chosen by God to be the spotless Mother of his only begotten Son 17
|
General Catechetical Directory, 1971
|
Because she is the Mother of God and "mother
to us in the order of grace"
(LG, 61) 68
|
|
Basic Teaching for Catholic Education
(USA), 1973 |
[ special gift from God] being Mother of God
24
|
|
Behold Your Mother (USA), 1973
|
Mary of Nazareth, the "predestined mother"
who would not merely "contribute to life" but bring into the world
the One who is Life itself and who renews all things. 20
Blessed be the great Mother of God (Divine Praises) 10
The merciful Father intervenes in human history to send the new Adam, born of the Virgin
Mary through the power of the Spirit.
24
eternally predestined, in conjunction with the Incarnation of the divine Word to be the
Mother of God" (LG 61, repeating Pope
Pius IX) 55
In the liturgy "we honor Mary the ever-virgin Mother of Jesus Christ our Lord and God"
(Eucharistic Prayer 1); "Mary, the virgin Mother of God" (Prayers 11 and
111);
and "the Virgin Mary, the Mother
of God." (Prayer IV) 62
the title "Mother of God," which was declared to be the faith of the Church at the Third
Ecumenical Council, held at Ephesus, in
431 AD 62 [See also 106]
no other formula makes so evident the intimate link between devotion to the Virgin Mary
and belief in the Incarnation 62
prayer, "We fly to thy patronage, O holy Mother of God" [maybe 3 c] 62
By God's call and her free response in the power of his grace, Mary became the Mother of
Jesus, Son of God made man, and thus truly "Mother of God." 114
More on Mother of God 63-64, 106
[especially Constantinople, Ephesus 431, Chalcedon 451, II Constantinople 553 and a
further quote of St. Cyril of Alexandria]
- Mother of God [use in eastern liturgy] 90
|
Marialis Cultus, 1974
|
[1 Jan, liturgical celebration of, one of four
Marian solemnities in revised liturgy] 5, 6, 11
[liturgy, doctrinal theme] 11
|
Sharing the Light of Faith (USA), 1979 |
Special gifts bestowed on her by God include her vocation as mother of God. 106
|
Redemptor Hominis, 1979
|
Nobody has been brought into it [the mystery
of the Redemption] by God himself as Mary has. It is in this that
the exceptional character of the grace of the divine Motherhood consists.
Not only is the dignity of this Motherhood unique and unrepeatable in the history of the
human race, but Mary's participation,
due to the Maternity, in God's plan for man's salvation through the mystery of the Redemption is
also unique in profundity and range
of action. Final paragraph.
|
Catechesi Tradendae, 1979
|
Mother of God [listed as: give full place (to
this teaching)] 30
|
Dominum et Vivificantem, 1986
|
In the magnificent confession of the fatherhood
of God, Jesus of Nazareth also manifests himself, his divinity "I:"
for he is the Son "of the same substance," and therefore "no one knows who the Son is except the
Son," that Son who "for us and for our salvation" became man by the power of the Holy Spirit and was born of the virgin whose
name was Mary. 21
|
Redemptoris Mater, 1987
|
"The Father of mercies willed that the consent
of the predestined Mother
should precede the Incarnation." (LG
56) 13
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. 39
[See C. Neumann, S.M., MS, 1988, 162: relied on; not entrusted]
|
The VM in Intellectual and Spiritual
Formation, 1988 |
[Creed]
The first symbols of the faith and, successively, the dogmatic formulas of the Councils of
Constantinople (381), of Ephesus (431) and of Chalcedon (451) are
- evidence of the developing appreciation of the mystery of Christ, true God and true man,
- at the same time of the progressive discovery of the role of Mary in the mystery of the Incarnation, a discovery which led
to the dogmatic definition of Mary's divine and virginal motherhood. 2
Mary, therefore, who, by her condition, was the Handmaid of the Lord [relationship to the
Father] (cf. Lk 1:38,48), "received the Word of God in her heart and in her body, and gave life to the world," becoming by grace "
Mother of God." (cf. LG 53). 6
For Christ, and therefore also for the Church, God willed and predestined the Virgin from all eternity. 9
post-conciliar debate to a more suitable illustration of dogmas brought about in: ... on the
Incarnation of the Word (dogma of the
virginal conception of Christ, dogma of the divine maternity) ... 12
|
Mulieris Dignitatem, 1988
|
The particular union of the "Theotokos" with
God - which fulfills in the most eminent manner the supernatural
predestination to union with the Father which is granted to every human being (filii in Filio) - is
a pure grace and, as such, a gift of the Spirit. [see also free will] 4
This divine motherhood ... is an altogether unforeseen response to the human expectation of
women in Israel; it comes to Mary as a gift from God himself. ... it is a sign of eschatological hope. 20
|
Tertio Millennio Adveniente, 1994
|
The Father chose her for a unique mission in
the history of salvation: that of being the Mother of the long-awaited Savior. 54
|
Catechism of the Catholic Church,
1994
Fidei Depositum, 1992
|
466, 467, 469, 495, 509, 529, 975, Creed, 1138 |
Novo Millennio Ineunte, 2001
|
- Yes, Jesus is true God and true man! Like
the Apostle Thomas, the Church is constantly invited by Christ to touch his wounds, to recognize,
that is, the fullness of his humanity taken from Mary, given up to death, transfigured by the
Resurrection: "Put your finger here, and see my hands; and put out your hand, and place it in my
side." (Jn 20:27) 21
|
|
Rosarium Virginis Mariae, 2002
|
- If it is the Father's plan to unite all things
in Christ (cf. Eph 1:10), then the whole of the universe is in some way touched by the divine
favor with which the Father looks upon Mary and makes her the Mother of his Son. 20
- The first part of the Hail Mary, drawn from the words spoken to Mary by the Angel Gabriel
and by St. Elizabeth, is a contemplation in adoration of the mystery accomplished in the
Virgin of Nazareth. These words express, so to speak, the wonder of heaven and earth; they
could be said to give us a glimpse of God's own wonderment as he contemplates his
"masterpiece" - the Incarnation of the Son in the womb of the Virgin Mary. If we recall how, in
the Book of Genesis, God "saw all that he had made," (Gen 1:31) we can find here an echo of
that "pathos with which God, at the dawn of creation, looked upon the work of his hands."
(Letter to Artists, April 4, 1996) The repetition of the Hail Mary in the Rosary gives us a share
in God's own wonder and pleasure: in jubilant amazement we acknowledge the greatest miracle
of history. 33
|
Ecclesia de Eucharistia, 2003
|
- It is not by chance that the Eastern Anaphoras and the Latin Eucharistic Prayers honor Mary,
the ever-Virgin Mother of Jesus Christ our Lord and God, the angels, the holy apostles, the
glorious martyrs and all the saints. 19
- In a certain sense Mary lived her Eucharistic faith even before the institution of the
Eucharist, by the very fact that she offered her virginal womb for the Incarnation of God's Word.
The Eucharist, while commemorating the passion and resurrection, is also in continuity with the
incarnation. (2-2) 55
- Mary was asked to believe that the One whom she conceived "through the Holy Spirit" was
"the Son of God." (Lk 1:30-35) In continuity with the Virgin's faith, in the Eucharistic mystery
we are asked to believe that the same Jesus Christ, Son of God and Son of Mary, becomes
present in his full humanity and divinity under the signs of bread and wine. (3-1, 6-2b)
55
|