The Visitation

Luke 1:39-56 records the visitation. After the Annunciation, Mary 'rose up in those days' and went 'into the hill country' to visit Elizabeth, the mother of John the Baptist. Luke notes that Elizabeth was 'in her sixth month' (of pregnancy), while Mary had just conceived Jesus—placing the visitation chronologically six months before John's nativity.

When Mary greeted Elizabeth, the unborn John 'leaped in the womb,' and Elizabeth was 'filled with the Holy Spirit.' She cried out in a loud voice: 'Blessed are you among women, and blessed is the fruit of your womb! And why has this happened to me, that the mother of my Lord comes to me?' Elizabeth's recognition of Mary as 'the mother of my Lord' is theologically significant: the unborn John bore witness to the unborn Jesus; the Holy Spirit filled Elizabeth with prophetic knowledge.

In response to Elizabeth's greeting, Mary sang her great canticle, the Magnificat (Luke 1:46-55): 'My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked with favor on the lowliness of his servant.... He has brought down the powerful from their thrones and lifted up the lowly; he has filled the hungry with good things and sent the rich away empty.'

The Magnificat is a revolutionary hymn of divine justice and mercy, echoing the song of Hannah (1 Samuel 2:1-10) and the themes of the Psalms. It celebrates God's preferential option for the lowly and his overturning of human hierarchies. Mary remained with Elizabeth 'about three months' (through the birth of John) and then returned to her home.

The May 31 date (or June 1 in some traditions) has been observed since at least the late medieval period, though the feast was not universally standardized until later. The feast celebrates not merely a historical event but a moment of encounter between the two greatest figures of the Old Testament order (John, the last of the prophets) and the New Testament order (Jesus, the Son of God). It marks the moment when the 'great things' God promised to do for Mary began to unfold in history.

Traditionally, the Visitation is understood as a moment of profound encounter between the old and new covenants—between John, the greatest of the prophets, and Jesus, the Messiah. The greeting of Elizabeth and the leap of John in the womb are seen as a form of witness and honor to the incarnate Son of God. The Magnificat has been sung daily in the Christian Church at Evening Prayer (Vespers) since ancient times and is one of the most beloved prayers in Christian tradition. Mary's voluntary journey to serve and care for her elderly cousin is portrayed as an example of Christian charity and humility.

Justin was born around 100 AD in Flavia Neapolis (modern Nablus, Palestine) to a pagan family and received a thorough education in Greek philosophy. In his youth he studied the Stoics, Peripatetics, Pythagoreans, and Platonists, seeking truth through philosophical inquiry. He became a Platonist, hoping to achieve direct knowledge of God through philosophy. Then, according to his own account in the Dialogue with Trypho, he encountered an old man who redirected him toward the prophets of Israel and toward Christianity. Justin investigated Christian teaching and became convinced that 'this philosophy alone is safe and profitable.'

Justin moved to Rome and established a school where he taught Christianity as the true philosophy. His apologetic method was distinctive: rather than dismissing pagan philosophy, he argued that the divine logos (reason) had scattered seeds of truth throughout human philosophy and ethics before becoming incarnate in Christ. Thus Plato, the Stoics, and other philosophers had participated in the divine logos — but only in fragmentary fashion. In Christ, the full expression of divine wisdom had appeared.

This framework, known as the logos doctrine or logos spermatikos ('seeds of the Word'), became one of the most influential ideas in Christian theology. It provided a way to integrate Greek philosophy into Christian thought and to argue that Christianity fulfilled rather than contradicted human reason.

Justin's surviving works include his First Apology (addressed to the Emperor Antoninus Pius around 155 AD) and Second Apology (addressed to the Roman Senate), along with his Dialogue with Trypho (a Jewish interlocutor), which is the longest early Christian document and a foundational text for Christian-Jewish polemic.

The Apologies remain invaluable sources for understanding 2nd-century Christian worship: they describe the Sunday gathering, the reading of the 'memoirs of the apostles' (Gospels), the homily, the prayers of intercession, the offering of bread and wine, the eucharistic prayer, the distribution to the present and to the absent (deacons bringing the elements to those in prison or unable to attend). Justin's account of the Eucharist — 'Not as common bread nor common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word... is the flesh and blood of that Jesus who was made flesh' — articulates a high theology of the sacrament that would shape Christian eucharistic theology thereafter.

Justin was denounced as a Christian, tried before the Roman prefect, and beheaded around 165 AD. The Acts of Justin and his Companions, which records this trial and execution, survives as an authentic martyrdom account.

Traditionally, Justin is venerated as a saint and martyr who died defending the faith. Later hagiographic sources elaborate upon his life and teaching, but these expansions are minor compared to the full body of his own writings that have survived.