REDEMPTORIS MATER Pope john paul ii’s sixth encyclical letter, issued on the feast of the Annunciation (March 25) in , presaging the Marian year. Redemptoris Mater is a papal encyclical written by Pope John Paul II in explicating the Roman Catholic Church’s teachings on Mariology. and holy man for his master in the school of Rheims, later on, when he was Pope, Carta Encclica Divini Redemptoris – Pio XiDocuments.

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Published on Oct View 23 Download 0. Writing to the Patriarch of Lisbon in reference to the organization of Catholic Lay Apostolate in Portugal, he expounded the spiritual solidarity of the disciples of Christ and the paramount obligations resulting therefrom, in these terms: Sharing matwr one same life these members, following the law of every organism, must in their turn seek and promote the well-being of the whole. So we, though many, are one body in Christ, and redempptoris mem- 2 bers of one another Romans matre Let each one, in conse-quence, help his brother, let no member be inert, let all have at heart to give as much as they have received.

Souls united to Christ draw the supernatural life from the Precious Blood irrigating the Mystical Body of Jesus Christ through all its veins.

He has proclaimed His gift to us of this divine wealth: I came so that they might have life and have it more abundantly John Let all the faithful strive, then, to transfuse this life into mter who are without it or who possess little of it, or who share in it only in appearance.

If Christians would give deep study to and would carefully weigh this primordial teaching of the Catholic Faith, we are certain that a new ardor would fire them and drive them on to dedicate themselves to the apostolate.

Umbratilem – Pio XI

For, life is made manifest by action, activity is its measure, develops it; where there redemptorjs no activity life itself is hardly conceivable Acts of the Holy See. Carefully watchful from the outset lest such indispensable Catholic Lay Apostolate should become sterile un-Catholic agitation, the Holy Father took the precaution to point out that the ejcclica apostolate, in order to remain efficacious, must be ceaselessly fecundated and vivified by a supernatural inflow begotten and nourished by renouncement joined with prayer.

For all efficiency in this sphere draws its force from the sublime sacrifice of the Redemption, the immense power of which can only be actualized by the apostle himself making it his own. Now this appropriation is in proportion to the generous oblation of oneself brought about through a superabundant sharing of Life in Christ Jesus.

In order to underline these important truths, Pius XI took advan-tage of the occasion on which he made his own and repeated the Churchs approval of the Carthusian monastic Rule.

The Sovereign Pontiff refers to it again some months later in an obvious allusion inserted in the Apostolic Letter Monacho-rum Vita Revision and approbation of the Constitutions of the Cister- 3 cians Acts of the Holy See.

Even more strikingly has he returned to the subject in the remarkable Encyclical Rerum Ecclesiae Gestarum dealing with the missionary apostolate. There the Sovereign Pontiff energetically declares what had been his purpose. His own words may well be quoted here. The Holy Father says: Since up till now we have been speaking of your actual or eventual fellow laborers, there remains one more thing under this heading to be suggested for your careful consideration; which if it could be brought into being would, we believe, prove to be particularly fruitful and conducive towards a more rapid spread of the Faith.

Now, what great enfclica we set by the contemplative life that Apostolic Constitution is sufficient witness by which, two years ago, we most gladly added the force of an Apostolic confirmation to the particular Rule of the Carthusian Order already approved as it had been by pontifical authority. And just as we earnestly beg the Superiors General of such Orders, that by the foundation of monasteries, their stricter form of contemplative life may be introduced and widely spread in the missionary field, so likewise in season and out of season do we pray you, Venerable Brethren and beloved Sons i.

Bishops to interest yourselves therein, for it is marvelous what measure of heavenly graces such solitaries would call down upon your labors Whence it is perfectly clear that our Christian anchorites keeping unbroken the Rule and spirit of their founder and taking no part in any visible external apostolate can contribute daily and in a marked degree towards success in your holy missions.

So that if the superiors of such Orders give ear to your appeals and set up monasteries, wherever you agree with them that they do rredemptoris, they will do a thing particularly helpful to the salvation of vast pagan populations and one that, in addition, will be acceptable and agreeable to us beyond the bounds of belief. Since the Apostolic Constitution Umbratilem is of general inter-est, a clear translation of it, dividing the text into sections, enccica to be called for.

This will provide the possibility of a wider diffusion, if revemptoris 4 a better declaration, of the solemn teaching of a zealous Pope: Moreover redeptoris is of importance to encourage those men and women who dedicate themselves to the contemplative life.

