These are 4 catechesis of Pope John Paul II in 1997, where is the involvement of Mary in the Redemption in 2 of them. And in other 2 is the two words of Jesus in each delivering Mary to John: "Woman, behold your son" and "Behold your Mother."
MARY AT THE FOOT OF THE CROSS, participates in the drama of redemption
Catechesis of John Paul II (2-IV-97)
1. Regina Coeli Laetare, alleluia! Queen of Heaven rejoice, alleluia!
So sings the Church during the Easter season, inviting the faithful to join the spiritual joy of Mary, Mother of the Risen. The joy of the Virgin by the resurrection of Christ is even greater when one considers its close involvement in the life of Jesus.
Mary, full availability to accept the words of the angel Gabriel, announcing that the Messiah would be the mother began taking part in the drama of redemption. Their participation in the sacrifice of His Son, revealed by Simeon at the presentation in the temple, continues not only in the episode of lost and found Jesus at the age of twelve, but also throughout his public life.
However, the association of the Virgin to Christ's mission ends in Jerusalem, at the time of the passion and death of the Redeemer. As testimony to the Fourth Gospel, in those days she was in the holy city, probably for the celebration of Passover.
2. The Council underlines the depth dimension of the presence of the Virgin on Calvary, recalling that "faithfully preserved her union with her Son unto the cross" (Lumen Gentium, 58), claiming that the union "in the work of salvation manifest from the time of Christ's virginal conception until death "(ibid., 57).
Looking
illuminated by the glow of the Resurrection, we pause to consider the accession of the Mother of the Son's redeeming Passion, which is done through participation in their pain. We return now from the perspective of the Resurrection, at the foot of the cross where Mary "suffering deeply with her son and joined their killing mother's heart full of love, gave his consent to the immolation of child as victim '(ibid., 58).
With these words the Council reminds us of the "compassion of Mary, whose heart affects everything that Jesus suffered in the soul and body, emphasizing its willingness to participate in the redeeming sacrifice and join his mother suffering the priestly offering of His Son.
addition, the conciliar text stresses that the consent given to the sacrifice of Jesus is not passive acceptance but a genuine act of love, with whom he offers his son as "victim" of atonement for the sins of all mankind.
Finally, LG makes the Virgin in relation to Christ, star of the redemptive event, specifying that, when coupled 'to slaughter', remains subordinate to her divine Son.
3. In the fourth gospel, John tells us that "beneath the cross of Jesus were his mother and his sister mother, Mary, wife of Cleophas, and Mary Magdalene "(Jn 19:25). With the verb "be", which etymologically means "to stand", "stand erect", the evangelist may want to present the dignity and strength that Mary and other women express their pain.
In particular, the fact of "being straight" the Virgin by the Cross recalls its unwavering firmness and courage in facing extraordinary suffering. In the drama of Calvary, Mary holds the faith that was strengthened during the events of his life and especially during the public life of Jesus. The Council recalls that "the Blessed Virgin advanced in her pilgrimage of faith and faithfully persevered in her union with her Son unto the cross "(Lumen Gentium, 58).
A cruel insults hurled at the crucified Messiah, she who shared his intimate arrangements, responds with forbearance and forgiveness, joining his prayer to the Father: "Forgive them for they know not what they do" (Lk 23.34 .) Participant in the sense of abandonment to the will of the Father, Jesus expressed in his last words on the cross: "Father, into thy hands I commend my spirit" (Luke 23:46), she gives way, as observed by the Council, consent of love "to the sacrifice of His Son as a victim" (Lumen Gentium, 58).
4. In this supreme "yes" of Mary shines the confident hope in the mysterious future, beginning with the death of her crucified son. The words of Jesus along the road to Jerusalem, he taught his disciples that "the Son of Man must suffer greatly and be rejected by the elders and chief priests and scribes, be killed and resurrected three days' (Mk 8:31), echoing in his heart in the hour drama of Calvary, raising the hopes and aspirations of the Resurrection.
expectancy Mary at the foot of the cross contains a stronger light the darkness that prevails in many hearts: to the redemptive sacrifice, Mary was born in the hope of the Church and humanity.
[L'Osservatore Romano, weekly edition in English, the 4-IV-97]
THE VIRGIN MARY, COOPERATING IN THE WORK OF REDEMPTION
Catechesis of John Paul II (9 -IV-97)
1. Over the centuries the Church has reflected on Mary's cooperation in the work of salvation, to further analyze their association with the redeeming sacrifice of Christ. Augustine and the Virgin gives the classification of 'collaborator' in the Redemption (cf. De Sancta Virginitate, 6, PL 40, 399), title underlines the subordinate joint and Mary Christ the Redeemer.
reflection has been developed in this regard, especially since the fifteenth century. Some feared it would put Mary on a level with Christ. In fact, the teaching of the Church clearly highlights the difference between Mother and Son in the work of salvation, illustrating the subordination of the Virgin, as cooperative, the only Redeemer.
Moreover, the apostle Paul, when he says: "We are laborers together with God" (1 Cor 3.9), holds the real possibility that man has to work with God. The cooperation of believers, which obviously excludes all equality with him, expressed in the proclamation of the Gospel and their personal contribution that is rooted in the hearts of human beings.
2. The term "cooperative" applied to Mary comes, however, a specific meaning. The cooperation of Christians in salvation takes place after the events of Calvary, whose fruits are committed to spreading through prayer and sacrifice. By contrast, Mary's participation was made during the event itself and as a mother, therefore, extends to the whole saving work of Christ. Only she was associated in this way the redemptive sacrifice that merited the salvation of all men. In union with Christ and subordinate to him, cooperated for the grace of salvation to all mankind.
The particular role played by the Virgin cooperative that relies on her divine motherhood. Engendering the One who was destined to accomplish the redemption of man, feeding, presenting it in the temple and suffering with him, while dying on the cross, "totally unique cooperated in the work of the Savior" (Lumen Gentium, 61). Although God's call to cooperate in the work of salvation is addressed to every human being, the participation of the Mother of the Saviour in the redemption of humanity is a single event and unrepeatable.
Despite the uniqueness of this condition, Mary is also the recipient of salvation. It is the first redeemed, redeemed by Christ "in the best way" in her immaculate conception (cf. Deus Ineffabilis bull of Pius IX: Act 1.605), and full of grace the Holy Spirit.
3. This statement brings us to now ask: what is the meaning of this unique cooperation of Mary in the plan of salvation? Must be sought in a particular intention of God concerning the Mother of the Redeemer, whom he called with the title of "woman" on two solemn occasions, namely at Cana and at the foot of the cross (cf. Jn 2.4, 19.26). Mary is associated with the saving work as a woman. The Lord who created man "male and female" (cf. Gen 1.27), also at Redemption wanted to put beside the New Adam New Eve. The first couple of parents took the road of sin, a new partner, the Son of God with the help of his mother, returned to mankind its original dignity.
Mary, New Eve, thus becomes the perfect icon of the Church. In the divine plan, is at the foot of the cross that redeemed humanity, in need of salvation, can make a contribution to the development of the saving work.
4. The Council is well aware of this doctrine and make it their own, highlighting the contribution of the Blessed Virgin is not only the birth of the Redeemer but also the lives of his mystical body over the centuries and until ésxaton: in the Church Mary "cooperated" and "works" (cf. Lumen Gentium, 53 and 63) in the work of salvation. Referring mystery of the Annunciation, the Council states that the Virgin of Nazareth, "embracing the saving will of God (...), gave herself totally as a handmaid of the Lord, to the person and work of her Son . With him and dependence on him, was, by the grace of God Almighty, to serving the mystery of the Redemption "(ibid., 56).
The Vatican II not only presents Mary as the "Mother of the Redeemer" but also "generous companion among all other creatures" that works "so totally unique to the work of Salvador with his obedience, faith, hope and burning love. " Remember also that the sublime fruit of this collaboration is the universal motherhood: "It is therefore our mother in the order of grace" (Lumen Gentium, 61).
Therefore, we can turn with confidence to the Blessed Virgin, imploring their help, aware of the unique mission God confided: collaborator of redemption, mission accomplished throughout his life and, in particular, at the foot of the cross.
[L'Osservatore Romano, weekly edition in English, the 11-IV-97]
"Woman, behold your son"
Catechesis of John Paul II ( 23-IV-97)
1. After recalling the presence of Mary and other women at the foot of the cross of the Lord, John relates: "When Jesus saw his mother and with her the disciple whom he loved, said his mother," Woman, I is your son. " Then he said to the disciple, "Behold your mother '" (Jn 19:26-27).
These words, particularly poignant, constitute a "revelation scene ': revealing the deep feelings of Christ in agony and carry a wealth of meaning for the faith and Christian spirituality. Indeed, the crucified Messiah, the end of his earthly life, turning to his mother and the disciple whom he loved, establishes new love between Mary and the Christian.
Those words, sometimes just interpreted as a manifestation of Jesus' filial piety toward his mother, entrusted to the future to the beloved disciple, go far beyond the need quota to solve a family problem. Indeed, careful consideration of the text, confirmed by the interpretation of many Fathers and the Church's common sense, with that dual delivery of Jesus, presents us with one of the most important for understanding the role of Mary in the economy salvation.
dying words of Jesus, in fact, reveal that its main intention is not to trust his mother to John, but give the disciple to Mary, mother and assigned a new mission. Addition, the appellation "woman", also used by Jesus at the wedding in Cana to take Mary to a new dimension of her mission as Mother, shows that the Savior's words are not the result of a simple sense of filial affection, but want to be at a higher level.
2. Jesus' death, despite causing the greatest suffering of Mary, by itself does not change their usual conditions of life. Indeed, emerging from Nazareth to begin his public life, Jesus had left her mother alone. Furthermore, the presence at the foot of the cross of her kinswoman Mary of Cleophas suggests that the Virgin had good relations with his family and relatives, which could have found the host after the death of his Son.
Jesus' words, however, assume their meaning true in the context of the salvific mission. Presented at the moment of the redemptive sacrifice, this fact gives them their highest value. In fact, the evangelist, after the words of Jesus to his mother, adds a significant clause: "When Jesus knew that everything was finished" (Jn 19:28), as if to stress that he had brought his sacrifice to entrust his mother Juan and in him all men, of which she becomes mother in the work of salvation.
3. The fact that produce the words of Jesus, ie, the motherhood of Mary with respect to the disciple, is another sign of the great love that led Jesus a dar su vida por todos los hombres. En el Calvario ese amor se manifiesta al entregar una madre, la suya, que así se convierte también en madre nuestra.
Es preciso recordar que, según la tradición, de hecho, la Virgen reconoció a Juan como hijo suyo; pero ese privilegio fue interpretado por el pueblo cristiano, ya desde el inicio, como signo de una generación espiritual referida a la humanidad entera.
La maternidad universal de María, la «Mujer» de las bodas de Caná y del Calvario, recuerda a Eva, «madre de todos los vivientes» (Gn 3,20). Sin embargo, mientras ésta había contribuido al ingreso del pecado en el mundo, la nueva Eva, María, coopera in the saving event of Redemption. Thus, in the Virgin, the figure of 'woman' is rehabilitated and motherhood takes the task of spreading among men a new life in Christ.
In preparation for this mission, the Mother asks for sacrifice, for her very painful to accept the death of his only begotten. The words of Jesus: "Woman, behold your son," Mary can sense the new maternal relationship that would extend and expand the previous. His 'yes' to this project is therefore an acceptance of Christ's sacrifice, which she generously welcomed by adhering to the divine. Although God's plan maternity Mary was destined from the beginning to spread to all mankind, only on Calvary, by the sacrifice of Christ, is manifested in its universal dimension.
The words of Jesus: "Behold your son," do what they say, being John's mother Mary and all the disciples destined to receive the gift of divine grace.
4. Jesus on the cross was not formally proclaimed the universal motherhood of Mary, but established a concrete relationship between her mother and the beloved disciple. In this option you can discover the Lord's concern that maternity is not interpreted as meaning vague, but the strong showing and Mary's personal relationship with each of the Christians.
