:15: the roots, the humble.) exalted in the prosperity of the world. (The Holy Family (including Mary, of course) is traditionally regarded as poor; cf. ST III.40.3, and Sermon 8, The Boy Jesus, section 4.3. Thus Mary is also presented as an example of religious poverty: SCG III.130–135; cf. ST II-II.186.3. See note on the virtues of Mary above.) Against them the Apostle says: tell the rich of this age not to be wise in a lofty way (1 Tim 6:17). And lifted up in their thoughts, because a proud man elevates himself above himself in his thoughts. As we read in Job 20:6: if he ascends to heaven and his pride and his head touch the clouds, in the end he will be lost like a dunghill.

Thus you see that the godless is exalted in the prosperity of the world and lifted up in his thoughts like the cedars of Lebanon. Hence it says in Amos 2:9: the height of cedars is his height. (Thomas references this passage in Commentary on the Psalms, at Psalm 36:35, at he is above the cedars of Lebanon.) So a plant does not grow very high, but is short, in which humility is signified. The psalmist says: he put forth a plant for the servitude of the people (Ps 104:14). By servitude humility is signified. (Latin: servitudo; cf. Luke 1:38: behold, I am the handmaid (ancilla) of the Lord, etc.; ST III.30.1: Mary accepted it voluntarily.)

It is amazing that a tree is highly elevated from the earth and yet most firmly fixed in the earth. A plant, however, only clings a little to the earth, and its roots are just under the surface. In a similar way a proud man’s heart is pinned to the earth, and he cannot come loose from the earth, although he makes himself very big and is elevated high. (Thomas is playing with words here: he contrasts the tree which inheret and multum elevatur, respectively: elevetur in altum (is much elevated, elevated high from the earth) with the plant which adheret and whose roots breviter eveluntur (a short distance loose from the earth).) On the other hand, a [lowly or] humble man does not have anything on earth; (Cf. ST I-II.69.3.) therefore, his heart is easily removed from the earth. So in this way Mary is compared with a plant in regard to her moderation.

In the Blessed Virgin there were many things because of which she is praiseworthy. She was full of grace, according to the testimony of the angel. (Luke 1:28; not as Jesus was (full, by nature), but in the way John the Baptist (Luke 1:15) and St. Stephen (Acts 6:8) were (full, i.e., filled by grace): ST III.7.10, obj. 1.) She was chosen to be the mother of God; indeed, she was made the mother of God. And still she gloried only in her lowliness, saying: because he has looked upon the lowliness of his servant (Luke 1:48). The Lord sought a woman through whom he would save the human race, (Thus Mary is an instrument of salvation, not the Savior, that is, not the one who uses the instrument; cf. ST III.48.5.) and opposites would be cured by opposites. The human race was lost by pride, because the origin of every sin is pride (Sir 10:15). So it was not becoming (Decens indicates a certain beauty (the verb deceo is, for instance, also used for clothes that look good on someone), harmony, and order—instead of hard evidence. God in his wisdom orders the whole of creation and has planned (from eternity) our salvation history.) that in a proud mother the humble Son would live who had to save the human race through humility. (Philippians 2:8; cf. ST III.19.3–4.) Hence God had no eye but for humility. About St. Mary’s humility, Augustine says in a homily on her Assumption: O, true humility of Mary, which gave birth to God for the people, gave life to mortals, renewed the heavens, purified the world, opened paradise for mankind, and liberated the souls of the people. (Pseudo-Augustine, Sermon 208, “On the Feast of the Assumption of the Blessed Mary,” para. 10, from De sanctis 35 (PL 39:2133); it is actually Ambrosius Autpertus, De adsumptione sanctae Mariae, ch. 10 (Corpus Christianorum Continuatio Mediaevalis 27B:1033).) So in the littleness of a humble plant the humility of Mary is commended.

1.2. Second, a plant is not hard, but pliant. Pliant is what gives in at a touch; a heart is called pliant when it easily gives in.

But we must observe that there is a certain virtuous and natural pliability of the heart as well as a vicious and unnatural one. The natural order requires that a lower thing gives in to an action of a higher thing. (Cf. ST I.2.3, the first way.) The will or the heart of a human being is set between two; it has something above itself and something underneath. If it easily gives in to what is below, like the concupiscence of the flesh or the cupidity of the world, it is an unnatural pliability. (Cf. ST I.63.4, ad 2 and I-II.71.2.) About this we read in Proverbs 2:16: in order to save you from an evil and foreign woman, who makes her words pliant. Jeremiah warns us: go out of her [that is, Babylon’s] midst, so that your heart may not become pliant (Jer 51:45–46). This was not the pliability of this plant.

