Redemptoris Mater – Encyclical of John Paul II on the Mother of the Redeemer (Full Text)

Redemptoris Mater

A Encíclica de João Paulo II sobre a Bem-aventurada Virgem Maria na vida da Igreja peregrina

Autor: Papa João Paulo II (Karol Wojtyla)Tipo: Carta EncíclicaData: 25 de março de 1987Tema: A Virgem Maria na vida da Igreja peregrinaIncipit: *Redemptoris Mater* («Mãe do Redentor»)Fonte: AAS 79 (1987) 361-433

Contexto Histórico

João Paulo II publicou *Redemptoris Mater* para preparar o Ano Mariano 1987-1988, o primeiro dedicado a Nossa Senhora na história da Igreja. A encíclica segue o Capítulo VIII de *Lumen Gentium* como o documento mariológico mais significativo do Magistério recente. Composta de três partes, (I) Maria no mistério de Cristo, (II) a Mãe de Deus no centro da Igreja peregrina, (III) a mediação materna, ela revela a profunda mariologia pessoal do Papa polaco, moldada pela espiritualidade de São Luís Maria de Montfort.

Texto Original Latino (Excertos Principais)

> IOANNES PAULUS PP. II > > *Redemptoris Mater*, sancta Maria Virgo, in vitam pergit Ecclesiae. Haec praesentia multiplex, quam Concilium Oecumenicum Vaticanum II mirabiliter exposuit, semper in Ecclesia viget et in eius historia variis modis exercetur. Iam vera in hoc Nostro momento historico, in quo Ecclesia ad annum bis millesimum a Christi nativitate se parat, ad eius praesentiam peculiari modo convertimur, ut eius intercessioni nos committamus. > > I. Maria no mistério de Cristo

POPE JOHN PAUL II

The Mother of the Redeemer, the Holy Virgin Mary, continues to be present in the life of the Church. This multiple presence, magnificently expressed by the Ecumenical Council of Vatican II, lives on within the Church and is exercised in various ways throughout its history. Now, in our present historical moment, as the Church prepares for the year 2000 since the birth of Christ, we turn particularly to her presence, to entrust ourselves to her intercession.

I. Mary in the Mystery of Christ

«But when the fullness of time had come, God sent his Son, born of a woman» (Gal 4:4). In speaking of the Incarnation, this expression refers to the mystery of the Woman from whom the Word became flesh.

The Blessed Virgin, predestined before the constitution of the world to be the Mother of God, whose love for humanity is the condition for the Incarnation, was part of God’s eternal economy. In exercising this role in that economy, she cooperated with the Redeemer in obediance to the faith (cf. Rom 1:5). This cooperation in the economy of grace begins with her consent given at the Annunciation.

II. The Mother of God in the Pilgrim Church

As for us, it is necessary to show briefly how this relationship between the Mother of God and the Church comes to light in the light of the Ecumenical Council of Vatican II. […] The Church contemplates Mary as the perfect mirror in which the glory of God is reflected. In this mirror, it sees what it desires to be and what it hopes to become.

III. Maternal Mediation

At this point, regarding Mary’s intercession, we can recall the wedding at Cana, where Mary’s mediation on earth is described for the first time. Saint John writes: «And seeing that they had no wine, said to him, ‘They have no wine’» (Jn 2:3). Mary’s prayer before her Son, an intercession, is a response to the needs of humanity; she wishes to offer them her help.

III. The Maternal MediationAt this point, regarding Mary’s intercession, it is legitimate to recall the Wedding at Cana, where for the first time Mary’s mediation on earth is described. Saint John writes: “And when they ran out of wine, Mary, the Mother of Jesus, said to him, ‘They have no wine'” (Jn 2:3). This prayer of Mary to her Son is an intercession: she, seeing the need of men, wishes to respond to that need.Structure of the Encyclical*Redemptoris Mater* is divided into three parts: (I) *Mary in the Mystery of Christ*, deals with Mary’s predestination, her fullness of grace, and her faith (nn. 1-24). (II) *The Mother of God in the Church’s Pilgrimage*, Mary as a figure of the Church, her presence at Pentecost, and ecumenism (nn. 25-37). (III) *The Maternal Mediation*, Mary as mediator, spiritual mother, and patron (nn. 38-52). The encyclical systematically articulates Chapter VIII of *Lumen Gentium*, developing it from a biblical, patristic, and liturgical perspective.Theological MeaningJohn Paul II introduces into *Redemptoris Mater* the category of Mary’s “*path of faith*”: she is “blessed because she believed” (Lk 1:45), and this belief precedes and accompanies the whole mystery of Christ. The encyclical is also the first papal document to address extensively the ecumenical dimension of Mariology, recovering the Eastern tradition (Theotokos) and inviting the churches of the Reformation to a Marian dialogue.Supplementary Reading* Deepen your study: Explore *Mariology*, *Dogmas Marian*, *Lumen Gentium* (ch. VIII), *Marialis Cultus*, and *Post-Graduate Mariology*.