Redemptoris Mater was published in connection with the Marian Year proclaimed by
Pope John Paul II in 1987/88. The Marian Year was, "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 ... 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." (LG 66-67) (RM
49)
Sacred Scripture is the first source of knowledge about the Mother of the Redeemer. Life-
lived-out-of-faith based on Scripture, according to the document, is the source of true Marian
spirituality. Whereas Marialis Cultus (1974) exhorted to
correct devotion that is, correct liturgical celebration and public expression of devotion
based on doctrinal criteria Redemptoris Mater aimed at formation of life
based on doctrine, hence, Marian spirituality.
The three major topics of the document are: Mary in the Mystery of Christ, The Mother
of God at the Center of the Pilgrim Church, and Maternal Mediation. The document also
explains the Marian Year, and the text treats of pastoral concerns arising from women's issues.
Redemptoris Mater gives its own statement of intention in article 1. The encyclical
is to be "a reflection on the role of Mary in the mystery of Christ and on her active and
exemplary presence in the life of the Church. For [born of a woman, Gal 4:4-6] are words which
celebrate together the love of the Father, the mission of the Son, the gift of the Spirit, the
role
of the woman from whom the Redeemer was born, and our own divine filiation, in the mystery
of the 'fullness of time.'" and "a jubilee in celebration of the birth of Mary." (RM
1)
Among a wide variety of topics discussed in the encyclical, the expression
"pilgrimage of faith" taken from Lumen Gentium 52 is developed extensively, in
Redemptoris Mater . Mary "bears within herself the radical 'newness' of faith: the
beginning of the New Covenant. (RM 17) But, this faith also experiences
the dark night: "Through this faith Mary is perfectly united with Christ in his self-emptying
... At the foot of the Cross Mary shares through faith in the shocking mystery of this self-
emptying. This is perhaps the deepest 'kenosis' of faith in human history." (RM
18) The key to Mary's religious experience, and her blessedness, is her faith.
Redemptoris Mater continues, "All those who from generation to generation accept the
apostolic witness of the Church share in that mysterious inheritance, and in a sense share in
Mary's faith." (RM 27)
Redemptoris Mater lists a variety of ways in which Mary is present in the
Church in the faith and spirituality of believers and through various traditions of families,
parishes, religious institutes, dioceses, nations, and great shrines. (RM 28) The
document explains that Mary "is present in the Church's mission, "present in the
Church's work of introducing into the world the Kingdom of her Son." (cf. LG
13)
(RM 28)
Diverse devotions including sacred art (RM 59) and prayer forms
(RM 30-34) are also given. Finally, Redemptoris Mater explains that
Marian
apostolate includes striving "energetically and constantly to bring all humanity ... back to
Christ its Head in the unity of his Spirit." (LG 13; RM 28)