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Redemptoris Mater

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3. The meaning of the Marian Year

48. It is precisely the special bond between humanity and this Mother which has led me to proclaim a Marian Year in the Church, in this period before the end of the Second Millennium since Christ's birth, a similar initiative was taken in the past. when Pius XII proclaimed 1954 as a Marian Year, in order to highlight the exceptional holiness of the Mother of Christ as expressed in the mysteries of her Immaculate Conception (defined exactly a century before) and of her Assumption into heaven.141

Now, following the line of the Second Vatican Council, I wish to emphasize the special presence of the Mother of God in the mystery of Christ and his Church. For this is a fundamental dimension emerging from the Mariology of the Council, the end of which is now more than twenty years behind us. The Extraordinary Synod of Bishops held in 1985 exhorted everyone to follow faithfully the teaching and guidelines of the Council We can say that these two events - the Council and the synod - embody what the Holy Spirit himself wishes "to say to the Church" in the present phase of history.

In this context, the Marian Year is meant to promote a new and more careful reading of what the Council said about the Blessed Virgin Mary, Mother of God, in the mystery of Christ and of the Church, the topic to which the contents of this Encyclical are devoted. Here we speak not only of the doctrine of faith but also of the life of faith, and thus of authentic "Marian spirituality," seen in the light of Tradition, and especially the spirituality to which the Council exhorts us.142 Furthermore, Marian spirituality, like its corresponding devotion, finds a very rich source in the historical experience of individuals and of the various Christian communities present among the different peoples and nations of the world. In this regard, I would like to recall, among the many witnesses and teachers of this spirituality, the figure of Saint Louis Marie Grignion de Montfort,143 who proposes consecration to Christ through the hands of Mary, as an effective means for Christians to live faithfully their baptismal commitments. I am pleased to note that in our own time too new manifestations of this spirituality and devotion are not lacking.

There thus exist solid points of reference to look to and follow in the context of this Marian Year.

49. This Marian Year will begin on the Solemnity of Pentecost, on June 7 next. For it is a question not only of recalling that Mary "preceded" the entry of Christ the Lord into the history of the human family, but also of emphasizing, in the light of Mary, that from the moment when the mystery of the Incarnation was accomplished, human history entered "the fullness of time," and that the Church is the sign of this fullness. As the People of God, the Church makes her pilgrim way towards eternity through faith, in the midst of all the peoples and nations, beginning from the day of Pentecost. Christ's Mother - who was present at the beginning of "the time of the Church," when in expectation of the coming of the Holy Spirit she devoted herself to prayer in the midst of the Apostles and her Son's disciples - constantly "precedes" the Church in her journey through human history. She is also the one who, precisely as the "handmaid of the Lord," cooperates unceasingly with the work of salvation accomplished by Christ, her Son.

Thus by means of this Marian Year the Church is called not only to remember everything in her past that testifies to the special maternal cooperation of the Mother of God in the work of salvation in Christ the lord, but also, on her own part, to prepare for the future the paths of this cooperation. For the end of the second Christian Millennium opens up as a new prospect.

50. As has already been mentioned, also among our divided brethren many honor and celebrate the Mother of the Lord, especially among the Orientals. It is a Marian light cast upon ecumenism. In particular, I wish to mention once more that during the Marian Year there will occur the Millennium of the Baptism of Saint Vladimir, Grand Duke of Kiev [988]. This marked the beginning of Christianity in the territories of what was then called Rus', and subsequently in other territories of Eastern Europe. In this way, through the work of evangelization, Christianity spread beyond Europe, as far as the northern territories of the Asian continent. We would therefore like, especially during this Year, to join in prayer with all those who are celebrating the Millennium of this Baptism, both Orthodox and Catholics, repeating and confirming with the Council those sentiments of joy and comfort that "the Easterners...with ardent emotion and devout mind concur in reverencing the Mother of God, ever Virgin."144 Even though we are still experiencing the painful effects of the separation which took place some decades later [1054], we can say that in the presence of the Mother of Christ we feel that we are true brothers and sisters within that messianic People, which is called to be the one family of God on earth. As I announced at the beginning of the New Year "We desire to reconfirm this universal inheritance of all the Sons and daughters of this earth."145

In announcing the Year of Mary, I also indicated that it will end next year on the Solemnity of the Assumption of the Blessed Virgin into heaven, in order to emphasize the "great sign in heaven" spoken of by the Apocalypse. In this way we also wish to respond to the exhortation of the Council, which looks to Mary as "a sign of sure hope and solace for the pilgrim People of God." And the Council expresses this exhortation in the following words: "Let the entire body of the faithful pour forth persevering prayer to the Mother of God and Mother of mankind. Let them implore that she who aided the beginning of the Church by her prayers may now, exalted as she is in heaven above all the saints and angels, intercede with her Son in the fellowship of all the saints. May she do so until all the peoples of the human family, whether they are honored with the name of Christian or whether they still do not know their Savior, are happily gathered together in peace and harmony into the one People of God, for the glory of the Most Holy and Undivided Trinity."146




141. Cf. Encyclical Letter Fulgens Corona (8 September 1953): AAS 45 (1953) 577-592. Pius X with his Encyclical Letter Ad Diem Illum (2 February 1904), on the occasion of the 50th anniversary of the dogmatic definition of the Immaculate Conception of the Blessed Virgin Mary, had proclaimed an Extraordinary jubilee of a few months; Pii X P. M. Acta, I, 147-166.



142. Cf. Dogmatic Constitution on the Church Lumen Gentium, 66-67.



143. Saint Louis Marie Grignion de Montfort, Traite de la varie devotion a la sainte Vierge. This saint can rightly be linked with the figure of Saint Alfonso Maria de' Liguori, the second centenary of whose death occurs this year; cf. among his works Le glorie di Maria.



144. Dogmatic Constitution on the Church Lumen Gentium, 69.



145. Homily on 1 January 1987.



146. Dogmatic Constitution on the Church Lumen Gentium, 69.






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