Visitation. In Christianity, the Visitation is the visit of St. Mary, who was pregnant with Jesus, to St. Elizabeth, who was pregnant with John the Baptist, as recorded in the Gospel of Luke. It is also the name of a Christian feast day commemorating this visit, celebrated on 31 May in Western Christianity and 30 March in Eastern Christianity. The episode is one of the standard scenes shown in cycles of the Life of the Virgin in art, and sometimes in larger cycles of the Life of Christ in art. Mary visits her relative Elizabeth; they are both pregnant: Mary with Jesus, and Elizabeth with John the Baptist. Mary left Nazareth immediately after the Annunciation and went into the hill country.into a city of Judah to attend to her cousin Elizabeth. There are several possibilities as to exactly which city this was, including Hebron, south of Jerusalem, and Ein Karem. The journey from Nazareth to Hebron is about 130 kilometres in a direct line, probably up to half as far again by road, depending on the route taken. Elizabeth was in the sixth month before Mary came. Mary stayed three months, and most scholars hold she stayed for the birth of John. Given the prevailing cultural traditions and needs for security, it is probable that Joseph accompanied Mary to Judah then returned to Nazareth, and came again after three months to take his wife home. The apparition of the angel, mentioned in Matthew 1:19-25, may have taken place then to end the tormenting doubts of Joseph regarding Mary's maternity. In the Gospel of Luke, the author's accounts of the Annunciation and Visitation are constructed using eight points of literary parallelism to compare Mary to the Ark of the Covenant. In Catholicism, it is held that the purpose of this visit was to bring divine grace to both Elizabeth and her unborn child. Even though he was still in his mother's womb, John became aware of the presence of Christ, and leapt for joy as he was cleansed from original sin and filled with divine grace. Elizabeth also responded and recognised the presence of Jesus, and thus Mary exercised her function as mediatrix between God and man for the first time. And she spoke out with a loud voice, and said, Blessed thou among women, and blessed the fruit of thy womb. And whence this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed she that believed: for there shall be a performance of those things which were told her from the Lord. In response to Elizabeth, Mary proclaims the Magnificat. The word blessed is rendered in Greek, not by the word makarios, but as evlogimeni, which is the feminine second person singular, used only this once in the New Testament. Its masculine third person singular counterpart evlogimenos is used only for Jesus and only on this occasion and when he was welcomed into Jerusalem on Palm Sunday with: Blessed is he who comes in the name of the Lord. The masculine/mixed gender third person plural evlogimenoi is used by Jesus only when referring to the righteous who are to be raised to life in the Last Judgement. The theme of the Feast of the Visitation centers on Mary responding to the prompting of the Holy Spirit to set out on a mission of charity. This feast is of medieval origin. In 1389 Pope Urban VI, hoping thereby to obtain an end to the Great Western Schism, inserted it at the urging of John of Jenstein, archbishop of Prague, in the Roman Calendar, for celebration on 2 July. In the Tridentine Calendar, it was a Double. When that Missal of Pope Pius V was replaced by that of Pope Clement VIII in 1604, the Visitation became a Double of the Second Class, or, as it would be called from 1960 by Pope John XXIII's reform, a Second-Class Feast. It continued to be assigned to 2 July, the day after the end of the octave following the feast of the birth of John the Baptist, who was still in his mother's womb at the time of the Visitation. The 1969 revision of the calendar moved it to 31 May, between the Solemnity of the Annunciation of the Lord and that of the Nativity of St. John the Baptist, so that it would harmonize better with the Gospel story.