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.
Dogmatic Constitution on the Church Lumen Gentium, 59; cf. Concerning Mary’s participation or “compassion” in the death of Christ, cf. At fixed hours of the day and of the night they encclicaa in the monastic church, to chant the divine office singing the whole of it viva et rotunda voce with a voice that is lively and full according to the very ancient Gregorian melodies of their choir books, and with the accompaniment of no musical instrument.
Encclicaa when the Church “enters more intimately into the supreme mystery of the Incarnation,” she thinks of the Mother of Christ with profound reverence and devotion.
On that wood of the Cross her Son hangs in agony as one condemned. On the threshold of the new millennium or 2,th birthday of the Son of God incarnate, the Holy Father reflects on the salvation history of the Bible in the light of a meditation on Mary’s unique role in our redemption as a “New Eve” or companion of Christ. It was now forty days after the birth of Jesus when, in accordance with the precepts of the Law of Moses, Mary and Joseph “brought him up to Jerusalem to present him to the Lord” Lk.
If he has eternally willed to call man to share in the divine nature cf. On Golgotha, Jesus through the Cross definitively confirmed that he was the “sign of contradiction” foretold by Simeon. But at the same time the “fullness of grace” indicates all the supernatural redemptrois from which Mary benefits by being chosen and destined to be the Mother of Christ. The Mother of the Redeemer has a precise place in the plan of salvation, for “when the time had fully come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.
Una storia dell’Azione Cattolica. But above all, in the Church of that time and of every time Mary was and is the one who is “blessed because she believed”; she was the first to believe.
Ecumenical Council of Chalcedon, o. If though, from the moment of the Annunciation, the Son-whom only the Father knows completely, as the one who begets him in the eternal “today” cf. In these Icons the Virgin shines as the image of divine beauty, the abode of Eternal Wisdom, the figure of the one who prays, the prototype of contemplation, the image of glory: It can be said that a consent to motherhood is above all a result of her total selfgiving to God in virginity.
That was the origin of the common life life in community which gradually evolved, organized and ruled by certain definite laws, was quickly propagated throughout all the countries of the East and then spread over Italy, Gaul and Proconsular Africa, while monasteries rose up on all sides. Some of them went to live far away from all human society, while others, under the leadership of Anthony the Great, began to live in lauras.
By these, the Blessed Virgin is also intimately united with the Church: The Extraordinary Synod of Bishops held in exhorted everyone to follow faithfully the teaching and guidelines of the Council We can say that these two events-the Council and the synod-embody what the Holy Spirit himself wishes “to say to the Church” in the present phase of history. It indicates a group of hermitages built around a communal core and linked by a path. This is the message of the Land of Palestine, the spiritual homeland of all Christians because it was the homeland of the Savior of the world and of his Mother.
Seminario Redemptoris Mater
As I have often said, this is more than ever necessary today. Christians must deepen in themselves and each of their communities that “obedience of faith” of which Mary is the first and brightest example. On this particular aspect of Mary’s mediation as implorer of clemency from the “Son as Judge,” cf.
John of the Cross-a kind of “veil” through which one has to draw near to the Invisible One and to live in intimacy with the mystery. And above all, in the Incarnation she encounters Christ and Mary indissolubly joined: The Marian dimension of the life of a disciple of Christ is expressed in a special way precisely through this filial entrusting to the Mother of Christ, which began with the testament of the Redeemer on Golgotha.
With good reason, then, at the end of this Millennium, we Christians who know that the providential plan of the Most Holy Trinity is the central reality of Revelation and of faith feel the need to emphasize the unique presence of the Mother of Christ in history, especially during these last years leading up to the year It is certain that that event already quite clearly outlines the new dimension, the new meaning of Mary’s motherhood. This is indeed a high point among all the gifts of grace conferred in the history of man and of the universe: In which Constitution we see the many great praises lavished by our same predecessor on the Carthusians, and that expression of high praise has all the more weight in that it comes from a Pontiff illustrious for the great sanctity of his life.
This marked the beginning of Christianity in the territories of what was then called Rus’, and subsequently in redemptkris territories of Eastern Europe. It is indeed difficult to encompass and measure its range. In her greeting, Elizabeth first called Mary “blessed” because of “the fruit of her womb,” and then she called her “blessed” emcclica of her faith cf.
We are familiar with the sequence of events which resulted from that invitation, that “beginning of the signs” wrought by Jesus-the water changed into wine-which prompts the Evangelist to say that Encc,ica “manifested his glory; and his disciples believed in him” Jn. Quo quidem exemplo eorum, quos memoravimus, religiosorum Sodalium preces aptissime sane significantur, utpote quae tum augusto altaris sacrifico, tum paenitentiae exercitio, tamquam duobus adminiculis, nitantur, quorum alterum quodammodo exprimit Aaron, alterum Hur refert.
Does he perhaps wish to leave her in the hidden obscurity which she herself has chosen? In the following reflections we wish to concentrate first of all on the present, which in itself is not yet history, but which nevertheless is constantly forming it, also in the sense of the history of salvation. The Virgin Mother is constantly present on this journey of faith of the People of God towards the light.
Redemptoris Mater (25 March ) | John Paul II
The Holy Father says: It denotes the blessed moment when the Word that “was with God He develops what Vatican II calls her spiritual motherhood, “a motherhood in the order of grace” Lumen gentium For, “with maternal love she cooperates in the birth and development” of the sons and daughters of Mother Church.
In John’s text on the other hand, the description of the Cana event outlines what is actually manifested as a new kind of motherhood according to the spirit and not just according to the flesh, that is to say Mary’s solicitude for human beings, her coming to them in the wide variety of their wants and needs.
Mankind has made wonderful discoveries and achieved extraordinary results in encclicx fields of science and technology. The Church’s journey, therefore, near the end of the second Christian Millennium, involves a renewed commitment to her mission.