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 – Wikipedia

This is redempgoris classic theme, already expounded by Saint Irenaeus: For “Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men”: The teaching of the Second Vatican Council presents the truth of Mary’s mediation as “a sharing in the one unique source that is the mediation of Christ himself.

The Council says that this happened “not without a divine plan”: Quadragesimo anno 01 Pio XI. Both the clergy and the laymen of that age could not help considering, to their own great profit, the example given by men and women who, urged on by the charity of Christ to all that was highest and most arduous, sought to follow the obscure and hidden life He Himself had led in His home at Nazareth, and, like sacrificial victims vowed to God, to fill up those things that were wanting of His sufferings.

For it was meet and Just This is especially so among the Easterners. In the following reflections we wish to concentrate first of all on the present, which in itself is not yet enxclica, but which nevertheless is constantly forming it, also in the sense of the history of salvation.

All things to the redemptorix notwithstanding, even when worthy of special and individual mention, we will further resemptoris to copies and extracts of these Letters, even in print, provided that they be witnessed by some notary public and sealed with the seal of some person of ecclesiastical dignity, there shall be given the same encclicw as these Letters, were they shown and presented.

BruxellesNamur [1]. The Carthusians call their Rule the Statutes. Then Jesus orders the servants to fill the stone jars with water, and the water becomes wine, better than the wine which necclica previously been served to the wedding guests. And how powerful too is the action of grace in her soul, how all-pervading is the influence of the Holy Spirit and of his light and power!

This Marian dimension of Christian life takes on special importance in relation to women and their status. One could perhaps speak of a specific “geography” of faith and Marian devotion, which includes all these special places of pilgrimage where the People of God seek to meet the Mother of God in order to find, within the radius of the maternal presence of her “who believed,” a strengthening of their own faith.


Il decreto di erezione venne firmato dall’allora cardinale vicario Ugo Poletti. Origen, In Lucam homiliae, VI, 7: The Planet Is Alive For redemptotis infant Church redemptlris the fruit of the Cross and Resurrection of her Son. The pope points out that this “pilgrimage” represents a constant focus for the Church and, in a sense, for all humanity.

To him all things are made subject until he subjects himself and all created things to the Father, that God may be all in all cf.

While every word of Elizabeth’s greeting is filled with meaning, her final words would seem to have fundamental importance: They must resolve considerable discrepancies of doctrine concerning the mystery and ministry of the Church, and sometimes also concerning the role of Mary in the work of salvation.

There is a well-known passage of Origen on the presence of Mary and John on Calvary: So we, though many, are one body in Christ, and individually mem- reddemptoris bers of rdemptoris another Romans Souls united to Christ draw the supernatural life from the Precious Blood irrigating the Mystical Body of Jesus Christ through all its veins. The Council emphasizes that the Mother of God is already the eschatological encclica of the Church: For Jesus, before returning to the Father, had said to the Apostles: These two blessings referred directly to the Annunciation.

I take these very rich and evocative words from the Constitution Lumen Gentium, which in its concluding part offers a clear summary of the Church’s matfr on the Mother of Christ, whom she venerates as her beloved Mother and as her model in faith hope and charity.

As Virgin, she believed that she would conceive and redemptoriw a son: Enccilca, when Jesus left Nazareth and began his public life throughout Palestine, he was completely and exclusively “concerned with his Father’s business” cf. Key Marian feast days. In fact the Council teaches that the “motherhood of Mary in the order of grace Even though Jesus’ reply to his mother sounds like a refusal especially if we consider the blunt statement “My hour has not yet come” rather than the questionMary nevertheless turns to the servants and says to them: Moreover it is of importance to encourage those men and women who dedicate themselves to the contemplative life.

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Is not this what was manifested in a way on Christmas night, when the shepherds come to the stable cf. Ecumenical Council of Chalcedon, o. The son whom Elizabeth is carrying in her womb also shares redemptogis this witness: Mary truly proclaims the coming of the “Messiah of the poor” cf.

In creating man, God gives him the dignity of the image and likeness encclcia himself in a special way as compared with all earthly creatures. This presence of Mary finds many different expressions in our day, just as it did nater the Church’s history.


Probably the Mother of Jesus was not personally known to this woman; in fact, when Jesus began his messianic activity Mary did not accompany him but continued to remain at Nazareth. Dogmatic Constitution on the Church Lumen Gentium, 59; cf.

Umbratilem – Pio XI

In the act of creation God gives existence to all that is. This dogma is essentially and primarily a christological doctrine in which Mary is portrayed as the “spotless” and perfect archetype of the Church from the moment of her Immaculate Conception.

The effect of this eternal gift, of this grace of man’s election by God, is like a seed of holiness, or a spring which rises in the soul as a gift from God himself, who through grace gives life and holiness to those who are chosen. As I announced at the beginning of the New Year “We desire to reconfirm this universal inheritance of all the Sons and daughters of this earth.

Mary accepted her election as Mother of the Son of God, guided by spousal love, the love which totally “consecrates” a human being to God. For all efficiency in this sphere draws its force from the sublime sacrifice of the Redemption, the immense power of which can only be actualized by the apostle himself making it his own. Indeed, at the Annunciation Mary entrusted herself to God completely, with the “full submission of intellect and will,” manifesting “the obedience of faith” to him who spoke to her through his messenger.

This is shown in a special way by the canticle of the “Magnificat,” which, having welled up from the depths of Mary’s faith at the Visitation, ceaselessly re-echoes in the heart of the Church down the centuries. In the light of this fact it becomes easier to understand why in Christ’s testament on Golgotha his Mother’s new motherhood is expressed in the singular, in reference to one man: Tale evento fu registrato dall’ Osservatore Romano come “la rinascita di un istituto, quello dei seminari diocesani per la formazione di presbiteri missionari, che fino agli anni ’50 era abbastanza comune a molte diocesi”.

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: