Redemptoris Mater - The Mother of the Redeemer - Encyclical of Blessed John Paul II - In Honor of His Beatification

PART III - MATERNAL MEDIATION

1. Mary, the Handmaid of the Lord

38. The Church knows and teaches with Saint Paul that there is only one mediator: "For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all" (1 Tim. 2:5-6). "The maternal role of Mary towards people in no way obscures or diminishes the unique mediation of Christ, but rather shows its power":⁹⁴ it is mediation in Christ.

The Church knows and teaches that "all the saving influences of the Blessed Virgin on mankind originate...from the divine pleasure. They flow forth from the superabundance of the merits of Christ, rest on his mediation, depend entirely on it, and draw all their power from it. In no way do they impede the immediate union of the faithful with Christ. Rather, they foster this union."⁹⁵ This saving influence is sustained by the Holy Spirit, who, just as he overshadowed the Virgin Mary when he began in her the divine motherhood, in a similar way constantly sustains her solicitude for the brothers and sisters of her Son.

In effect, Mary's mediation is intimately linked with her motherhood. 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.⁹⁶ In fact, while it is true that "no creature could ever be classed with the Incarnate Word and Redeemer," at the same time "the unique mediation of the Redeemer does not exclude but rather gives rise among creatures to a manifold cooperation which is but a sharing in this unique source." And thus "the one goodness of God is in reality communicated diversely to his creatures."⁹⁷

The teaching of the Second Vatican Council presents the truth of Mary's mediation as "a sharing in the one unique source that is the mediation of Christ himself." Thus we read: "The Church does not hesitate to profess this subordinate role of Mary. She experiences it continuously and commends it to the hearts of the faithful, so that, encouraged by this maternal help, they may more closely adhere to the Mediator and Redeemer."⁹⁸ This role is at the same time special and extraordinary. It flows from her divine motherhood and can be understood and lived in faith only on the basis of the full truth of this motherhood. Since by virtue of divine election Mary is the earthly Mother of the Father's consubstantial Son and his "generous companion" in the work of redemption "she is a mother to us in the order of grace."⁹⁹ This role constitutes a real dimension of her presence in the saving mystery of Christ and the Church.

39. From this point of view we must consider once more the fundamental event in the economy of salvation, namely the Incarnation of the Word at the moment of the Annunciation. It is significant that Mary, recognizing in the words of the divine messenger the will of the Most High and submitting to his power, says: "Behold, I am the handmaid of the Lord; let it be to me according to your word" (Lk. 1:38). The first moment of submission to the one mediation "between God and men"-the mediation of Jesus Christ-is the Virgin of Nazareth's acceptance of motherhood. Mary consents to God's choice, in order to become through the power of the Holy Spirit the Mother of the Son of God. It can be said that a consent to motherhood is above all a result of her total selfgiving to God in virginity. 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. By virtue of this love, Mary wished to be always and in all things "given to God," living in virginity. The words "Behold, I am the handmaid of the Lord" express the fact that from the outset she accepted and understood her own motherhood as a total gift of self, a gift of her person to the service of the saving plans of the Most High. And to the very end she lived her entire maternal sharing in the life of Jesus Christ, her Son, in a way that matched her vocation to virginity.

Mary's motherhood, completely pervaded by her spousal attitude as the "handmaid of the Lord," constitutes the first and fundamental dimension of that mediation which the Church confesses and proclaims in her regard¹⁰⁰ and continually "commends to the hearts of the faithful," since the Church has great trust in her. For it must be recognized that before anyone else it was God himself, the Eternal Father, who entrusted himself to the Virgin of Nazareth, giving her his own Son in the mystery of the Incarnation. Her election to the supreme office and dignity of Mother of the Son of God refers, on the ontological level, to the very reality of the union of the two natures in the person of the Word (hypostatic union). This basic fact of being the Mother of the Son of God is from the very beginning a complete openness to the person of Christ, to his whole work, to his whole mission. The words "Behold, I am the handmaid of the Lord" testify to Mary's openness of spirit: she perfectly unites in herself the love proper to virginity and the love characteristic of motherhood, which are joined and, as it were, fused together.

For this reason Mary became not only the "nursing mother" of the Son of Man but also the "associate of unique nobility"¹⁰¹ of the Messiah and Redeemer. 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. Along the path of this collaboration with the work of her Son, the Redeemer, Mary's motherhood itself underwent a singular transformation, becoming ever more imbued with "burning charity" towards all those to whom Christ's mission was directed. Through this "burning charity," which sought to achieve, in union with Christ, the restoration of "supernatural life to souls,"¹⁰² Mary entered, in a way all her own, into the one mediation "between God and men" which is the mediation of the man Christ Jesus. If she was the first to experience within herself the supernatural consequences of this one mediation-in the Annunciation she had been greeted 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. And such cooperation is precisely this mediation subordinated to the mediation of Christ.

In Mary's case we have a special and exceptional mediation, based upon her "fullness of grace," which was expressed in the complete willingness of the "handmaid of the Lord." In response to this interior willingness of his Mother, Jesus Christ prepared her ever more completely to become for all people their "mother in the order of grace." This is indicated, at least indirectly, by certain details noted by the Synoptics (cf. Lk. 11:28; 8:20-21; Mk. 3:32-35; Mt. 12:47-50) and still more so by the Gospel of John (cf. 2:1-12; 19:25-27), which I have already mentioned. Particularly eloquent in this regard are the words spoken by Jesus on the Cross to Mary and John.

40. 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. She was not only the one who "advanced in her pilgrimage of faith" and loyally persevered in her union with her Son "unto the Cross," but she was also the "handmaid of the Lord," left by her Son as Mother in the midst of the infant Church: "Behold your mother." Thus there began to develop a special bond between this Mother and the Church. For the infant Church was the fruit of the Cross and Resurrection of her Son. Mary, who from the beginning had given herself without reserve to the person and work of her Son, could not but pour out upon the Church, from the very beginning, her maternal self-giving. After her Son's departure, her motherhood remains in the Church as maternal mediation: interceding for all her children, the Mother cooperates in the saving work of her Son, the Redeemer of the world. In fact the Council teaches that the "motherhood of Mary in the order of grace...will last without interruption until the eternal fulfillment of all the elect."¹⁰³ With the redeeming death of her Son, the maternal mediation of the handmaid of the Lord took on a universal dimension, for the work of redemption embraces the whole of humanity. Thus there is manifested in a singular way the efficacy of the one and universal mediation of Christ "between God and men" Mary's cooperation shares, in its subordinate character, in the universality of the mediation of the Redeemer, the one Mediator. This is clearly indicated by the Council in the words quoted above.

"For," the text goes on, "taken up to heaven, she did not lay aside this saving role, but by her manifold acts of intercession continues to win for us gifts of eternal salvation."¹⁰⁴ With this character of "intercession," first manifested at Cana in Galilee, Mary's mediation continues in the history of the Church and the world. We read that Mary "by her maternal charity, cares for the brethren of her Son who still journey on earth surrounded by dangers and difficulties, until they are led to their happy homeland."¹⁰⁵ In this way Mary's motherhood continues unceasingly in the Church as the mediation which intercedes, and the Church expresses her faith in this truth by invoking Mary "under the titles of Advocate, Auxiliatrix, Adjutrix and Mediatrix."¹⁰⁶

41. Through her mediation, subordinate to that of the Redeemer, Mary contributes in a special way to the union of the pilgrim Church on earth with the eschatological and heavenly reality of the Communion of Saints, since she has already been "assumed into heaven."¹⁰⁷ The truth of the Assumption, defined by Pius XII, is reaffirmed by the Second Vatican Council, which thus expresses the Church's faith: "Preserved free from all guilt of original sin, the Immaculate Virgin was taken up body and soul into heavenly glory upon the completion of her earthly sojourn. She was exalted by the Lord as Queen of the Universe, in order that she might be the more thoroughly conformed to her Son, the Lord of lords (cf. Rev. 19:16) and the conqueror of sin and death."¹⁰⁸ In this teaching Pius XII was in continuity with Tradition, which has found many different expressions in the history of the Church, both in the East and in the West.

By the mystery of the Assumption into heaven there were definitively accomplished in Mary all the effects of the one mediation of Christ the Redeemer of the world and Risen Lord: "In Christ shall all be made alive. But each in his own order: Christ the first fruits, then at his coming those who belong to Christ" (1 Cor. 15:22-23). In the mystery of the Assumption is expressed the faith of the Church, according to which Mary is "united by a close and indissoluble bond" to Christ, for, if as Virgin and Mother she was singularly united with him in his first coming, so through her continued collaboration with him she will also be united with him in expectation of the second; "redeemed in an especially sublime manner by reason of the merits of her Son,"¹⁰⁹ she also has that specifically maternal role of mediatrix of mercy at his final coming, when all those who belong to Christ "shall be made alive," when "the last enemy to be destroyed is death" (1 Cor. 15:26)."¹¹⁰

Connected with this exaltation of the noble "Daughter of Sion"¹¹¹ through her Assumption into heaven is the mystery of her eternal glory. For the Mother of Christ is glorified as "Queen of the Universe."¹¹² She who at the Annunciation called herself the "handmaid of the Lord" remained throughout her earthly life faithful to what this name expresses. In this she confirmed that she was a true "disciple" of Christ, who strongly emphasized that his mission was one of service: the Son of Man came not to be served but to serve, and to give his life as a ransom for many" (Mt. 20:28). 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,"¹¹³ and she fully obtained that "state of royal freedom" proper to Christ's disciples: to serve means to reign!

"Christ obeyed even at the cost of death, and was therefore raised up by the Father (cf. Phil. 2:8-9). Thus he entered into the glory of his kingdom. To him all things are made subject until he subjects himself and all created things to the Father, that God may be all in all (cf. 1 Cor. 15:27-28)."¹¹⁴ Mary, the handmaid of the Lord, has a share in this Kingdom of the Son.¹¹⁵ The glory of serving does not cease to be her royal exaltation: assumed into heaven, she does not cease her saving service, which expresses her maternal mediation "until the eternal fulfillment of all the elect."¹¹⁶ Thus, she who here on earth "loyally preserved in her union with her Son unto the Cross," continues to remain united with him, while now "all things are subjected to him, until he subjects to the Father himself and all things." Thus in her Assumption into heaven, Mary is as it were clothed by the whole reality of the Communion of Saints, and her very union with the Son in glory is wholly oriented towards the definitive fullness of the Kingdom, when "God will be all in all."

In this phase too Mary's maternal mediation does not cease to be subordinate to him who is the one Mediator, until the final realization of "the fullness of time," that is to say until "all things are united in Christ" (cf. Eph. 1:10).

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94. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 60.

95. Ibid., 60.

96. Cf. the formula of mediatrix "ad Mediatorem" of Saint Bernard, In Dominica infra oct. Assumptionis Sermo, 2: S. Bernardi Opera, V, 1968, 263. Mary as a pure mirror sends back to her Son all the glory and honor which she receives: Id., In Nativitate B. Mariae Sermo-De Aquaeductu, 12: ed. cit., 283.

97. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 62.

98. Ibid., 62.

99. Ibid., 61.

100. Ibid., 62.

101. Ibid., 61.

102. Ibid., 61.

103. Ibid., 62.

104. Ibid., 62.

105. Ibid., 62; in her prayer too the Church recognizes and celebrates Mary's "maternal role": it is a role "of intercession and forgiveness, petition and grace, reconciliation and peace" (cf. Preface of the Mass of the Blessed Virgin Mary, Mother and Mediatrix of Grace, in Collectio Missarum de Beata Maria Virgine, ed. typ. 1987, I, 120).