With generosity and patience, in the intimate union of charity with Christ our Savior, they strive to matet to this fruitful life of love, of which Pius XI again proclaimed the absolute price, on the occasion of the canonization of a humble Carmelite.

By the supreme martyrdom of heart, the loving soul literally attached to the cross with Christ, acquires for itself, and redemptotis others, the more abounding fruits of redemption. As a consequence of the promulgation of the Code of Canon Law inall religious Institutes had to revise their Rules or particular Constitutions, in order to present them for the examination and approbation of the Holy See.

Redemptoris Mater (seminário) – Wikipédia, a enciclopédia livre

The Carthusians call their Rule the Statutes. Umbratilem is the Latin title of the Constitution which we present here in English translation. The word has been taken from the opening line of the document and means remaining in the shadow, living in solitude.

The English translation of the Constitution has been slightly adapted for the benefit of the contemporary reader. For no more perfect state and rule of life than that can be proposed for men to take up and embrace, if the Lord calls them to it. Moreover, by the inward holiness of those who lead the solitary life in the silence of the cloister and by their most intimate union with God, is kept brightly shining the ecclica of that holiness which the spotless Bride of Jesus Christ holds up to the admiration and imitation of all.


This example most aptly symbolizes the effect of the prayers of the religious we have spoken of, since those prayers are being nourished by the sublime Sacrifice of the Altar on one hand, and on the other hand by works of penance, as by two supports typified respectively in a certain way, by Aaron and Hur; it being the usual and indeed the principal duty of these solitaries, as we have remarked above, to offer themselves up to God and devote themselves as propitiatory victims and hostages of peace for their own salvation and that of the world a function which they fulfill in an official way, as it were.

For if we pass over the ascetics who right from the very outset of our religion used to live so austerely, though in their own houses, that Saint Cyprian of Carthage considered them as the noblest part of Christs flock, it is known that many of the faithful in Egypt, persecuted under the Emperor Decius on account rdemptoris their religion, had fled into the desert parts of the land and had found by experience that the solitary sort of life they led there was most profitable for attaining perfection.

They continued that way of living even after peace had been granted to the Church. The number of these anchorites was so immense that there were said to be as many inhabitants in the wilderness as there encclica citizens in redemptoirs towns.

Some of them went to live far away from all human society, while others, under the leadership of Anthony the Great, began to live in lauras. Laura is a Greek word meaning street or path.

It indicates a group of hermitages built around a communal core and linked by a path.

That was the origin of the common life life in community which gradually evolved, organized and ruled by certain definite laws, was quickly propagated throughout all the countries of the East and then spread over Italy, Gaul and Proconsular Africa, while monasteries rose up on all sides.

Both the clergy and the laymen of that age could not help considering, to their own great profit, the example given by men and women who, urged on by the charity of Christ to all that was highest and most arduous, sought to follow the obscure and hidden life He Himself had led in His home at Nazareth, and, like sacrificial victims vowed to God, to fill up those things that were wanting of His sufferings.

The reason was that, although the monks, as a rule, shunned the care of souls and other exterior ministry, yet they came by degrees to combine the works of active life with their pondering on divine things and their contemplation. Moreover, owing to the widespread dis- 8 turbances of those times, monasteries had perhaps suffered some harm and had slackened.

His reign was notable for administrative, judicial and ecclesiastical reforms, and for the development of foreign trade. His palace in Aachen present day Germany was the center of a great intellectual revival under the leadership of Alcuin. To that intent BRUNO founded the Carthusian Order, imbued it thoroughly with his own spirit and provided it with those laws which might efficaciously induce its members, freed from the demands of every sort of exterior ministry and office, to advance speedily along the way of inward sanctity and of the most rigorous penance; laws which would also impel them to persevere with steadfast hearts in the same austere and hard life.

And it is a recognized fact that through nearly nine hundred years the Carthusians have so well retained the spirit of their founder, Father and lawgiver that unlike other religious institutes, their Order has never in so long a space of time needed any amendment, or, as they say, reform.

Shut off completely and for all their lifetime from the society of other men in order to give themselves up to a sort of hidden and silent apostolate for the eternal salvation of their fellow creatures, they live each one in the solitude of his cell all the year round and never leave it for any reason whatsoever.

At fixed hours of the day and of the night they assemble in the monastic church, to chant the divine office singing the whole of it viva et rotunda voce with a voice that is lively and full according to the very ancient Gregorian melodies of their choir books, and with the accompaniment of no musical instrument.

How should God Who is so merciful, fail to grant the prayers of those most pious brethren who thus raise their voices to Him in behalf of the Church and of sinners who need conversion? We ourselves bear the Carthusian monks no less goodwill and we wish as much as anyone that so valuable an institution should spread and increase.

This opinion our predecessor of immortal memory, Leo XIII, refuted and condemned in his Letter Testem benevolentiae given on the 22 of January in the year No one can fail to see how harmful and pernicious that opinion is to Christian perfection as it is taught and practiced in the Church. In which Constitution we see the many great praises lavished by our same predecessor on the Carthusians, and that expression of high praise has all the more weight in that it comes from a Pontiff illustrious for the great sanctity of his life.

He did not hesitate to affirm that the Roman Pontiffs, his predecessors, had rightly called that Order a good tree planted by the Lords right hand in the field of the Church, and bearing continually abundant fruits of righteousness. He said, too, that he especially loved the aforementioned Order and the members thereof who unceasingly serve the Lord in the contemplation of divine and lofty things.

They have done so very well, and, without any detriment to the substance of Carthusian life, they have abrogated certain points of the Rule, and practices brought in redempttoris custom and which had become obsolete, or which seemed to be no longer suitable to the age we live in; while on the other hand, they have added certain prescriptions of General Chapters.


Their tenor is as fol-lows, namely: This Redsmptoris is called today: Here follows the entire text of the Carthusian Statutes. Therefore, we do approve and confirm by matwr Apostolic Authority the Statutes of the Carthusian Order corrected and revised as they appear above.

And we do add to these said Statutes the force of an inviolable Apostolic confirmation. We do supply and make good all and each defect that may perchance have crept into them. However, for their encouragement to give them yet another particular proof of our fatherly goodwill towards them, we grant in perpetuity, by these same letters, to all Carthusians who visit their Church and fulfill the other customary conditions, that annually they may gain in the Lord a plenary indulgence of all their faults, on the 8th 13 day of July, the anniversary, so memorable for them, of this new ap-probation by the Apostolic See, of their Statutes.

LEGAL CLAUSES And thus do We ordain and decree that these present Letters and these Statutes, therein inserted and included shall possess and keep in perpetuity their force, validity and efficacy, and shall receive and obtain their full and entire effect; and that they shall constitute a right of the first order both now and for the future in favor of those whom they concern or may concern in the future. And thus judgments to be given or decisions to be taken must be conformable to them; and any measure that may be taken contrary to them no matter by whom or by what authority, knowingly or not is to be considered henceforth null and void.

All things to the contrary notwithstanding, even when worthy of special and individual mention, we will further that to copies and extracts of these Letters, even in print, provided that they be witnessed by some notary public and sealed with the seal of some person of ecclesiastical dignity, there shall be given the same credence as these Mate, were they shown and presented.

Given at Rome at S. Peters, the 8 day of Julythe third year of Our Pontificate. Quo quidem exemplo eorum, quos memoravimus, religiosorum Sodalium preces aptissime sane significantur, utpote quae tum augusto altaris sacrifico, tum paenitentiae exercitio, tamquam duobus adminiculis, nitantur, quorum alterum quodammodo exprimit Aaron, alterum Hur refert. Sollemne est enim ac quasi praecipuum solitariis eiusmodi hominibus, quemadmodum supra diximus, ut, munere veluti publico, victimas se placationisque hostias, pro sua proximorumque salute, Deo praebant ac devoveant.

Nam, si ascetas praetereamus, qui, ab ipsis religionis nostrae primordiis, etsi domi suae, tam austere vivere consueverant, ut a Cypriano illustrior portio gregis Rrdemptoris haberentur, constat, cum satis multi ex fidelibus Aegyptiis, idcirco quod christiani, Decio imperatore, vexabantur, in desertam Aegypti regionem confugissent, animadvertissentque plurimum solitariam eiusmodi vitam ad perfectionem adipiscendam valere, in incepto eos, vel post datam Ecclesiae pacem, perstitisse: Hinc sensim ortum vitae communis, certis quibusdam legibus temperatae atque ordinatae, institutum; redemptofis, celeriter per universas Orientis regiones propagatum, Italiam deinde, Gallias et proconsularem Africam, coenobiis ubique exstructis, pervasit.