Likewise, the will of a human being has God above itself. Hence it ought to bow for a divine movement, because a hard heart will endure much on the last day (Sir 3:27). Concerning this pliability Job says: God has made my heart pliant (Job 23:16). (Since Job is a just man (Job 1:1, 42:7–8), Thomas interprets it as virtuous pliability.) A young man is compared to a plant by the psalmist: let him come early in the morning, that is, in his youth, like a plant (Ps 90:6). Someone is easily led in his youth.

The Blessed Virgin had this tenderness through obedience, for immediately at the word of the angel she yielded and believed that she had conceived by the Holy Spirit, and she subjected herself immediately: behold the servant of the Lord; may it happen to me according to your word (Luke 1:38). Thus it is with the saints, that they cannot but teach as they live; and because the Blessed Virgin was most obedient, thus she taught obedience. (See note above on Mary as an example for religious.)

Among other things that are said of her in the Gospel, we read that she taught in particular the precept of obedience, saying: whatever he may say to you, do it (John 2:5). She says: do whatever he may say, not: “whatever he may order,” because it belongs to immediate obedience that it yields readily to the mere word of someone or something higher. Hence the Apostle says in Titus 3:1: to obey what is said. (Thus prompt or immediate obedience is primarily, but not only, in respect of God: ST II-II.104.1 and 2.2.) Obedience is a special virtue. (ST II-II.104.2; II-II.104.3, resp.: et ideo, per se loquendo, laudabilior est obedientiae virtus . . . quam aliae virtutes morales, “therefore, properly speaking, the virtue of obedience, whereby we contemn our own will for God’s sake, is more praiseworthy than the other moral virtues, which contemn other goods for the sake of God.”) Thus Gregory speaks of it in his book On Morals: it is the only virtue that plants the other virtues in the mind and protects the ones that have been planted. (Gregory the Great, Morals on the Book of Job, bk. 35, ch. 14, para. 28 (CCSL 143B:1792; PL 76:765B). See also ST II-II.104.3, obj. 2; 186.8.)

Some whisper and say that it is better to be obedient with a spontaneous will than on the basis of a vow. This is not true. (Thomas is defending the vowed religious life in ST II-II.186.6–7.) Among other exterior goods there is no good as great as offering sacrifice, (Cf. ST I-II.101.4; II-II.85.) and obedience is even better than sacrificial animals (cf. 1 Sam 15:22, Isa 1:11–20). Hence Gregory says: obedience is placed above the law of sacrificial animals, because in them something else’s flesh is slaughtered; in obedience, however, one’s own will is slaughtered. (Gregory the Great, Morals on the Book of Job, bk. 35, ch. 14, para. 28 (CCSL 143B:1792; PL 76:765B). See also ST II-II.104.3, resp.; 186.8, s.c.) The Blessed Virgin has set this teaching of obedience before us in her deed and word. (In ST III.27.5, ad 3, however, Thomas explains why the Blessed Virgin Mary does/did not teach.) By the disobedience of one man we are all sinners (Rom 5:9). (Cf. ST II-II.163.) So it was becoming that we would be saved by obedience and that, just as the obedience of the Son began in the mother, (Cf. ST III.34.) so the Blessed Virgin was obedient.

1.3. Third, a plant is health-bringing through strength. So it is able to cure weaknesses; only if a plant has medicinal strength does it make sense what is said in Wisdom 16:12: neither a plant nor a bandage has cured them but your word, Lord, has cured them.

The human race was weak, as the psalmist says: have mercy on me, Lord, because I am weak; cure me (Ps 6:3). This weakness is acquired by reason of sin, (Sin causes weakness, ignorance, malice, and concupiscence (ST I-II.85.3), and these may cause someone to sin. As for weakness: ST I-II.77.3.) and God wanted to apply the remedy of a medicine.

He did it like a good doctor. When good doctors want to show [that] their medicine [works], they first apply it to serious weaknesses, so that they thus may become famous. (See ST II-II.71.3, obj. 1: medicus laudatur si infirmitatem desperatam sanet, “a physician is praised if he cures a hopeless disease.”) The whole human race was feeble, and as for the woman it seemed that it was completely corrupted. (For example, ST II-II.149.4, 163.4, 177.2; cf. also I-II.105.3, ad 1 (concluding remark); II-II.124.4, obj. 2; II-II.165.2, ad 1.) Hence Solomon says: I found a woman more bitter than death (Eccl 7:26). And so the Lord, willing to show that his medicine was good, showed it in a woman first, in order to distribute it through a woman to others. Hence we read in Sirach 43:22: the medicine of all people is in the swiftness of a cloud.

And Solomon says in his prayer: the Lord has said that he abides in a cloud (1 Kgs 8:12). In this cloud, that is, in the Virgin, is the salvation of the human race, because it is cured through this cloud. (Again, thus Mary is an instrument of salvation, not the Savior, that is, not the one who uses the instrument; cf. ST III.48.5.) Thus it says in Sirach 24:25 (Vg): in me is every grace of life and truth, in me is every hope of life and strength. (Virtus can also be translated as “virtue.”) And therefore, since the medicine of all (Eccl 43:24) people is in this cloud, that is, in the Blessed Virgin, the Apostle says: let us approach with confidence the throne of his grace, in order to obtain mercy in timely help (Heb 4:16). (The reason given in Hebrews 4:14–15 why we ought to approach with confidence is different; cf. also ST III.59.2.)

It says: in the swiftness of a cloud (Eccl 43:24), because the strength of this medicine appeared swiftly. Swift is that someone in his adolescence obtains grace, and the Blessed Virgin obtained grace in the maternal womb because she was sanctified in the womb from original guilt, although she was conceived in it. (ST III.27.1–3.) As the psalmist says: God will not be shaken up in her midst (Ps 46:6), meaning: neither by mortal nor by venial sin. (ST III.27.4, resp.: simpliciter fatendum est quod Beata Virgo nullum actuale peccatum commisit, nec mortale nec veniale, “we must therefore confess simply that the Blessed Virgin committed no actual sin, neither mortal nor venial”; Commentary on the Psalms, at Psalm 45:6: et est alia sanctificatio Beate Virginis et aliorum sanctorum, quia alii sic sanctificati fuerunt quod nunquam mortaliter peccaverunt, tamen venialiter sic . . . Beata autem Virgo nec mortaliter nec venialiter unquam peccavit, “and the sanctification of the Blessed Virgin was different from that of the other saints, since they were sanctified in such a way that they did not sin mortally but did sin venially . . . but the Blessed Virgin never sinned either mortally or venially”; see for this distinction ST I-II.72–73. See also Thomas’s Sermons on the Hail Mary. God and his plan of salvation are not hindered by any sin; cf. ST I.22.1, ad 2 (eternal providence) and I.22.3–4; also ST I.9.1 (God as the unmovable mover) and III.1.3 (would God have become incarnate if we had not sinned?).) Hence Augustine says: when we speak about sins, I do not want to mention anything at all concerning the mother of the Lord. God will come to her aid early in the morning at daybreak (Ps 46:6), that is, in her rising. (Augustine, On Nature and Grace, ch. 36, para. 42 (CSEL 60:263; PL 44:267); see also ST III.27.4, s.c.; Sermons on the Hail Mary.) Hence Jerome wrote in his Psalter: God will help her in her rising in the early hours. (Jerome, Hebrew Psalter, on Psalm 46:6 (PL 28:1163).)

Therefore, we celebrate her birth above the other saints, except the birth of Christ and of John the Baptist. (Christmas, the feast of Christ’s birth, is of course a greater feast. John the Baptist’s birth (celebrated on the 24th of June) is as great a feast as Mary’s. These are the only three people whose birthdays are celebrated by the Church. (Of other saints only the day of their dying, which is the day of birth to new life in Christ, is celebrated or commemorated.)) Thus the Blessed Virgin was a plant because of her humility.

2. Likewise, she was a green plant because of her virginity. (ST II-II.152.1, resp.: nomen virginitatis a virore sumptum videtur, “the name virginitas [virginity] seems to be taken from viror [greenness, freshness].” See also Isidore, The Etymologies, bk. 11, ch. 2, para. 21 (PL 82:417A).) It says in Jeremiah 12:4: every plant of the land will wither, but the Blessed Virgin was a green plant through her virginity. Hence it says in Luke 1:26–27: the angel Gabriel was sent to the Virgin Mary. See that in the greenness we observe (2.1) moisture, (2.2) beauty, and (2.3) usefulness or necessity.

