It is a question here whether the leaping of John for joy (Vulgate exultavit, Greek ἐσκίρτησε) was a natural or rational movement.
Calvin thinks that it was only a natural one; but all the Fathers and Orthodox
Doctors are of a contrary opinion. Origen says, “Then first Jesus made His
forerunner a prophet,” and Irenæus (lib.
3 c. 18) says, “He recognised the
Lord in the womb, and leaping for joy saluted Him.” And S. Gregory (lib. 3 Moral. c. 5), “In his mother’s womb he was filled with the spirit
of prophecy.” So also S. Cyril, S. Ambrose, S. Chrysostom. All these maintain
that this leaping of John was not only supernatural, but showed an active use
of reason, and proceeded from true joyfulness of mind; and this is clear from
the words of Elizabeth; The babe leaped
in my womb for joy.
Secondly, this is clear, likewise, from the circumstance that John
communicated his joy to his mother.
Thirdly, because in like manner the Blessed Virgin rejoiced when she
sang the Magnificat, therefore also John rejoiced, who was the chief end and
object of the visitation of the Blessed Virgin and of all these wonders.
John at this time received the gift of prophecy, as the Fathers
already quoted show. He likewise received the extraordinary gifts which
befitted the future forerunner of Christ. For this had been predicted by the
angel when he said, “he shall be filled
with the Holy Ghost from his mother’s womb.” In John, therefore, that
saying of S. Chrysostom (Hom. 30) is
true, “his leaping was a sign of perfect soundness;” and also, of sanctity.
Hence some think that John was free from sinful desire, and never
committed venial sin; but this privilege seems to have been peculiar to the
Blessed Virgin, to whom John was inferior. He had, therefore, sinful desire,
and did commit venial sin, falling into it unawares, but, perhaps, never
deliberately. For it is a rule of S. Augustine and of theologians, that whoever
has or has had original sin, has also sinful desire, and consequently commits
venial sin; but John had original sin, therefore he must have committed venial
sin. (Cornelius à Lapide, The
Great Commentary of Cornelius À Lapide, 8 vols. [4th ed.; trans. Thomas W. Mossman; Edinburgh: John Grant,
1908], 4:38-39)
