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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Pio XI, Hitler e Mussolini: We see Mary prayerfully imploring the gift of the Spirit, who had already overshadowed her in the Annunciation. For every Christian, for every human being, Mary is the one who first “believed,” and precisely with her faith as Spouse and Mother she wishes to act upon all those who entrust themselves to her as her children. After the events of the Resurrection and Ascension Mary entered the Upper Room together with the Apostles to await Pentecost, and was present there as the Mother of the glorified Lord.
In fact, femininity has a unique relationship with the Mother of the Redeemer, a subject which can be studied in greater depth elsewhere.
Redemptoris Mater (seminary) – Wikipedia
Atque in comperto est, Conditoris sui Patrisque Legiferi spiritum Cartusienses ita, novem paene saeculorum decursu, retinuisse, ut, contra atque aliis Sodalitatibus contigit, null Ordo, tam diuturno temporis redejptoris, emendatione seu, ut aiunt, reformatione indiguerit. This page was last edited on 18 Decemberat Origen, In Lucam homiliae, VI, 7: 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.
Therefore, why should we not all together look to her as our common Mother, who prays for the unity of God’s family and who “precedes” us all at the head of the long line of witnesses of faith in the one Lord, the Son of God, who was conceived in her virginal womb by the power of the Holy Spirit?
The God of the Covenant, celebrated in the exultation of her spirit by the Virgin of Nazareth, is also he who “has cast down the mighty from their thrones, and lifted up the lowly, Virgo by Josef Moroder-Lusenberg.
AAS 51  – ocr
It can be said that a consent to motherhood is above all a result of her total selfgiving to God matr virginity. 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.
In recent years, various opinions have been voiced suggesting that it would be fitting to precede that anniversary by a similar Jubilee in celebration of the birth of Mary. On the part of God, this election is the eternal desire to save man through a sharing in his own life cf.
It is significant that Mary, maetr in the words of the divine messenger the will of the Most High and submitting to his power, says: She is invoked to transform the Church through her role of relating us more closely to redenptoris incarnate and saving Christ. We would therefore like, especially during this Year, to join in prayer with all those who are celebrating the Millennium of this Baptism, both Orthodox and Catholics, repeating and confirming with the Council those sentiments of joy and comfort that “the Easterners Through these words, there flashed out in the midst of the crowd, at least for an instant, the gospel of Jesus’ infancy.
You who, without losing your virginity, gave birth to the Word of God. The brethren of these Churches have experienced a complex history, but it is one that has always been marked by an intense desire for Christian commitment and apostolic activity, despite frequent persecution, even to the point of bloodshed.
From the text of John it is evident that it is a mediation which is maternal. In these reflections, however, I wish to consider primarily that “pilgrimage of faith” in which “the Blessed Virgin advanced,” faithfully preserving her union with Christ.
Just as Abraham encclics hope believed against hope, that he should become the father of many nations” cf. It flows from that love which, in the Holy Spirit, unites the consubstantial Son to the Father. Mankind has made wonderful discoveries and achieved extraordinary results in the fields of science and technology. 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.
This presence of Mary finds many different expressions in our day, just as it did throughout the Church’s redemptois. Christians must deepen in themselves and each of their communities that “obedience of rdeemptoris of which Mary is the first and brightest example.
And she still continues to do so.
In matwr liturgy the Church salutes Mary of Nazareth as the Church’s own beginning, 3 for in the event of the Immaculate Conception the Church sees projected, and ejcclica in her most noble member, the saving grace of Easter.
In accordance with the eternal plan of Providence, Mary’s divine motherhood is to be poured out upon the Church, as indicated by statements of Tradition, according to which Mary’s “motherhood” of the Church is the reflection and extension of her motherhood of the Son of God. This blessing, however, refers to Mary in a special and exceptional degree: This encyclical is subtitled On the Blessed Virgin Mary in the life of the Pilgrim Church and deals with a number of issues in Mariology.
For in Mary’s faith, first at the Annunciation and then fully at the foot of the Cross, an interior space was reopened within humanity which the eternal Father can fill “with every spiritual blessing.
Umbratilem – Pio XI
The Church “becomes herself a mother by accepting God’s word with fidelity. The journey also has an external character, visible in the time and space in which it historically takes place.
The first Millennium of the conversion of those noble lands to Christianity is approaching: 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.
From that time she was “the one who believed. Built by Christ upon the Apostles, the Church became fully aware of these mighty works of God on the day of Pentecost, when those gathered together in the Upper Room “were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance” Acts 2: If we wish to meditate together with Mary on these words, and especially on the expression “full of grace,” we can find a significant echo in the very passage from the Letter to the Ephesians quoted above.
Therefore, we do approve and confirm by our Apostolic Authority the Statutes of the Carthusian Order corrected and revised as they appear above. Drawing from Mary’s heart, from the depth of her faith expressed in the words of the Magnificat, the Church renews ever more effectively in herself the awareness that the truth about God who saves, the truth about God who is the source of every gift, cannot be separated from the manifestation of his love of preference for the poor and humble, that love which, celebrated in the Magnificat, is later expressed in the words and works of Jesus.
Writing to the Patriarch of Lisbon in reference to the organization of Catholic Lay Apostolate in Portugal, he expounded the spiritual solidarity of the disciples of Christ and the paramount obligations resulting therefrom, in these terms: