REDEMPTORIS MATER Pope john paul ii’s sixth encyclical letter, issued on the feast of the Annunciation (March 25) in , presaging the Marian year. Redemptoris Mater is a papal encyclical written by Pope John Paul II in explicating the Roman Catholic Church’s teachings on Mariology. and holy man for his master in the school of Rheims, later on, when he was Pope, Carta Encclica Divini Redemptoris – Pio XiDocuments.

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Redemptoris Mater (seminary)

The number of these anchorites was so immense that there were said to be as many inhabitants in the wilderness as there were citizens in the towns. It possesses a specifically maternal character, which distinguishes it from the mediation of the other creatures who in various and always subordinate ways share in the one mediation of Christ, although her own mediation is also a shared mediation.

However, when he had been found in the Temple, and his Mother asked him, “Son, why have you treated us so? But the fact speaks for itself.

The Holy Father says: Both of these texts reveal an essential Mariological content, namely the truth about Mary, who has become really present in the mystery of Christ precisely because she “has believed. The words of this liturgical antiphon also express the truth of the “great transformation” which the mystery of the Incarnation establishes for man.

If the Church as spouse “keeps the fidelity she has pledged to Christ,” this fidelity, even though in the Apostle’s teaching it has become an image of marriage cf. This maternal role of Mary flows, according to God’s good pleasure, “from the superabundance of the merits of Christ; it is founded on his mediation, absolutely depends on it, and draws all its efficacy from it. Retrieved from ” https: The Council’s teaching emphasized that the truth concerning the Blessed Virgin, Mother of Christ, is an effective aid in exploring more deeply the truth concerning the Church.

The liturgy does not hesitate to call her “mother of her Creator” 26 and to hail her with the words which Dante Alighieri places on the lips of St. Acta Leonis, XI, And, what is more, together with the Father, the Son has chosen her, entrusting her eternally to the Spirit of holiness. Christ truth in the mind of Mary, Christ flesh in the womb of Mary”: BerlinoColonia [6]. The double greeting is due to the fact that in the soul of this “daughter of Sion” there is manifested, in a sense, all the “glory of grace,” that grace which “the Father Although the students receive the same theological formation as the other seminarians of the diocese, they go in mission for about two years during formation.

Given at Rome at S.

She “who believed that there would be a fulfillment of what was spoken to her from the Lord” Lk. To the wonderment of nature you bore your Creator!


If it is true, as the Council itself proclaims, 8 that “only in the mystery of the Incarnate Word does the mystery of man take on light,” then this principle must be applied in a very particular way to that exceptional “daughter of the human race,” that extraordinary “woman” who became the Mother of Christ.

For commentaries and summaries of Redemptoris Mater, see: His palace in Aachen present day Germany was the center of a great intellectual revival under the leadership enccluca Alcuin.

In eedemptoris, even though it is not possible to establish an redeemptoris chronological point for identifying the date of Mary’s birth, the Church has constantly been aware that Mary appeared on the horizon of salvation history before Christ. In fact, the God who is the “Father of our Lord Jesus Christ”-these are the next words of the same Letter-“chose us in him before the foundation of the world, that we should be holy and blameless before him. If the mystery of the Word made flesh enables us to glimpse the mystery of the divine motherhood and is, in turn, contemplation of the Mother of God brings us to a more profound understanding of the mystery of the Incarnation, then the same must be said for the mystery of the Church and Mary’s role in the work of salvation.

The promised Messiah is to be “great,” and the heavenly messenger redemproris announces that “he will be great”-great both by bearing the name of Son of the Most High and by the fact that he is to assume the inheritance of David.

She is conscious that the promise made to the fathers, first of all “to Abraham and to his posterity for ever,” is being fulfilled in herself. Through faith Mary continued to hear and to ponder that word, in which there became ever clearer, in a way “which surpasses knowledge” Eph. And by her ecclesial identification as the “woman clothed with the sun” Rev. Encclicaa is the first to share in this new revelation of God and, within the same, in this new “self-giving” of God.

Virgo by Josef Moroder-Lusenberg. In this context, the Marian Enccliica is meant to promote a new and more careful reading of what the Council said about the Blessed Virgin Mary, Mother of God, in the mystery of Christ and of the Church, the topic to which the contents of this Encyclical are devoted.

But on this journey- and I wish to make this point straightaway-she proceeds along the path already trodden by the Virgin Mary, who “advanced in her pilgrimage of faith, and loyally persevered in her union with her Son unto the cross. In the salvific economy of God’s revelation, Abraham’s faith constitutes the beginning of the Old Covenant; Mary’s faith at the Annunciation inaugurates the New Covenant.

As in the case of the intercessory role of all the saints in heaven, it is entirely dependent upon and subordinate to the unique mediation of Christ. If the greeting and the name “full of grace” say all this, in the context of the angel’s announcement they refer first of all to the election of Mary as Mother of the Son of God.


But it is also the story of all human beings, subject here on earth to transitoriness, and part of the historical dimension.

Redemptoris Mater (Mother of Redemption)

Bernardi Opera, V, Non obstantibus contrariis quibuslibet, etiam 22 speciali atque individua mentione dignis. And that is not all. This “fullness” indicates the moment fixed from all eternity when the Father sent encclic Son “that whoever believes in him should not perish but have eternal life” Jn.

These are matters and questions intimately connected with the Christian meaning of freedom and liberation.

Precisely as the Prophet Isaiah had foretold about the Messiah in the famous passage which Jesus quoted before his fellow townsfolk in Nazareth: In a sense her journey of faith is longer. She is the first of those “little ones” of whom Jesus will say one day: And thus judgments to be given or decisions to be taken must be conformable to them; and any measure that may be taken contrary to them no matter by whom or by what authority, knowingly or not is to be considered henceforth null and void.

Saint Bernard, In Navitate B. Clearly, in the Greek text the expression “eis ta idia” goes beyond the mere acceptance of Mary by the disciple in the sense of material lodging and hospitality in his house; it indicates rather a communion of life established between the two as a result of the words of the dying Christ: Saint John Damascene, Hom.

In Mary’s case we have a special and exceptional mediation, based upon her “fullness of grace,” which was expressed in the complete willingness of the “handmaid of the Lord. For behold, henceforth all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name: To believe means “to abandon oneself” to the truth of the word of the living God, knowing and humbly recognizing “how unsearchable are his judgments and how inscrutable his ways” Rom.

This opinion our predecessor of immortal memory, Leo XIII, refuted and condemned in his Letter Testem benevolentiae given on the 22 of January in the year Her faith evokes his first “sign” and helps to kindle the faith of the disciples. When Jesus is told that “his mother and brothers are standing outside and wish to see reremptoris he replies: