AAS 80 - La Santa Sede

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1660 Acta Apostolicae Sedis - Commentarium Officiale cilium, a sententia Nestorii dissentiens, qui putabat Mariam matrem esse solummodo Iesu hominis, in lumine collocavit essentialem significationem maternitatis Mariae Virginis. In annuntiatione, respondendo « fiat », Maria virum concepit, qui erat Dei Filius, consubstantialis Patri. Est ergo vere Mater Dei, quandoquidem maternitas ad totam personam attinet, nec ad solum corpus nec ad solam humanam « naturam ». Ita nomen « Theotokos » — Mater Dei — factum est nomen pro prium coniunctionis cum Deo, Mariae Virgini concessae. Peculiaris Dei Genetricis cum Deo coniunctio, quae excel lentissimo modo perficit supernaturalem praedestinationem ad coniunctionem cum Patre omni homini datam (« filio in Fi lio »), mera gratia est et, qua talis, Spiritus donum. At simul, per responsionem fidei, Maria liberam suam voluntatem ex primit, ideoque plenam suam femineam eventus Incarnationis participationem. Per suum « fiat » Maria verum subiectum fit eius cum Deo coniunctionis, quae ad effectum adducta est in mysterio incarnationis Verbi consubstantialis Patri. Tota Dei actio in hominum historia semper liberam hominis voluntatem servat. Idem accidit Nazareth in annuntiatione. (( SERVIRE REGNARE EST » 5. Eventus hic inter personas fit: colloquium est. Illum non plene intellegimus, nisi totum colloquium Angeli cum Maria in salutationem includimus : « gratia plena ». Totus annuntia tionis dialogus 19 ostendit essentiale eventus momentum : mo mentum supernaturale et charismaticum (xe%a()iT03[ievr¡). Sed gratia, seu Dei actio supernaturalis, numquam naturam ex cludit, quin immo eam perficit et nobilitat. Quapropter, illa « plenitudo gratiae », quae ideo est Virgini Nazarethanae con cessa, quod
Acta Ioannis Pauli Pp. II 1661 a quod muliebre est ». Invenimus hic, quodam modo, culmen et archetypum personalis mulieris dignitatis. Cum Maria caelestis nuntii verbis respondet « Fiat mihi », ea, « gratia plena », exprimere optat rationem suam cum dono quod est ei revelatum, dicendo : « Ecce ancilla Domini » (Lc 1, 38). Hanc phrasim non licet suo alto sensu privari nec minui, dolose eam secludendo a toto eventus contextu et a summa veritatis de Deo deque homine revelatae. In verbis « ancilla Domini » animadvertitur Mariae conscientia plena ipsam respectu Dei creaturam esse. Verbum tamen « ancilla », sub finem colloquii annuntiationis, inscribitur in toto con spectu historiae Matris et Filii. Etenim, hic Filius, qui verus erat et consubstantialis « Filius Altissimi », pluries de se dixit, praesertim supremo missionis suae tempore, « Filius hominis non venit ut ministraretur ei, sed ut ministraret » (Me 10, 45). Christus semper est sibi conscius « esse se servum Domini », secundum Isaiae jyophetiam (cf. 42, 1; 49, 3. 6; 52, 13), qua res essentialis eius messianici muneris continetur : conscientia nempe se esse Redemptorem mundi. Maria, inde a primo tem pore divinae suae maternitatis, suae cum Filio coniunctionis, quem « Pater misit in mundum, ut salvetur mundus per ipsum » (cf. Io 3, 17), adhaeret servitio Christi messianico. 20 Et hoc ipsum servitium fundamentum eius Regni est, in quo «servire regnare est ». 21 Christus, «Servus Domini», omnibus hominibus patefaciet regalem servitii dignitatem, cui arcte cuiuslibet hominis annectitur vocatio. Ita, mulierem-Matrem Dei considerantes, opportunissimo modo hanc de Anno Mariali meditationem inimus. Hoc autem essentialem etiam definit meditationis conspectum de digni tate deque vocatione mulieris. Nihil cogitari, dici vel fieri potest, ad dignitatem et ad vocationem mulieris spectans, si ab hoc conspectu cogitatio, cor et opera segregantur. Cuiusvis » Cf. ibid., 39-41: I. mem., 412-418. 21 Cf. CONC OEC. VAT. II, Const. dogm. Lumen gentium de Ecclesia, 36.
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Page 1610 and 1611: 1610 Acta Apostolicae Sedis - Comme
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II INDEX DOCUMENTORUM CHRONOLOGICO
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A Ablewicz G., 1815. Aboudou S., 10
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OCTOGESIMUM VOLUMEN COMMENTARII OFF
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AAS 80 - La Santa Sede

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