2.1. First, I say, in the greenness we see moisture as a cause, since moisture is the cause of greenness. Thus we read in Sirach 40:16: greenness on all waterfronts. And you should know that, just as every plant withers because of fire or the sun, so the concupiscence of the flesh makes the greenness of virginity wither. (See Aquinas, Commentary on 1 Corinthians, at 7:9, ch. 7, lect. 1: concupiscentia enim est calor quidam noxius; qui ergo concupiscentia impugnatur, calescit quidem, sed non uritur, nisi humorem gratiae perdat a concupiscentia superatus, “for concupiscence is a harmful heat; therefore one assailed by concupiscence is warmed but not burned, unless he is overcome by concupiscence and destroys the water of grace.” See also Commentary on Job, at 8:16, ch. 8, lect. 2.) It says in Job 31:12: it is a devouring fire aimed at consummation. (See Aquinas, Commentary on Job, at 31:12, ch. 31, lect. 1, n. 414; Commentary on 1 Corinthians, at 7:9, ch. 7, lect. 1, n. 335. In the Summa, Thomas also speaks of another fire: the fire of love (ST II-II.24.10), which excites us to devotion (ST II-II.82.2, obj. 2); excess leads to corruption: ST I-II.28.5.) But by what is the greenness of virginity nurtured? Surely by heavenly love, (All virtues in us come with love; cf. ST I-II.65.3. For Thomas’s terminology of “love,” see Sermon 1, He Who Is Desired, note in section 3.3.) for virginity is something heavenly. Hence Jerome says: living in the flesh beyond the flesh is not a worldly or human way of life, but heavenly. (Pseudo-Jerome, Letter to Paula and Eustochium (PL 30:131A), actually Paschasius Radbertus, Letter 9, “On the Assumption of the Holy Virgin Mary,” para. 5 (CCCM 56C:121; PL 30:126D); referenced by Aquinas, In IV Sent. 49.5.4, qa. 2, obj. 1; Catena Aurea on Luke, at 1:27, ch. 1, lect. 8; ST III.30.2, resp.) And the Apostle has said in his admonition about virginity: everyone has received a proper gift from God: someone this gift, someone else another (1 Cor 7:7). Virginity is the result of God’s grace with the freedom of the free decision. (The consequence is that candidates for religious life must not be forced, but helped in the process of discernment. Is God calling me? Is he giving me this grace? Cf. ST II-II.189.1, ad 3 and II-II.189.5, where Thomas speaks of religious life in terms of process and of nurturing a vocation. See also Sermon 13, Someone Made a Great Dinner, in the Evening Collation.) So a young man said: I cannot live celibately unless God has given it to me (Wis 8:21). (Cf. ST I-II.63.2–4.) The moisture of grace was in the Blessed Virgin, wasn’t it? It surely was. Thus the angel said to her: fear not, Mary; you have found grace with God (Luke 1:30). (Theological aspects of the Annunciation in ST III.30.) She had grace in a most abounding way. Thus the angel said to her: hail, full of grace (Luke 1:28). (See note in section 1.1 above on the sense in which Mary was full of grace.) And because she had the fullness of the moisture of grace, it was not enough for her to live as a virgin only in the usual way, namely, by marital continence, but beyond the usual custom it was her strongest resolution to live as a virgin forever. Thus she said: how will this come to pass, since I do not know a man? (Luke 1:34) This means: I am resolute not to know. (Thomas concludes that Mary vowed virginity: ST III.29.4; Mary remains the great example for Thomas’s religious audience. Texts like 1 Samuel 2:5 and Isaiah 54:1 on a childless woman (in Isaiah without a man) who will give birth several times are not discussed in this context by Thomas, in accordance with the tradition.)

2.2. Second, we see in the greenness a beauty that delights. It says in Sirach 40:22: the eye will long for grace and a beautiful appearance, but above these for green farmland. Purity of the flesh and virginity are a delight for the eyes of God and the saints. And why? Order, or the beauty of the order, is properly delightful. (See note on decens in 1.1 above.) Augustine says: if someone saw windows that have been placed in a house arbitrarily, he would not delight in them. (Augustine, On True Religion, ch. 30, para. 54 (CCSL 32:222; CSEL 77/6.5:39; PL 34:146).) The natural order of mankind is that the flesh is subject to the spirit. (Cf. Romans 8:1–17. The soul is, after all, the forma of the body and thus more excellent: ST I.76.1.) It is becoming when we live according to this order. But when this order is confused, someone is disgraceful. And it is, therefore, that carnal sins, although some are not as severe as others, (Thomas distinguishes between them in ST II-II.154, on luxuria.) make someone even more shameful, because they are disgraceful and disturb the order in mankind; (See ST II-II.116.2, ad 2: decor enim hominis est ex ratione, et ideo turpiora sunt peccata carnalia, quibus caro dominatur rationi: quamvis peccata spiritualia sint graviora, quia procedunt ex maiori contemptu, “a man’s dignity comes from reason and so carnal sins, by which the flesh dominates reason, are more vile, even though spiritual sins are more serious because they proceed from greater contempt.”) they make higher what is lower in mankind, and the other way round. But in the Blessed Virgin nothing was disordered, neither in action nor in affection, nor did she have the first movements leading to sin. Hence it says in Song of Songs 4:7: you are totally beautiful, my friend, and no stain is in you. And because of this it is said to her: the king will desire your beautiful appearance (Ps 45:12).

2.3. Likewise, we find in greenness what is useful. As long as a plant is green, there is hope that it will produce fruit. But when it begins to shrivel, there is no hope of her fruit any more. Isaiah 15:6 says: the plant has shriveled, the grass is dead, all greenness has passed away. On the contrary, when a plant is green, there is hope that it will produce fruit. Hence it says in Isaiah: and its leaves will be green, and it will not cease to produce fruit (Jer 17:8).

In a similar way someone who is green through virginity produces the fruit of love, but when he shrivels through concupiscence, his works are fruitless in view of eternal life. (For the theological virtues of faith, hope, and love order us towards the supernatural happiness; cf. ST I-II.62.3.) The Apostle says: someone who sows in the flesh will reap corruption from the flesh (Gal 6:8). A dry plant is not useful for anything but to be thrown into the fire (cf. John 15:6). In a similar way the ones who become dry through the fire of concupiscence are useful for nothing but to be thrown into the fire of hell.

But the Blessed Virgin was excellent in virginity; indeed, she is the queen of the virgins. And because she had the greenness of virginity in an excellent way, she produced an amazing fruit.

Other virgins produce, since they are virgins, a spiritual fruit. The Apostle says of this fruit: the fruits of the Spirit are love, joy, and peace (Gal 5:22). But since the Blessed Virgin had an abundance of greenness, she even produced the fruit of the womb. It is said to her: blessed are you among women, and blessed is the fruit of your womb (Luke 1:42). And Isaiah 7:14 says about that: behold, the virgin will conceive and bear a son and you will call his name Emanuel. Hugo [of St. Victor] says: since the love of the Holy Spirit burned in her heart in a marvelous way, he has done marvelous things in her flesh. (Hugo of St. Victor, On the Virginity of the Blessed Mary, ch. 2 (PL 176:872A). See also Aquinas, Sermons on the Hail Mary.)

Other virgins have produced spiritual fruit, but she even produced the fruit of her womb. Thus she has been a green plant.

3. It says: let it put forth the plant that produces seed**. Seed of what kind? I say (3.1) holy seed, (3.2) virtuous seed, and (3.3) necessary seed.

3.1. First, I say, the Blessed Virgin produced a holy seed, [in conformity with] Isaiah 6:13: it will be a holy seed that is in her.

And why holy? Because its origin will be holy: (Cf. ST I.65.1: he who is good brings forth what is good, as in Matthew 7:16–18: you will know them by their fruits. See also the beginning of Eucharistic Prayer II: Father, you are holy indeed, the fountain of all holiness.) first, the holiness of God, because he himself is the holy one of the saints. You [plural] will be holy, he says, because I am holy (1 Pet 1:16). (See also Leviticus 11:45, 20:26.) From such a holy one the seed comes, and thus the seed is holy (cf. Matt 7:17). The seed is the Word of God (Luke 8:11), and Christ is God’s Word (cf. John 1:1–18).

It is characteristic of seed that it produces what is similar to that from which it comes forth. (See Aquinas, Commentary on Matthew, at 13:3, ch. 13, lect. 1, n. 1086: sed iste exiit seminare semen suum. Istud semen est Verbum Dei. . . . Sed quid facit? Similes ei a quo procedit, quia facit filios Dei; “that seed is the word of God, which proceeds essentially. Hence it is the word of the Father. . . . But what does he produce? Things similar to him from whom he proceeds, because he produces sons of God.” See also: Sermon 9, A Sower Went Out.) Thus the seed of God’s Word brings forth what is similar to itself, because it produces gods. Hence we read in John 1:12: he has given them the power to become sons and daughters of God.

Abraham is praised for his holiness. Just as Christ is the seed of God according to the Spirit (cf. Luke 8:11), so he is the seed of Abraham according to the flesh (Rom 9:5; cf. Matt 1:1–17), and to Abraham promises were made and to his seed (Gal 3:16). (For the content of the promises, see Luke 1:55, 73.) In your seed, the Lord said, all peoples will be blessed (Gen 12:3, 22:18). And therefore that seed is blessed.

Likewise, children of God are brought about by the seed of God’s Word, just as the children of Abraham by the seed of Abraham: blessed is the seed that brings us the blessed one (cf. John 8:31–59, 10:31–39).

3.2. Furthermore, that seed is virtuous. Hence it is compared in the Gospel with a mustard seed, which is the tiniest seed and produces a great tree, so that the birds of heaven make their nests in their branches (Matt 13:32). (See also Mark 4:31–32; Luke 13:19.) The little seed is Christ, who was little on the Cross and grew so big that he filled heaven and earth: he ascended above all the heavens, in order to make all things full (Eph 4:10).

3.3. Furthermore, that seed is necessary. Hence Isaiah 1:9 says: unless the Lord had left seed for us, we had become like Sodom. (Cf. Isaiah 13:19–20; Jeremiah 49:18, 50:40; Revelation 11.8.) And St. Peter says: there is no salvation in anything else, and no other name is given to the people in which we are to be saved (Acts 4:12).

Amazing is this plant, and amazing its offspring. This earth is the human nature destitute of the moisture of grace, as Jeremiah 4:23 puts it: I have looked at the earth, and behold: it was empty and for nothing.

Then how could it bring forth a plant? Surely, in no way. (In other words: we cannot save ourselves; we need God our Savior, who saves us through the seed of his Word: ST I-II.91.5, obj. 2; II-II.2.7. This realization makes salvation history even more mirabilis (marvelous, amazing) for us.)

Again, this earth was arid because of the concupiscence of sin. Hence it says in Sirach 43:3: at noon it scorches the earth.

In addition, this earth was the lowest, because God created heaven above and the earth underneath (Prov 25:3).

So how has he put it forth? In Genesis 1:11 it says: God said: ‘let the earth put forth the green plant.’ He said the word, meaning: he put forth the word that produced a fruit. Thus we read in Proverbs 9:1: wisdom has built a house for herself, (Cf. ST III.32.1: the conception is an act of the triune God, but it is attributed to the Holy Spirit.) namely, in the Blessed Virgin, and he caused her to produce a plant for himself. The psalmist says: a man is born in her, the Most High himself has established her (Ps 87:5). This very man has filled this earth, because it was empty, as the psalmist says: you have visited the earth and you have saturated it; you have multiplied its riches (Ps 65:10).

Also, because it was arid, the Holy Spirit has made it moist, according to the psalmist: the one who puts forth will rejoice in his raindrops (Ps 65:11).

Besides, because the earth was lowest, he gave himself to it and entered it, so as to make it the heavenly seed. Isaiah 55:10 says: just as a heavy rain comes down from heaven and saturates the earth and causes it to bring forth, so my word will be. Therefore, if someone is empty through sin, let him ask for this plant, and he will be filled with good things. The psalmist says: we will be filled with the good things of your house (Ps 65:5).

Likewise, if someone is arid, let him take refuge with that Word, and he will be moistened. The psalmist says: my heart has hoped in him and I received help (Ps 28:7).

Likewise, if someone is downhearted, let him take refuge with that Word, and he will be led back to the heavenly light. The psalmist says: send out your light and your truth; they have led me back onto your holy mountain and into your tents (Ps 43:3). May he deem us worthy to stand before, et cetera.