No. 36 (New Series)
Summer, 1998
Centenary of the Rosary Encyclicals:
1883-1898
Twelve Encyclicals by Pope Leo XIII
Proposed Dogma: " Mary: Co-Redemptrix,
Mediatrix, and Advocate."
Something to Consider Before You Sign
Books . . . and Articles
News from the Marian Library/IMRI
1997 Friends of the Marian
Library/International Marian Research Institute
Centenary of the Rosary Encyclicals:
1883-1898 Twelve Encyclicals by Pope Leo XIII
The period of preparation for the Jubilee Year 2000 is a sharing in the joy of the Virgin Mary, whose free consent to the angel's message made possible the birth of Jesus Christ--the event which is the center of the millennium celebration. Jubilee 2000 is a time of renewal-- "a special grace for the Church and all humanity"--and a time of praying for the grace of Christian unity. One hundred years ago, as the Church entered the twentieth century, the Virgin Mary played a significant part in the program of renewal and reunion proposed by the pope. In 1898, like Pope John Paul II today, Leo XIII was in the twentieth year of his pontificate (and ten years older than John Paul II is now); in that year, Leo issued what would be the last of twelve encyclicals on the rosary, a project which he had begun fifteen years earlier.
During his years as pope (1878-1903), Leo XIII wrote many significant encyclicals. His 1891 encyclical On the Condition of Labor initiated the Church's modern social teachings. He also wrote on the teaching of the philosophy of St. Thomas Aquinas in schools and seminaries, on the study of the Bible, on the Holy Spirit, and on St. Joseph; at the turn of the century, he wrote two encylicals on Christ (the Sacred Heart, the Redeemer). He addressed specific political situations in which the Church's liberties were threatened. The theme to which he returned most frequently in the final years of the last century was the rosary.
The rosary was the subject for twelve encyclicals and five .apostolic letters. Beginning in 1883 and concluding in 1898, an encyclical on the rosary appeared almost every year, usually in preparation for the month of October. In the last of the rosary encyclicals (1898), he wrote, "we have never ceased to encourage the constant use of the rosary among Christians, by publishing every year since September, 1883, an encyclical letter on this subject, besides frequently issuing decrees." ( Pope John XXIII's encyclical, Grata Recordatio (1961), spoke of the "pleasant memory" of hearing those encyclicals read every October.)
The rosary encyclicals can be divided into two groups: 1883-1885 and 1891-1898. The first group established the rosary as a public devotion. The first encyclical (1883) prescribed the public recitation of the rosary and the Litany of Loreto in Catholic churches and chapels as a special observance "for the month of October of this year." Encouraged by the reception of the observance for 1883, the encyclicals 1884 and 1885 directed that October devotions be continued. The feast of the Most Holy Rosary was given a higher liturgical standing. The invocation "Queen of the holy Rosary" was added to the Litany of Loreto. This encouragement of the public recitation of the rosary in churches conferred a new status on the rosary. "No longer," said the Ave Maria Magazine, "was the rosary a devotion best suited to the illiterate." It now was officially encouraged as public devotion.
Beginning in 1891, the encyclicals dwell on the value of the rosary and on its role within the life of the Church and of society. In these encyclicals, there is frequent reference to the perilous situation in which the Church found itself: anticlerical governments and forces opposed to religion threatened its existence. Diplomatic relations between Italy and the Holy See were nonexistent, and the pope was the "prisoner" within the Vatican walls. The Kulturkamp limited the Church in Germany and Switzerland; the governments of France and Belgium wished to obtain control of the religious schools and to expel the religious teaching congregations. Freemasonry, addressed by the pope in an encyclical, was openly hostile to the Church, and the findings of science seemed to refute long-held religious teachings.
As response to these trying times, Leo XIII followed the example of previous popes by proposing the rosary as a "weapon" which St. Dominic, eight centuries earlier, had confided to the Church. It was through the rosary that Dominic had overcome the Albigensian heresy, whose adherents lived in the southwest of France (not far removed from Lourdes). And, it was the rosary which was responsible for the victory of the Christian forces at the Battle of Lepanto against the forces of the Turks in 1571, and again at Temmeswar and Corfu in 1716. The rosary would continue to be "balm for the wounds of society" as it had been in the time of Dominic, and it would make possible the two great goals of Leo's papacy-- the renovation of Christian life and the reunion of Christendom.
Nowhere in the dozen encyclicals were there specific indications on how the rosary was to be prayed, nor was it presented as a devotion exclusively directed to the Virgin Mary. Rather, the rosary was broadly defined, just as it had been described four centuries earlier when approved in 1571 by Pius V. The essence of the rosary was "to recall the mysteries of salvation in succession, [while] the subject of meditation is mingled and interlaced with the Angelic Salutation and prayer to God the Father" (1883). Meditation on the mysteries of salvation was a short and easy method to nourish faith and to preserve it from ignorance and error (1895). The mysteries of salvation were not abstract truths but events in the lives of Jesus and Mary.
The rosary was presented both as a "school of faith" and a "school of charity." Meditation on the mysteries of salvation was to lead to conversion of heart and change of conduct. Contemplation of the mysteries was essentially a loving act of gratitude (1894), through which the heart was "filled with love . . . hope enlarged, and the desire increased for those things which Christ has prepared for such as have united themselves to Him in imitation of His example and in participation in His sufferings" (1891). Attentive consideration of the "precious memorials" of our Redeemer led to "a heart on fire with gratitude to Him" (1892).. The rosary was an expression of faith in God, the future life, the forgiveness of sins, the mysteries of the august Trinity, the Incarnation of the Word, the Divine Maternity, and others" (1896).
The rosary, the pope believed, also would influence society as a whole. The 1893 encyclical spoke of the social consequences, or the effects on society, which meditation on the mysteries of the rosary could produce. The three sets of mysteries were an antidote or a remedy for the errors afflicting society. The joyful mysteries, centered on the "hidden" life of Christ and the holy family at Nazareth, stood in contrast to the contemporary disdain for poverty and simplicity of life. The sorrowful mysteries, depicting Christ's acceptance of the cross, stood opposed to the attitude of fleeing from any hardship and suffering. Finally, the glorious mysteries--which include the resurrection, ascension, the descent of the Spirit, and assumption of the Virgin Mary--were a reminder that this life was a prelude to a future life with God.
Even when prayed privately, the rosary had a social and ecclesial dimension. Similar to the Divine Office, the Psalter of Our Lady was part of the Church's "public, constant, and universal prayer" (1897). The encyclicals frequently encouraged the sodalities or confraternities whose purpose was to promote the rosary through meetings, religious services, and processions. The last encyclical (1898) was followed by an apostolic letter with a charter for the sodalities and confraternities of the Rosary. (A recent outgrowth from confraternities are the "rosary teams" in which groups of lay people establish centers of prayer, hospitality, and evangelization.). The 1897 encyclical encouraged the development of the Living Rosary, a movement started earlier in the century by Pauline Jaricot (the founder of the Society for the Propagation of the Faith). Jaricot's Living Rosary were groups of fifteen individuals, each pledged to say one decade of the rosary a day. "The .prayers and praises, rising incessantly from the lips and hearts of so great a multitude, will be most efficacious" (1897).
In all the encyclicals, the rosary is not so much presented as a devotion directed to Mary. Instead, it is Christ, in all the facets of his life--hidden, public, final suffering and resurrection-- who "stands forth" in this prayer (1896). The rosary is principally an instrument "to expand the kingdom of Christ." It is a prayer which has been " wonderfully developed at the close of the century, for the purpose of stimulating the lagging piety of the faithful" (1897).
The rosary encyclicals show a great confidence in Mary's power and her intercession for the Church (1892). As "guardian of the faith," the Virgin Mary is able to "ward off the errors of the times" (1895). Mary is a powerful intercessor before God, a "worthy and acceptable Mediatrix to the Mediator" (1896). The encyclicals of Leo XIII are the first papal documents to speak of Mary's universal motherhood; she is the mother of all peoples--"our mother"-- and the one who could bring about the unity of the Church (1895). Through the intercession of Mary, the zeal of the Christian people would be renewed and a deeper unity produced.
None of Leo XIII's biographers have investigated the origins of his great confidence in the power of the rosary; nor have the few commentaries on the rosary encyclicals sought for the source of his inspiration. Although never referred to in the encyclicals, the great evenement of Lourdes, to use the pope's term, appears to have had a major influence on the rosary encyclicals. The land of St. Dominic was also the land of Lourdes.