106. Ibid., 62.

107. Ibid., 62; cf. Saint John Damascene, Hom. in Dormitionem, I, 11; II, 2, 14; III, 2: S. Ch. 80, 111f.; 127-131; 157-161; 181-185; Saint Bernard, In Assumptione Beatae Mariae Sermo, 1-2: S. Bernardi Opera, V, 1968, 228-238.

108. Dogmatic Constitution on the Church Lumen Gentium, 59; cf. Pope Pius XII, Apostolic Constitution Munificentissimus Deus (1 November 1950): AAS 42 (1950) 769-771; Saint Bernard presents Mary immersed in the splendor of the Son's glory: In Dominica infra oct. Assumptionis Sermo, 3; S. Bernardi Opera, V, 1968, 263f.

109. Dogmatic Constitution on the Church Lumen Gentium, 53.

110. On this particular aspect of Mary's mediation as implorer of clemency from the "Son as Judge," cf. Saint Bernard, In Dominica infra oct. Assumptionis Sermo, 1-2: S. Bernardi Opera, V, 1968, 262f; Pope Leo XIII, Encyclical Epistle Octobri Mense (22 September 1891): Acta Leonis, XI, 299-315.

111. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 55.

112. Ibid., 59.

113. Ibid., 36.

114. Ibid., 36.

115. With regard to Mary as Queen, cf. Saint John Damascene, Hom. in Nativitatem, 6; 12; Hom. in Dormitionem, 1, 2, 12, 14; II, 11;III, 4: S. Ch. 80, 59f.; 77f.; 83f.; 113f.; 117; 151f.; 189-193.

116. Second Vatican Ecumenical Council. Dogmatic Constitution on the Church Lumen Gentium, 62.

Redemptoris Mater - The Mother of the Redeemer - Encyclical of Blessed John Paul II - In Honor of His Beatification

3. The meaning of the Marian Year

48. It is precisely the special bond between humanity and this Mother which has led me to proclaim a Marian Year in the Church, in this period before the end of the Second Millennium since Christ's birth, a similar initiative was taken in the past. when Pius XII proclaimed 1954 as a Marian Year, in order to highlight the exceptional holiness of the Mother of Christ as expressed in the mysteries of her Immaculate Conception (defined exactly a century before) and of her Assumption into heaven.¹⁴¹

Now, following the line of the Second Vatican Council, I wish to emphasize the special presence of the Mother of God in the mystery of Christ and his Church. For this is a fundamental dimension emerging from the Mariology of the Council, the end of which is now more than twenty years behind us. The Extraordinary Synod of Bishops held in 1985 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.

In this context, the Marian Year is meant to promote a new and more careful reading of what the Council said about the Blessed Virgin Mary, Mother of God, in the mystery of Christ and of the Church, the topic to which the contents of this Encyclical are devoted. Here we speak not only of the doctrine of faith but also of the life of faith, and thus of authentic "Marian spirituality," seen in the light of Tradition, and especially the spirituality to which the Council exhorts us.¹⁴² Furthermore, Marian spirituality, like its corresponding devotion, finds a very rich source in the historical experience of individuals and of the various Christian communities present among the different peoples and nations of the world. In this regard, I would like to recall, among the many witnesses and teachers of this spirituality, the figure of Saint Louis Marie Grignion de Montfort,¹⁴³ who proposes consecration to Christ through the hands of Mary, as an effective means for Christians to live faithfully their baptismal commitments. I am pleased to note that in our own time too new manifestations of this spirituality and devotion are not lacking.

There thus exist solid points of reference to look to and follow in the context of this Marian Year.

49. This Marian Year will begin on the Solemnity of Pentecost, on June 7 next. For it is a question not only of recalling that Mary "preceded" the entry of Christ the Lord into the history of the human family, but also of emphasizing, in the light of Mary, that from the moment when the mystery of the Incarnation was accomplished, human history entered "the fullness of time," and that the Church is the sign of this fullness. As the People of God, the Church makes her pilgrim way towards eternity through faith, in the midst of all the peoples and nations, beginning from the day of Pentecost. 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. She is also the one who, precisely as the "handmaid of the Lord," cooperates unceasingly with the work of salvation accomplished by Christ, her Son.

Thus by means of this Marian Year the Church is called not only to remember everything in her past that testifies to the special maternal cooperation of the Mother of God in the work of salvation in Christ the lord, but also, on her own part, to prepare for the future the paths of this cooperation. For the end of the second Christian Millennium opens up as a new prospect.

50. As has already been mentioned, also among our divided brethren many honor and celebrate the Mother of the Lord, especially among the Orientals. It is a Marian light cast upon ecumenism. In particular, I wish to mention once more that during the Marian Year there will occur the Millennium of the Baptism of Saint Vladimir, Grand Duke of Kiev [988]. This marked the beginning of Christianity in the territories of what was then called Rus', and subsequently in other territories of Eastern Europe. In this way, through the work of evangelization, Christianity spread beyond Europe, as far as the northern territories of the Asian continent. 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...with ardent emotion and devout mind concur in reverencing the Mother of God, ever Virgin."¹⁴⁴ Even though we are still experiencing the painful effects of the separation which took place some decades later [1054], we can say that in the presence of the Mother of Christ we feel that we are true brothers and sisters within that messianic People, which is called to be the one family of God on earth. As I announced at the beginning of the New Year "We desire to reconfirm this universal inheritance of all the Sons and daughters of this earth."¹⁴⁵

In announcing the Year of Mary, I also indicated that it will end next year on the Solemnity of the Assumption of the Blessed Virgin into heaven, in order to emphasize the "great sign in heaven" spoken of by the Apocalypse. In this way we also wish to respond to the exhortation of the Council, which looks to Mary as "a sign of sure hope and solace for the pilgrim People of God." And the Council expresses this exhortation in the following words: "Let the entire body of the faithful pour forth persevering prayer to the Mother of God and Mother of mankind. Let them implore that she who aided the beginning of the Church by her prayers may now, exalted as she is in heaven above all the saints and angels, intercede with her Son in the fellowship of all the saints. May she do so until all the peoples of the human family, whether they are honored with the name of Christian or whether they still do not know their Savior, are happily gathered together in peace and harmony into the one People of God, for the glory of the Most Holy and Undivided Trinity."¹⁴⁶

51. At the end of the daily Liturgy of the Hours, among the invocations addressed to Mary by the Church is the following:

"Loving Mother of the Redeemer, gate of heaven, star of the sea,
assist your people who have fallen yet strive to rise again.
To the wonderment of nature you bore your Creator!"

"To the wonderment of nature"! These words of the antiphon express that wonderment of faith which accompanies the mystery of Mary's divine motherhood. In a sense, it does so in the heart of the whole of creation, and, directly, in the heart of the whole People of God, in the heart of the Church. How wonderfully far God has gone, the Creator and Lord of all things, in the "revelation of himself" to man!¹⁴⁷ How clearly he has bridged all the spaces of that infinite "distance" which separates the Creator from the creature! If in himself he remains ineffable and unsearchable, still more ineffable and unsearchable is he in the reality of the Incarnation of the Word, who became man through the Virgin of Nazareth.

If he has eternally willed to call man to share in the divine nature (cf. 2 Pt. 1:4), it can be said that he has matched the "divinization" of man to humanity's historical conditions, so that even after sin he is ready to restore at a great price the eternal plan of his love through the "humanization" of his Son, who is of the same being as himself. The whole of creation, and more directly man himself, cannot fail to be amazed at this gift in which he has become a sharer, in the Holy Spirit: "God so loved the world that he gave his only Son" (Jn. 3:16).

At the center of this mystery, in the midst of this wonderment of faith, stands Mary. As the loving Mother of the Redeemer, she was the first to experience it: "To the wonderment of nature you bore your Creator"!

52. The words of this liturgical antiphon also express the truth of the "great transformation" which the mystery of the Incarnation establishes for man. It is a transformation which belongs to his entire history, from that beginning which is revealed to us in the first chapters of Genesis until the final end, in the perspective of the end of the world, of which Jesus has revealed to us "neither the day nor the hour" (Mt. 25:13). It is an unending and continuous transformation between falling and rising again, between the man of sin and the man of grace and justice. The Advent liturgy in particular is at the very heart of this transformation and captures its unceasing "here and now" when it exclaims: "Assist your people who have fallen yet strive to rise again"!

These words apply to every individual, every community, to nations and peoples, and to the generations and epochs of human history, to our own epoch, to these years of the Millennium which is drawing to a close: "Assist, yes assist, your people who have fallen"!

This is the invocation addressed to Mary, the "loving Mother of the Redeemer," the invocation addressed to Christ, who through Mary entered human history. Year alter year the antiphon rises to Mary, evoking that moment which saw the accomplishment of this essential historical transformation, which irreversibly continues: the transformation from "falling" to "rising."

Mankind has made wonderful discoveries and achieved extraordinary results in the fields of science and technology. It has made great advances along the path of progress and civilization, and in recent times one could say that it has succeeded in speeding up the pace of history. But the fundamental transformation, the one which can be called "original," constantly accompanies man's journey, and through all the events of history accompanies each and every individual. It is the transformation from "falling" to "rising," from death to life. It is also a constant challenge to people's consciences, a challenge to man's whole historical awareness: the challenge to follow the path of "not falling" in ways that are ever old and ever new, and of "rising again" if a fall has occurred.

As she goes forward with the whole of humanity towards the frontier between the two Millennia, the Church, for her part, with the whole community of believers and in union with all men and women of good will, takes up the great challenge contained in these words of the Marian antiphon: "the people who have fallen yet strive to rise again," and she addresses both the Redeemer and his Mother with the plea: "Assist us." For, as this prayer attests, the Church sees the Blessed Mother of God in the saving mystery of Christ and in her own mystery. She sees Mary deeply rooted in humanity's history, in man's eternal vocation according to the providential plan which God has made for him from eternity She sees Mary maternally present and sharing in the many complicated problems which today beset the lives of individuals, families and nations; she sees her helping the Christian people in the constant struggle between good and evil, to ensure that it "does not fall," or, if it has fallen, that it "rises again."

I hope with all my heart that the reflections contained in the present Encyclical will also serve to renew this vision in the hearts of all believers.

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 our Lord Jesus Christ. Amen.

Given in Rome, at Saint Peter's, on March 25, the Solemnity of the Annunciation of the Lord, in the year 1987, the ninth of my Pontificate.

JOHN PAUL II

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141. Cf. Encyclical Letter Fulgens Corona (8 September 1953): AAS 45 (1953) 577-592. Pius X with his Encyclical Letter Ad Diem Illum (2 February 1904), on the occasion of the 50th anniversary of the dogmatic definition of the Immaculate Conception of the Blessed Virgin Mary, had proclaimed an Extraordinary jubilee of a few months; Pii X P. M. Acta, I, 147-166.

142. Cf. Dogmatic Constitution on the Church Lumen Gentium, 66-67.

143. Saint Louis Marie Grignion de Montfort, Traite de la varie devotion a la sainte Vierge. This saint can rightly be linked with the figure of Saint Alfonso Maria de' Liguori, the second centenary of whose death occurs this year; cf. among his works Le glorie di Maria.

144. Dogmatic Constitution on the Church Lumen Gentium, 69.

145. Homily on 1 January 1987.

146. Dogmatic Constitution on the Church Lumen Gentium, 69.

147. Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, 2: "Through this revelation...the invisible God...out of the abundance of his love speaks to men as friends...and lives among them..., so that he may invite and take them into fellowship with himself."