1Sam 1:20

“Let the men among us emulate her, let the women among us imitate her: the woman is teacher of both sexes. Those who are sterile, let them not despair; those who are mothers, let them bring up in this fashion the children they have borne; and let everyone emulate this woman's faith in giving birth and zeal following the birth. I mean, what could reveal sounder values than the way she meekly and nobly put up in such a manner with an intolerable calamity and did not desist until she had escaped the disaster and discovered a remarkable and baffling outcome of the problem, finding no helper or ally here below. In fact, she experienced the Lord's lovingkindness—hence she made her approach on her own and achieved what she wanted. That is to say, the remedy for that depression depended not on human help but on divine grace.”

“38. Elkanah knew his wife Hannah at that time when our Redeemer looked upon the appointed time for calling the Gentiles, so that while he poured the grace of heavenly love into the bosom of his new bride, namely the holy Church, he might beget from her a new offspring of the faithful. For it was as if he did not yet know her when the preachers wishing to cross into Asia were forbidden by the Holy Spirit (Acts 16:6). Hence it is that when he sent his disciples to preach to Judea, Truth himself forbids them, saying: "Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans" (Matthew 10:5). But when Elkanah knew his wife Hannah, then the Lord remembered her, because the Gentile world was seen to have come into God's memory when the holy Church, joined to the Word of God through the grace of love, is visited with salvation. What is the circle of days in this passage but the manifestation of the divine will shown through the innumerable rays of the Holy Spirit? This manifestation, while it displays to the minds of its preachers, suspended in contemplation, the innumerable brightnesses of heavenly disposition, indeed holds enclosed, as it were many days, a circle of times. For the circle of days preceded Hannah's conception, because the Word of God is not poured into the holy Church for teaching until the rays of heavenly disposition are more fully recognized by her. She, conceiving, bore a son, because those whom she brings forth in the faith of the Redeemer are strong in their new way of life. (Verse 20.) And she called his name Samuel, because she had asked him from the Lord. 39. Samuel is interpreted as "his name is God." Who then does Samuel more fittingly suggest to us than the order of preachers, which was called to faith from among the Gentiles? For because he is strong in conduct, exalted in power, and while the special sign of divine grace is observed in him, devoted crowds of hearers are led to veneration of his preaching, rightly his name is declared by its appellation. Hence it is said by the Lord to Moses: "I have made you a god to Pharaoh" (Exodus 7:1). Hence also in the law, forbidding, he says: "You shall not speak evil of gods" (Exodus 22:28). And it should be noted that he whose name is called god was a son, not a daughter, because certainly pastoral dignity, when it is weighed down by weak conduct, is not adorned with the splendor of so lofty a name. Since therefore the order of teachers, promoted from among the Gentiles to the ministry of preaching the gospel, was not unequal by the grace of merits to the excellence of their dignity, rightly it is now said: "She called his name Samuel, because she had asked him from the Lord." And it should be noted that in this place "to ask" means what she obtained by asking. Therefore in plain words it is shown why Anna's firstborn is distinguished by so great a name. This is as if to say: She gave him so great a name for this reason, because he who is born by heavenly gift was great by the grace of merits. But to show with what care the provident mother nourishes him, it follows: ...”

“(Moral Exposition) But what does it mean that Anna conceives and gives birth after the cycle of days, except that contemplation, once elevated to the beauty of the Creator, does not receive the joy of perfect devotion? Therefore she is said to have conceived and given birth after the cycle of days, because when contemplation is habitually seized up to heavenly things, it receives the gift of desired fruitfulness in the vision of heavenly light. For the cycle of days is the infusion of divine light. This is indeed encompassed by many days in its circuit, while it illuminates the mind with its single brightness, yet it gradually introduces the rays of its splendor to the mind through alternating manifestations of its dispensation, until it comprehends a more perfect joy from a fuller manifestation. Or certainly Anna conceives after the cycle of days, because indeed as long as the rawness of contemplation shakes the mind's sharp gaze in the whirl of mutability, the mind itself does not rise to perceive the full joy of inner majesty. For days pass as if in a certain circle, when the mind of the beginner elevates itself to the height of contemplation, but the ray of light, though glimpsed, scarcely keeps the mind, still wavering and wandering, fixed in its light. Therefore she conceives after the cycle of days, because first the soul is led from the dizziness of its change into the strength of standing firm, and when it has learned from practice to stand fixed in contemplation, it grasps the joy of perfect devotion in the fruit of its fruitfulness. This conception it also brings forth when it makes known to neighbors the glory of heavenly majesty.”

“And it happened after the cycle of days Anna conceived, etc. It happened after the illumination of much spiritual knowledge and the manifestation of virtues, through which the apostles shone upon the world, the Gentiles conceived through catechizing and gave birth to a people believing in God through baptizing, or rather the people believed in God through His people. For both must rightly be confessed, not only according to the reason of faith and truth but also as the very name of Samuel implies. For it is interpreted: God is there, or His name is God. God is there in the people who will be born, whom the Lord has chosen. His name is God, specifically whose, if not that of Him who, to signify that He would be constantly born in His own through grace, says: Whoever does the will of my Father who is in heaven is my brother, sister, and mother (Matthew VII). Nor should it seem strange to anyone that we have said that both the husband and son of the same Anna carry the type of Christ; because indeed the same Mediator of God and men is simultaneously the bridegroom and son of the holy Church which He governs: the bridegroom, always helping her to believe, hope, and love; the son, recently coming into the hearts of those believing, hoping, and loving through grace.”