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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Nevertheless, Mary knows that he who bears the name Jesus has been called by the angel “the Son of the Most High” cf. 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.
Seminario Redemptoris Mater
The special meaning of the Marian Year, beginning on Pentecost and ending on the redfmptoris of the Assumption, is that the Church should reflect on what the mystery of Mary reveals about the Church’s mission and hope. Bernardi Opera, V, If this election is fundamental for the accomplishment of God’s salvific designs for humanity, and if the eternal choice in Christ and the vocation to the dignity of adopted children is the destiny of everyone, then the election of Mary is wholly exceptional and unique.
He said, too, that he especially loved the aforementioned Order and the members thereof who unceasingly serve the Lord in the contemplation of divine and lofty things. We know that at the beginning of this journey Mary is present.
This he said redemptkris around on those who sat about him,” as we read in Mark 3: After ordinationthe Ordinary of their diocese may appoint them to a parish or for any other service in the diocese; he may also send them to serve in other dioceses of the world where bishops have encclicx for help.
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.
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The pope points out that this “pilgrimage” represents a constant focus for the Church and, in a sense, for all humanity. Christ the first fruits, then at his coming those who belong to Christ” 1 Cor. 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.
By a more profound study of both Mary and the Church, clarifying each by the light of the other, Christians who are eager to do what Jesus tells them-as their Mother recommends cf.
The word has been taken from the opening line of the document and means remaining in the shadow, living in solitude.
It is significant that, as he speaks to his mother from the Cross, he calls her “woman” and says to her: The Redeemer entrusts his mother to the disciple, and at the same time he gives her to him redemporis his mother. There thus exist solid points of reference to look to and follow in the context of this Marian Year. Is Jesus thereby distancing himself from his mother according to the flesh?
The Church’s journey, therefore, near the end of the second Christian Millennium, involves a renewed commitment to her mission.
At the present stage of her journey, therefore, the Church seeks to rediscover the unity of all who profess their faith in Christ, in order to show obedience to her Lord, who prayed for this unity before his Passion.
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 When we read that the messenger addresses Mary as “full of grace,” the Gospel context, which mingles revelations and ancient promises, enables us to understand that among all the “spiritual blessings in Christ” this is a special “blessing.
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 way Mary became the first of those who, “serving Christ also in others, with humility and patience lead their brothers and sisters to that King whom to serve is to reign,” and she fully obtained that “state of royal freedom” proper to Christ’s disciples: Is not Mary the first of “those who hear the word of God and do it”?
The Church, which from the beginning has modelled her earthly journey on that of the Mother of God, constantly repeats after her the words of the Magnificat. She is the first of those “little ones” of whom Jesus will say one day: 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 spatio, emendatione seu, ut aiunt, reformatione indiguerit.
Redemptoris Mater – Wikipedia
Acta Leonis XV, The Church “becomes herself a mother by accepting God’s word with fidelity. 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. As Bishop of Rome, I send to all those to whom these thoughts are addressed the kiss of peace, my greeting and my blessing in redemptorris Lord Jesus Christ.
In the act of creation God gives existence to all that is. She knows that as such she matee point out to her Son the needs of mankind, and in fact, she “has the right” to do so.
As the Council teaches, “‘The obedience of faith’ Rom. Pope john paul ii’s sixth encyclical letter, issued on the feast of the Annunciation March 25 inpresaging the Marian year Pentecost to Assumption But the Church also preserves the faith received from Christ. On the other hand, I wish to emphasize how profoundly the Catholic Church, the Orthodox Church and the ancient Churches of the East feel united by love and praise of the Theotokos.
Assumptionis Sermo, 3; Encclicz.