Etenim, quamvis monachi a procuratione animarum ceterisque externis ministeriis refugerent, sensim gradatimque contigit, ut cum divinarum rerum commentatione ac redmptoris actionem vitae coniungerent. Visum enim sibi est, aut sacerdotum imparem necessitatibus operam ut enixe postulabant episcopi suppleri debere, aut de populari institutione, quam Carolus Magnus provehebat, curam suscipi atque agi oportere; huc praeterea accedit, quod e perturbatis passim per eas aetates rebus nonnihil forte coenobia detrimenti ceperant ac languoris.

Qua de causa is Cartusiensem Ordinem condidit, quem suo penitus imbuit spiritu iisque munivit legibus, quae Sodales ad emetiundam celeriter interioris sanctitatis asperrimaeque paenitentiae viam, quavis remota externi ministerii officiique perfunctione, efficaciter permoverent, itemque ad perseverandum, animis nunquam remissis, in resemptoris vitae severitate atque asperitate stimularent.

Atque in comperto est, Conditoris sui Patrisque Legiferi spiritum Cartusienses ita, novem paene saeculorum decursu, retinuisse, ut, contra atque aliis Sodalitatibus contigit, null Ordo, tam diuturno temporis spatio, emendatione seu, ut aiunt, reformatione indiguerit.

Iidem vero, statis per diem noctemque horis, in Aedem sacram conveniunt, non ut, more ceterorum Ordinum, psallant, sed ut viva et rotunda voce divinum officium, nullo instrumentorum rwdemptoris et ad vetustissimos suorum codicum gregorianos concentus, totum atque integrum concinant: Neque minore Nosmet Cartusienses Sodales caritate jater, neque minus cupimus saluberrimum eiusmodi institutum provehi latius atque amplificari.

In qua quidem Constitutione legimus ampla a decessore eodem Nostro tributa Cartusiensibus viris praeconia, quae eo maiorem habent gravitatem, quod a Pontifice ob sanctissimam vitam inlustri profecta sunt: Atque optime quidem perfecere, iis praeterea abrogatis legis capitibus moribusque usu inductis, quae, incolumi prorsus vitae instituto, obsoleverant aut temporibus iam non congruere visa sunt, additisque, contra, nonnullis Capitulorum Generalium praescriptis.

Seminario Redemptoris Mater

Eius autem tenor hic est qui sequitur, videlicet: Ad Dei laudem subditorumque omnium communem salutem et pacem et observantiae regularis augmentum Itaque Statuta Ordinis Cartusiensis, ut, correcta atque emendata, supra referuntur, auctoritate Nostra apostolica approbamus et confirmamus, iisdemque inviolabilis apostolicae firmitatis robur adiicimus, et omnes ac singulos defectus, si qui in ea inciderint, supplemus ac sanamus.

At tamen, ut stimulos iis admoveamus ac peculiarem alteram paternae benevolentiae in eos Nostrae significationem edamus, per has Nostras Litteras in perpetuum concedimus, ut quotannis, die octavo mensis iulii, quo die, ipsis sane memorabili, Ordinis Statuta ab Apostolica Sede denuo adprobata sunt, omnes ex Ordine Cartusiensi Sodales, qui suam cuiusque Ecclesiam inviserint aliisque usitatis condicionibus satisfecerint, plenam admissorum suorum veniam lucrari in Domino queant.

CLAUSULAE Haec mandamus, decernentes, praesentes Litteras, et Statuta in eas inserta atque inclusa, firma, valida atque efficacia semper exstare ac permanere, suosque plenos atque integros effectus sortiri et obtinere, illisque, ad quos spectant aut in posterum spectare poterunt, nunc et pro tempore amplissime suffragari; sicque rite iudicandum esse ac definiendum, irritumque ex nunc et inane fieri, si quidquam secus super his, a quovis, auctoritate qualibet, scienter vel ignoranter attentari contigerit.

Non obstantibus contrariis quibuslibet, etiam 22 speciali atque individua mentione dignis. Volumus autem, ut harum Litterarum exemplis atque excerptis, etiam impressis, manu alicuius Notarii publici subscriptis et sigillo viri in ecclesiastica dignitate constituti munitis, eadem prorsus fides adhibeatur, quae haberetur ipsis praesentibus, si forent exhibitae vel ostensae.

Pio Xi – Quas Primas Documents. Quadragesimo anno 01 Pio XI. Una storia dell’Azione Cattolica. Cincias, Ingls e Histria Valor: Pio XI, Hitler e Mussolini: