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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Umbratilem – Pio XI

Thus he entered into the glory of his kingdom. These two blessings referred directly to the Annunciation.

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 Christ’s Mother-who was present at the beginning of “the time of the Church,” when in expectation of the coming of the Holy Spirit she devoted herself to prayer in the midst of the Apostles and her Son’s disciples-constantly “precedes” the Church in her journey through human history.

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 If Christians would give deep study to and would carefully weigh this primordial teaching of the Catholic Faith, we are certain that a new ardor would fire them and drive them on to dedicate themselves to the apostolate.

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. By his redemptive death Jesus Christ conquers the evil of sin and death at its very roots. As I have already said, she advanced in her pilgrimage of faith, and in this pilgrimage to the foot of the Cross there was simultaneously accomplished her maternal cooperation with the Savior’s whole mission through her actions and sufferings.

Volumus autem, ut harum Litterarum exemplis atque excerptis, etiam impressis, manu alicuius Notarii publici subscriptis et sigillo viri in ecclesiastica dignitate constituti munitis, eadem prorsus fides adhibeatur, quae haberetur ipsis praesentibus, si forent exhibitae vel ostensae.

This example most aptly symbolizes the effect of the prayers of the religious we have spoken of, since those prayers are being nourished by the sublime Sacrifice of the Altar on one hand, and on the other hand by works of penance, as by two supports typified respectively in a certain way, by Aaron and Hur; it being the usual and indeed the principal duty of these solitaries, as we have remarked above, to offer themselves up to Redemtporis and devote themselves as propitiatory victims and hostages of peace for their own salvation and that of the world a function which they fulfill in an official way, as it were.


For commentaries and summaries of Redemptoris Mater, see: 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.

If she was the first to experience within herself the supernatural consequences of this one mediation-in the Annunciation she had been maer as “full of grace”-then we must say that through this fullness of grace and supernatural life she was especially predisposed to cooperation with Christ, the one Mediator of human salvation.

Dogmatic Constitution on the Church Lumen Gentium, 68, It is the transformation from “falling” to “rising,” from death to life. Mary thus remains before God, and also before the whole of humanity, as the unchangeable and inviolable sign of God’s election, spoken of in Paul’s letter: This is especially so among the Easterners.

That which remained hidden in the depths of the “obedience of faith” at the Annunciation can now be said to spring forth like a clear and life-giving flame of mateer spirit. It includes everyone, but it reserves a special place for the “woman” who is the Mother of him to whom the Father has entrusted the work of salvation.

Her faith evokes his first “sign” and helps to kindle the faith of the disciples. For it was meet and Just Perth [28]Sydney. Thus, from the very first moment, the Church “looked at” Mary through Jesus, just as she “looked at” Jesus through Mary. From the text of John it is evident that it is a mediation which is maternal.

In both cases her discreet yet essential presence indicates the path of “birth from the Holy Spirit. For the papal chapel, see Redemptoris Mater Chapel. Mary is present at Cana in Galilee as the Mother of Jesus, and in a significant way she contributes to that “beginning of the signs” which reveal the messianic power of her Son.

Seminari cattolici Cammino neocatecumenale.

AAS 51 [1959] – ocr

The Council expresses this when it states in another passage that Mary “has gone before,” becoming “a model of the Church in the matter of faith, charity and perfect union with Christ. With regard to Mary as Queen, cf.

It is an unending and continuous transformation between falling and rising again, between the man of sin and the man of grace and justice. For these reasons Mary is honored in the Church “with special reverence. Encyclical Letter Fulgens Corona 8 September Non sono seminari del Cammino Neocatecumenale ma, come specificano statuto e regola di vita, sono seminari diocesani alle dipendenze del vescovo locale.


The words of this liturgical antiphon encckica express the truth redemptrois the “great transformation” which the mystery of the Incarnation establishes for man.

Because she was, by the design of divine Providence, the mother who nourished the divine Redeemer, Mary became “an associate of unique nobility, and the Lord’s humble handmaid,” who “cooperated by her obedience, faith, hope and burning charity in the Savior’s work of restoring supernatural life to souls.

And so this “new motherhood of Mary,” generated by faith, is the fruit encflica the “new” love which came to definitive maturity in her at the foot of the Cross, through her sharing in the redemptive love of her Son. She puts herself “in the rexemptoris that redmptoris to say she acts as a mediatrix not as an outsider, but in her position as mother. Qua de causa is Cartusiensem Ordinem condidit, quem suo penitus imbuit spiritu iisque munivit legibus, quae Sodales ad emetiundam celeriter interioris sanctitatis asperrimaeque paenitentiae viam, quavis remota externi ministerii officiique perfunctione, efficaciter permoverent, itemque ad perseverandum, animis nunquam remissis, in eadem vitae severitate atque asperitate stimularent.

Seminario Redemptoris Mater

So that if the superiors of such Orders give ear to your appeals and set up monasteries, wherever you agree with them that they do so, they will do a thing particularly helpful to the salvation of vast pagan populations and one that, in addition, will be acceptable and agreeable to us beyond the bounds of belief. 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?

In this sense Mary, Mother of the Church, is also the Church’s model. It does not surprise us therefore that Mary occupies a privileged place in the worship or the ancient Oriental Churches with an incomparable abundance of feasts and hymns.

As a consequence of the promulgation of the Code of Canon Law inall religious Institutes had to revise their Rules or particular Constitutions, in order to present them for the examination and approbation of the Holy See.