Our Lady's identification of herself at Lourdes (1858) as the Immaculate Conception confirmed the dogma which Leo's predecessor, Pius IX, had proclaimed in 1854, and initiated a close bond between Rome and Lourdes. The rosary--along with penance--was central to the message of Lourdes. The Lady of Lourdes was pictured with a rosary. Following the example of Mary in the first apparition, Bernadette prepared for each of the following seventeen apparitions by praying the rosary. Lourdes was termed the "town of the rosary," and, in the nineteenth century, the rosary procession was the identifying devotion of Lourdes.
Leo's interest and concern in Lourdes is recorded in the Annales de Notre Dame de Lourdes ( in the Marian Library's Clugnet Collection). At the beginning of his pontificate (1878), Leo XIII urged the Bishop of Tarbes to build a larger church to accommodate pilgrims who were already coming in great numbers, to ensure that a critical history of the apparitions be written and a record of the healings be kept. 1883, the silver anniversary of the apparitions at Lourdes, was observed as a jubilee year both at Lourdes and at Rome. In the silver anniversary year, work began on the Basilica of the Rosary, which would replace the Basilica of the Immaculate Conception. (Based on the number of extra trains in service that year between Paris and Lourdes, the Annales estimated five hundred thousand traveled to Lourdes by train that year).
It was in 1883 that the first of the rosary encyclicals was issued calling for special observance "for this year" of October as the month of the rosary. The feast of Our Lady of Lourdes on February 11 was not established until 1892, so October--with its feast of the Holy Rosary--was an appropriate time to recall the events at Lourdes. The lofty and impersonal style of Pope Leo's encyclicals usually did not include the all the reasons motivating an announcement. For example, in 1885, an encyclical announced an extraordinary jubilee year. However, the reason for the jubilee--the fiftieth anniversary of the pope's ordination--is not mentioned in the encyclical.
At Lourdes, the new basilica, with its fifteen altars and murals depicting the mysteries of the rosary, was dedicated in 1901. Leo XIII sent an apostolic letter in the opening year of the century noting the significance of the consecration of the Basilica of the Rosary. The content of the letter was a summary of previous encyclicals on the rosary. The Rosary Basilica at Lourdes, with its fifteen altar murals depicting the mysteries of the rosary, was a summary of the Gospel--summa evangelicae doctrinae. The rosary itself was like a great basilica in which all the truths of the faith are presented.
In 1901, the Annales announced that the bonds between the Vatican and Lourdes would be even more apparent. As the Vatican was already present at Lourdes through a sculpture of Leo XIII, so now Lourdes would go the Vatican. Through the efforts of the Bishop of Tarbes and other French bishops, a replica of the grotto of the Massabielle would be constructed in the Vatican gardens. (This Lourdes grotto still stands in the Vatican gardens.)
The legacy of Pope Leo's encyclicals was that the rosary was established as a central devotion in western Catholicism.. Before Vatican II's encouragement of "active participation" in the liturgy, the rosary served as a vehicle for entering into and focusing on the mysteries of salvation as depicted in the life of Christ and the Virgin Mary. Vatican II influenced the rosary and all other devotions. All devotions were to be renewed in the spirit of the liturgy, to be "extensions of the liturgical life of the Church" (CCC 1674). The rosary complements and extends the liturgy.
The church's public liturgical worship presents a panoramic view of the whole history of salvation. The rosary, and rosary-like prayer, focus on the events of Christ's life--the incarnation, redemption, and the promise of eternal life--and on the Virgin Mary's participation in the mystery of Christ. A person praying must be the agent who actively enters into the mysteries, and not simply one before whom the celebration unfolds. The rosary is an accessible reminder of the constant prayer of the Church, the incessant prayer of God's people throughout the ages. The Psalter of Mary, as the rosary is sometimes called, is a remembrance of the Church's deepest nature as a community of continual prayer (1896).
Leo XIII's Encyclicals on Rosary:
1) Supremi apostolatus. Sept. 1, 1883- The rosary and Litany of Loreto recited in
churches "for the month of October of this year."
2) Superiore anno. August 30, 1884. The reception of the previous year's October
devotions warranted their continuation.
3) Quod auctoritate. Dec. 22, 1885. Exhortation to a greater spirit of penance and
devotion to the rosary during the upcoming extraordinary jubilee year (the pope's fiftieth
anniversary of ordination).
4) Quamquam pluries. -Aug. 15, 1889. The Prayer to St. Joseph added to the October
devotions.
5) Octobri mense. Sept. 22, 1891--The power of prayer and the efficacy of the
rosary.
6) Magnae Dei Matris. Sept. 8, 1892-- The relation of the rosary to faith and
morality.
7) Laetitiae sanctae. Sept. 8, 1893-- The social benefits of the rosary.
8) Iucunda semper. Sept. 8, 1984- The rosary as witness to Mary's intercession.
9) Adiutricem populi. Sept. 5, 1895--Mary's universal motherhood; the rosary as the way
to unity.
10) Fidentem piumque. Sept. 20, 1896--The rosary's influence on Christian faith and life.
11) Augustissimae Virginis. Sept. 12, 1897--Mary's association with Christ; the rosary
confraternities, and "living rosary."
12) Diuturni temporis. Sept. 5, 1898-- A summary of the pope's teaching on the rosary;
notice of the constitution on the rosary sodalities.
Please note: You will find several of these documents on the Internet. Where we know of their existence, we have added them to our links. You will find them at:
Leo XIII's Letters on the Rosary
Salutaris Ille. Dec. 24, 1883. The invocation "Queen of the Holy Rosary" added to the
Litany of Loreto
Saepenumero. Oct. 26, 1886. Directives for Rome's October observances.
Vos probe nostis. Sept. 20, 1887. Directives for Italy's October observances.
Ubi Primum. Oct. 2, 1898. The constitution on the rosary confraternities and
sodalities.
Parta humano generi. Sept. 8, 1901. The consecration of the Lourdes' Basilica of the
Rosary.
The debate about whether the Pope should define Mary as cordemptix is surprising. Does he really have such a project in mind? John Paul II has neither suggested it nor said anything about it. The idea comes from a brillant young American theologian, Mark Miravalle, and a zealous organization which he has successfully mobilized, attracting millions of signatures, including those of 500 bishops.
The initiative carries on the request of a Dutch visionary, Ida Peerdemann, who died in her nineties in 1996. Since May 31, 1951, she had been asking the Pope to define the "final dogma" on Mary as Co-Redeemer, Mediatrix and Advocate.
This is the formula adopted by Miravalle in his book and in the petitions he has organized. He does not quote Ida Peerdemann, probably because this would mean linking his doctrinal project with private revelations, which the Church does not favor. But while he was preparing his book, he twice went to see Ida.
The Congregation for the Doctrine of the Faith does not support this initiative. In the Vatican newspaper, L'Osservatore Romano, it published the negative response of the Pontifical Mariological Academy (to which I belong) during its Mariological Congress in Czestochowa, Poland, in August 1996. The unanimous view was that the definition was inopportune.
This may seem surprising. "If mariologists are against the Virgin Mary, what's going on," ask the signatories of the petition, acting in good faith. Mariologists are not, of course, against the Virgin Mary, but they know all too well how ambiguous these titles are--what a cause of confusion to the faithful and of scandal to Protestants they could be.
During his pontificate, Pope Pius XII planned to defined Mary as Mediatrix of All Graces, following an initial wave of petitions, supported by Cardinal Mercier and many bishops. But, for many reasons, the theologians of the Holy Office dissuaded him from doing so. Was Mary truly the mediatrix of all graces? What about those in the Old Testament, before she existed? What about sanctifying grace, which is the immediate communication of God's life in us? Pius XII gave up the idea.
He turned instead to the definition of the Assumption, which had a better foundation in the tradition and prayer of the Church. After this expert advice from his theologians, he stopped using the title Mediatrix. When one of his secretaries used it, he crossed it out and replaced it with the Latin word sequestra, which suggests the same thing more modestly. One of his reasons was the teaching of the Apostle Paul: Christ is "the unique mediator" (1 Tim 2:5). Pius XII carefully avoided appearing to contradict the Bible and pointlessly shocking the Protestants. Christ is the only mediator: he bridged the gap between divinity and humanity by uniting both in his person. Others are only intermediaries.
Later, at the Second Vatican Council, Cardinal Bea, president and founder of the Secretariat for Christian Unity, solemnly asked the council to distance itself from this title.
When I was a young priest, well before Vatican II, everyone was expecting the definition of Mary as "mediatrix," a frequent subject of sermons, which were then very "marial." I always refrained from this, despite strong ties of devotion with the Virgin. Why? Because it was poorly understood, and even unbalanced, since all the faithful then viewed Mary as mediatrix, but did not know that Christ was the mediator.
As for the title of Co-Redeemer, at Vatican II where I was theological advisor, it was whispered in the doctrinal commission that the authorities thought it inopportune to use the title, which was ambiguous and needed to be discussed. The mariologists of the commission always kept in line with this discreetly expressed wish. There was no question of such a title being sanctioned. But Vatican II did not neglect the problem. Its main document, the Constitution on the Church, Lumen Gentium, deals with it, in a profoundly biblical way (in sections 58 and 62), which, in a remarkable fashion, sets out all that is essential.
For we are all "co-operators with God" in Jesus Christ ("co-workers," St. Paul says: the Greek word is synergoi in I Cor. 3:9). Mary was the first, and has a better claim than anyone else to a unique title, since she was the foundation of the Incarnation itself, was united through her exemplary faith (Lk. 1:45) to Christ's whole mission, and was present, standing on Calvary, when Christ confirmed her role as mother in his last testament (Jn. 19:25-27). But let us not forget that Christ, the only mediator, is also the only Redeemer.
He alone is God, he alone was crucified, died and rose again, he alone fulfilled the sacrifice by his return to the Father, 40 days after Easter. There is no mediation or coredemption except in Christ and through him.
Many theologians have strongly opposed the title of Co-Redeemer for Mary, since it seems to put her on an equal footing with Christ, whereas her role is more like that of the faithful at Mass: they offer the sacrifice, as well as the priest, but only the priest can present it. Moreover, that title, theologians add, makes us forget that Mary was raised up to heaven, and, through that redemption, arrived at supreme co-operation.
To calm the arguments, Cardinal Journet said: "We are all co-redeemers." This is an ingenious solution, but has nonetheless the disadvantage of making us overlook the fact that Mary's co-operation is the first -- foundational and unique. She is the closest to Christ and the most perfectly involved with him.
The title of Co-Redeemer raises many other problems and risks many other sorts of imbalanced interpretations. For instance, at the divine level the Holy Spirit is the Co-Redeemer. Other co-operators--or, if you like, co-redeemers--including the Virgin who was the first, are so only at the human level, in him and through him.
The title of Advocate raises the same question. It is to the Holy Spirit and to him alone that Jesus Christ gives this title. "The Father will give you another Paraclete," he says (Jn. 14:16). (The Greek word is equivalent in meaning to the Latin advocatus, advocate.) If Mary can also be said to be our advocate, it is in Chirst and the Holy Spirit. It would unbalance things to define this title solemnly for her when that of the Holy Spirit is misunderstood or ignored by the faithful.
This lack of balance and display of exaggeration quite properly shock Protestants. The Orthodox have in varying degrees rejected earlier dogmatic definitions such as that of the Immaculate Conception (1854), which some Orthodox synods have condemned, even though a feast of her Conception was celebrated in the East from the seventh century. Belief in her conception as pure and immaculate came late in the West, against the strong opposition of St. Bernard of Clairvaux. The definition of the Assumption (1950), even though belief in it was and still is clearer among the Orthodox, was also the cause of objections and protest from them. There would be still greater dissention if Mary were defined as Co-Redeemer, a title foreign to the Orthodox tradition.
It would take too long to explain why and how the Orthodox have come to their positions. This explains why the Council for Christian Unity (formerly the Secretariat for Christian Unity) does not favor the definition.
Those who sign petitions "for Mary's glory" at church doors undoubtedly have good intentions, but they ignore or do not recognize these problems. They have hardly considered them at all, as I have discovered in talking to the signatories. Such pressure groups do not make for health and peace in the life of the Church.
"This risks creating a schism in the Church," a friend said to an enthusiastic signatory.
"All the better" was the reply, "it will get rid of the bad and leave the good."
Before signing these petitions, it would be better good to consider all this.
René Laurentin. (Canon Laurentin, theological consultant at Vatican II and author of over 100 books, is widely recognized as a leading authority in Marian studies.) Reprinted (with permission) from The Tablet, January 31, 1998.