May each one of us, precisely because this particular universal motherhood of Mary, she fully recognized his mother, leaving it with confidence to her motherly love.
[L'Osservatore Romano, weekly edition in English, the 25-IV-97]
"Behold your Mother"
Catechesis of John Paul II (7-V- 97)
1. Jesus, having entrusted his disciple John to Mary with the words: "Woman, behold your son", from the top of the cross is directed to student beloved, saying: "Behold your mother" (Jn 19:26-27). With this expression, reveals to Mary the top of her motherhood: as mother of the Savior, is also the mother of the redeemed of all members of the Mystical Body of His Son. The Virgin receives
silent elevation to this highest level of her motherhood of grace, having already given a response of faith with 'yes' in the Annunciation.
Jesus not only recommended John to take care with particular love of Mary also entrusts to recognize her as his own mother.
During the Last Supper, "the disciple whom Jesus loved" heard the commandment of the Master: "That ye love one another as I have loved you" (Jn 15:12) and, leaning his head on the bosom of the Lord, was it a unique sign of love. These experiences prepared him to understand better the words of Jesus call to be a woman who was given as a mother and love her like him with filial affection.
May all discover in the words of Jesus: "Behold your mother", the invitation to accept Mary as mother, responding as true children to her motherly love.
2. In light of this slogan, the beloved disciple, we can understand the true meaning of Marian devotion in the church community, because the cult puts Christians in the filial relationship of Jesus with his Mother, enabling them to grow in intimacy with both.
The worship of the Church renders to the Virgin is not just the result of a spontaneous initiative of believers to the exceptional value of the person and the importance of their role in the work of salvation is based on the will of Christ.
words: "Behold your mother" expressed the intention of Jesus to inspire in his disciples an attitude of love and trust in Mary, leading them to recognize her as his mother, the mother of all believers.
school in the Virgin, the disciples learn, as John, to know deeply to the Lord and bring an intimate and persevering love relationship with him. Discover also the joy of trusting in the maternal love of Mary, living as loving and obedient children.
The history of Christian piety teaches that Mary is the path that leads to Christ and that filial devotion addressed to her takes nothing away from intimacy with Jesus, on the contrary, increases it and leads to high levels of perfection.
The countless Marian shrines around the world testify to the wonders he works grace through the intercession of Mary, Mother of God and our Mother.
By using it, attracted by its tenderness, the men and women of our time find Jesus, Savior and Lord of your life.
especially the poor, tested in the most intimate, in the affections and the goods, finding refuge and peace in the Mother of God, they discover that true wealth is for all the grace of conversion and discipleship .
3. The Gospel, according to the Greek original, he continues: "And from that hour the disciple took her among his possessions" (Jn 19:27), thus underlining the prompt and generous commitment of John to the words of Jesus, and information on the attitude maintained throughout his life as a faithful guardian and child docile of the Virgin.
The time of reception is the compliance of the work of salvation. Precisely in this context begins her spiritual motherhood of Mary and the first manifestation of the new bond between her and the Lord's disciples.
John took Mary "among his possessions." This expression, rather generic, shows initiative, full of love and respect, not only to welcome Mary into his home, but above all to live the spiritual life in communion with it.
Indeed, the Greek word, translated literally "between their property" does not refer to material goods, since, as noted by John Augustine (In Ioan. Evang. Tract., 119.3) - "did not possess anything of their own" but to the spiritual benefits or gifts received from Christ: grace (Jn 1.16), the Word (Jn 12.48, 17 , 8), the Spirit (Jn 7.39, 14.17), the Eucharist (Jn 6.32-58) ... Among these gifts received by virtue of being loved by Jesus, the disciple accepts Mary as mother, engaging with it a profound communion of life (cf. Redemptoris Mater, 45, footnote 130).
May every Christian, as exemplified by the beloved disciple, "take Mary into his home" and will leave room in their daily lives, acknowledging her providential mission in the way of salvation.
[L'Osservatore Romano, weekly edition in English]
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