The first four dogmas basically define Mary's relationship to God; the fifth dogma defines Mary's relationship to us. The first Marian dogma is the dogma of God's Mother, or the Mother of God; the last Marian dogma is the dogma of Our Mother, the Mother of All Nations! The first four dogmas had to be proclaimed first. Without them we could not have defined the upcoming final and great dogma of Mary, Our Mother!Sedan vill jag även poängtera vad Co-Redemptrix, Mediatrix och Advocate innebär:
The Simple Definition of a MotherDet är också väsentligt att understryka relationen mellan Jesus och Maria. Av kommentarerna till förra inlägget var det uppenbart att många tolkade termerna medfrälserska som något mer än vad det är. Så här skrev kardinalerna i sitt brev angående relationen mellan Maria och Jesu frälsningsroller:
A mother is a co-redemptrix, in the figuaritve sense of the word. She suffers with her child when he or she is sick; never resting, giving up sleep, and her own self to nurse her child back to health! The good mother lovingly sacrifices her time and all that she has, if necessary, to assure the well being of her child and without complaint. She, also, cooperates in every way possible with the grace of God, sharing or mediating those graces, the gifts God has given her, and using them on behalf of her child's physical body and soul! Is this not the definition of a mother who is a mediatrix? Finally, a mother is the advocate for her child. She is the child's staunch supporter, not just for a moment but for life. She is there whenever necessary: protecting, defending and pleading for him or her, whether it be on the playing fields of a soccer game or storming the gates of heaven with her prayers for her child.
This, then, is the composite picture of a good mother: one who suffers and sacrifices for the child; one who shares and gives all for the child; and one who pleads and prays for the child. Without these three simultaneous and ongoing actions, we could not define any mother as good; nor would the child recognize who he or she is in the eyes of God! For it is in a sense, that in the giving of the mother's love that the child receives life, God's life and love, and both become fulfilled. Since the day her child was born, the mother's life is truly a labor of love. So it is with Our Blessed Mother - "The Mother of All Nations: Co-redemptrix, Mediatrix, and Advocate!"
...that the Catholic Church essentially distinguishes between the sole role of Jesus Christ, divine and human Redeemer of the world, and the unique though secondary and dependent human participation of the Mother of Christ in the great work of Redemption.Det handlar alltså på inget vis om att likställa Marias roll med Jesus roll. Jesus är Frälsaren, Maria är medfrälserskan framför alla andra... Vi, liksom Paulus uttryckligen skriver, kan också bli medfrälsare, om vi vill...
Slutligen vill jag även ta med en längre text som sätter de olika dogmerna i relation till varandra och som är hämtat härifrån:
FIVE MARIAN DOGMAS
Curiously, the more you meditate on Mary, Our Mother, as the Lady of All Nations: Coredemptrix, Mediatrix and Advocate the more clear and illuminated the first four Marian dogmas become. These dogmas are: Theotokos (Mother of God); Perpetual Virginity; the Immaculate Conception; and the Assumption.
The first Marian dogma that Mary is the Mother of God was declared by the Church at the Council of Ephesus in the year 431 (cf. Lk 1:31-35, Lk 1:43 and Mt 1:21). This dogma emphasizes Jesus' conception through the seed or "overshadowing" of the Holy Spirit and that Mary's fully consented contribution to Her Son was in the flesh only. This clarifies any misconceptions as to the Divinity of Jesus and His relationship to His Mother Who is a created being. As the Lady of All Nations said on July 2, 1951: " To accomplish this, the Father used the Lady. Thus, from the Lady the Redeemer received only - I am stressing the word 'only' - flesh and blood, that is to say, the body. From My Lord and Master the Redeemer received His divinity."
The next dogma that of Mary's Perpetual Virginity attests to the fact that Jesus, Our Lord, was born of a Virgin (cf. Is 7:14, Lk 1:34, Lk 1:27). This was declared at the Council of the Lateran in the year 649. In addition, this Council proclaimed that Mary remained "ever-Virgin." This dogma, also, highlights the fact that Mary is the eternal Spouse of the Holy Spirit and the New Eve. The second dogma underscores the fact that Mary is the "ever-Virgin" Mother of God, thus accentuating Her spiritual Motherhood over the Church. In 1854, Pope Pius IX stated in the dogma of the Immaculate Conception that Mary was preserved from the stain of original sin from the moment of Her conception by the redemptive merits of Her Son, Jesus Christ (cf. Lk 1:28, Col 1:15-20, Eph 1:3,9,10, Eph 2:22). This dogma draws attention to God the Father's merciful plan of salvation and Mary's salvific vocation as the Ark of the New Covenant.
This brings us to the fourth Marian dogma of the Assumption which Pope Pius XII proclaimed November 1, 1950. Basically, this dogma asserts that Mary who cooperated in the work of redemption more fully than any other created being also participated in Her Son's Resurrection by being raised up into heaven both body and soul after Her death. (It does not deny Her death for that was also part of Her co-redemptive role. Cf. Eph 1:14, Eph 2:6, 1Cor 15:42-57.) Pope Pius XII eloquently acclaimed that Mary, the heavenly Queen "exalted by the Lord," Who was created by God the Father, preserved from sin and Who remained sinless and pure as the Mother of Our Lord and Spouse of the Holy Spirit, continues Her work of Motherhood, [Coredemption, Mediation and Advocacy], in heaven for the glory of God and on behalf of us all "without interruption." The Assumption reaffirms our belief in the Resurrected Christ while reminding us that by following Mary, the "New Eve", we shall follow Her to the New Life in Christ not just here on earth but eternally in heaven, also!
Since February 11, 1951, three months after the dogma of the Assumption was proclaimed, God has been asking us, through the Lady of All Nations, for a new and final Marian dogma for His glory and the honor of Our most loving Mother! The first four dogmas basically define Mary's relationship to God; the fifth dogma defines Mary's relationship to us. The first Marian dogma is the dogma of God's Mother, or the Mother of God; the last Marian dogma is the dogma of Our Mother, the Mother of All Nations! The first four dogmas had to be proclaimed first. Without them we could not have defined the upcoming final and great dogma of Mary, Our Mother! We should take time and reflect on each of these Marian dogmas. We should meditate on each one of them; for they are the definitions of Who Our Mother is. Then we will see clearly the whole picture of Our Mother. And the more we understand who Our Mother is, the more we love God and the more we uphold Our Saviour as the Lord of All Nations. For if His Mother is the Lady ofAll Nations, does it not point directly to Jesus, Her Son the King of Kings, Who is above all others, as the Lord of All Nations (cf. Ps. 47)?
On April 4, 1954 the Mother of All Nations said: "I am not bringing a new doctrine. I am now bringing old ideas." Yet "never has 'Miriam or Mary' in the Community, the Church been officially called 'Co-Redemptrix. Never has She officially been called 'Mediatrix.' Never has She officially been called 'Advocate'"(October 5, 1952). Now we have the opportunity to do something for Our Mother, She whose heart was pierced for us. Let us petition our Bishop of Rome, Pope John Paul II, as Our Mother asked us to do on May 10, 1953 and May 31, 1954. Let us ask him, with a fervent desire to please Our Mother, that he proclaim Our Mother The Lady of All Nations: Coredemptrix, Mediatrix, and Advocate so that "henceforth all generations shall call Her blessed" (Lk 1:48).
En artikel (på svenska) om den nya dogmen: Maria medfrälserska
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