Winston-Allen, Anne. Stories of the Rose: The Making of the Rosary in the Middle Ages. University Park, PA: The Pennsylvania State University Press, 1997.
Both the Bollandist scholar, Thomas Esser, and later at the turn of the last century, Herbert Thurston concluded that that the 400-year tradition attributing the rosary to St. Dominic was a case of mistaken identity (although Dominicans from the fifteenth century were its chief promoters). Since these works appeared, there has been much research on the origins and the evolution of this prayer. From about the 11th century, the recitation of 150 prayers (Pater Noster or Ave Maria) was considered a way of participating in the monastic office. From the 11th to the 14th century, many "rosary-like" prayers appeared--psalm refrains or rhymed verses interpspersed with the words of the Ave Maria.
Anne Winston-Allen's study investigates the developments which occurred from 1420 to 1520 in Germany. Here, in Cistercian circles, a "life-of-Christ" rosary developed, attributed to Dominic of Prussia, with 50 short phrases (clausulae) added to the Ave Maria. As an aid to meditation, these 50 scenes from Christ's life soon appeared on woodcuts. The Ulm Picture Rosary, containing these woodcuts, was among the earliest devotional works printed. Because, in popular recitation, it was difficult to retain the fifty points, the fifteen mysteries developed. Perhaps the most original part of Winston-Allen's work is to locate the origins of the mysteries in the statutes of the rosary confraternities.
In 1470s, rosary confraternities or sodalities flourished in Cologne, Douai, Venice. The rosary fraternities attracted thousands of members, as they fulfilled the desire for greater religious participation. Winston-Allen's work refers frequently to current literature on late medieval piety and devotion--a topic related to many Reformation issues. Ironically, the many indulgences granted to the rosary and the fraternities soon overshadowed and transformed a simple and basically contemplative prayer into a structured and unchangeable form. The author concludes that the rosary's development was not unlike a "tissue of quotations drawn from innumerable centers of culture" (Roland Barthes). It was a form of prayer which developed over several centuries drawing from many sources.
Elizondo, Virgil. Guadalupe: Mother of the New Creation. Maryknoll, NY: Orbis Press, 1997.
The book presents a translation, from the Spanish, of the Nican Mopohua, a poetic account of the Guadalupe events of 1531. This masterpiece of Nahuatl literature is a work of great harmony, depth, and beauty. To this account, Fr. Elizondo provides an extended and enthusiastic commentary pointing out the epic qualities of the work and the great significance of Guadalupe for evangelization.
"It was already beginning to dawn" indicates both the arrival of the Gospel and new harmony between peoples and cultures which Guadalupe foretold. Juan Diego is a symbol of the native peoples, at once "most abandoned, most beloved." The flowers and the singing of birds which are highlighted in the narrative communicate more effectively to native peoples than the abstractions of the European theology. The bishop's delay in receiving and speaking to Juan Diego is symptomatic of the treatment which the poor and the natives have received and continue to receive. The healing of Juan Diego's uncle, Juan Bernadino, is a sign that the old life which Spaniards wished to destroy would be transformed and ennobled. The conversion of the bishop is a symbol of the conversion of the European (White) Church to understanding the gifts of native peoples.
In the Nican Mopohua and the commentary, Guadalupe is much more than a Marian apparition; it is a model for harmonious equilibrium, solidarity and fraternity. The book relies on and reflects much of the recent literature on inculturation and Latino theology. The heart of this book is personal witness to the power of the image of the Virgin of Guadalupe (La Morenita). The work amply demonstrated the influence Guadalupe has had on Mexican identity.
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Fr. Louis A. Bonacci, S.J. (Xavier University, Cincinnati, OH) successfully defended on February 28, 1998, his doctoral dissertation, "A Study of the Images of Mary and Women in the Life and Works of St. Ignatius Loyola with Explorations in Jungian Psyuchology and Feminist Theology." Fr. Johann G.Roten, S.M., was the thesis director.
Sister M. Jean Frisk successfully defended on May 9, 1998 her dissertation for the Licentiate in Sacred Theology with Specialization in Marian Studies: "Mary in Catechesis: A Comparative Study Between Magisterial Catechetical Documents and Religion Textbooks for Elementary Schools in the United States, 1956-1998." Fr. Johann G.Roten, S.M., was the thesis director.
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