AAS 80 - La Santa Sede

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1658 Acta Apostolicae Sedis - Commentarium Officiale eius scilicet « in quo vivimus et movemur et sumus » (cf. Act 17, 28). Deus est hic qui «multifariam et multis modis olim locutus est patribus in prophetis, et in novissimis his diebus locutus est nobis in Filio » (cf. Heb 1, 1-2). Huius Filii missio, consubstantialis Patri, qua hominis « ex muliere nati », sum mus est et decretorius gradus revelationis, qua Deus humano generi se indicat. Haec revelatio naturam salvificam habet, sicut in alio loco docet Concilium Vaticanum II : « Placuit Deo in sua bonitate et sapientia seipsum revelare et notum facere sacramentum voluntatis suae (cf. Eph 1, 9), quo homines per Christum, Verbum carnem factum, in Spiritu Sancto acces sum habent ad Patrem et divinae naturae consortes efficiun tur » (cf. Eph 2, 18; 2 Ee 1, 4). 15 Mulier in medio est huius salvifici eventus. Revelatio, qua se Deus indicat, qui est imperscrutabilis unitas in Trinitate, continetur, iam delineata, annuntiatione Nazarethana. « Ecce, concipies in utero et paries filium, et vocabis nomen eius Iesum. Hic erit magnus et Filius Altissimi vocabitur ». « Quomodo fiet istud, quoniam virum non cognosco »? « Spi ritus Sanctus superveniet in te, et virtus Altissimi obumbrabit tibi: ideoque et quod nascetur sanctum vocabitur, Filius Dei (...). Non erit impossibile apud Deum omne verbum» (Lc 1, 31-37). 16 Facile est de hoc eventu cogitare prospectu historiae Israel, populi electi cuius Maria est filia, sed etiam facile est illum cogitare prospectu omnium viarum, in quibus genus huma num ex solito responsionem quaerit interrogationibus potis- 15 CONO. OEC. VAT. II, Const. dogm. Dei Verbum de Divina Revelatione, 2. 16 Iuxta Ecclesiae Patres, prima revelatio Trinitatis in Novo Testamento, facta est in Annuntiatione. In quadam homilia, quae S. GREGORIO THAUMATURGO ascribitur, legitur : « Tu in summis spiritalibus regnis, lucis splendore coruscas : ubi glorificatur Pater omnis principii expers, cuius obumbrantem habuisti potentiam ; adoratur Filius, quem secundum carnem peperisti; celebratur Spiritus sanctus, qui in tuo utero nati vitatem magni Regis peregit. Per te, o gratia plena, Trinitas sancta et consubstan tialis in mundo cognoscitur» (Horn. II in Annuntiat. Virg. Mariae: PO 10, 1169). Cf. etiam S. ANDREAS CRETENSIS, In Annuntiat. B. Mariae: PC 97, 909.
Acta Ioannis Pauli Pp. II 1659 simis et supremis simul, quibus magis angitur. Nonne in annuntiatione Nazarethana initium invenitur illius decreto- riae responsionis, qua ipse Deus « sollicitudinibus humani cordis occurrit »? 17 Hic non agitur solum de veritatis reve latae verbis, sed vere, per hanc responsionem, « de Verbo facto carne» (cf. Io 1, 14). Maria ita consequitur talem cum Deo coniunctionem, ut omnes excedat humani spiritus exspec tationes et, praesertim, huius populi electi filiarum, quae, ex promissione, sperare poterant fore ut olim una sui mater fieret Messiae. Quae tamen earum conicere poterat promissum Mes- siam futurum esse « Altissimi Filium »? Secundum fidem mo- notheisticam veteris Testamenti, hoc ne cogitari quidem poterat. Solum Spiritus Sancti virtute, qui ei « obumbravit », Maria poterat accipere id quod est « impossibile apud homi nes, sed possibile apud Deum » (cf. Me 10, 27). THEOTOKOS 4. Hoc modo « plenitudo temporis » ostendit eximiam « mu lieris » dignitatem. Quae dignitas detegit allevationem ad coniunctionem cum Deo in Iesu Christo, quae efficit altissi mum finem vitae omnis hominis sive in terra, sive prospectu aeternitatis. Hoc respectu « mulier » exemplar est et arche typum totius humani generis: exemplar est naturae humanae, quae propria est omnium humanorum, tum virorum tum mulierum. Eventus autem Nazareth anus in lucem profert formam coniunctionis cum Deo vivo, quae solius « mulieris » esse potest, coniunctionis videlicet matris cum filio: Virgo enim Nazarethana Mater fit Dei. Haec veritas, inde ab initio fide christiana accepta, est sollemniter in Concilio Ephesino enuntiata (a. 431). 18 Hoc Con- 17 Cf. CONC. OEC. VAT. II, Decl. Nostra aetate de Ecclesiae habitudine ad Reli giones non-Christianas, 2. 18 Theologica doctrina de Dei Matre (Theotokos) a plurimis asserta Patribus Ecclesiae, explanata ac definita in Conciliis Ephesino (DS 251) et Chalcedonensi (DS 301), iterum est proposita a Concilio Vaticano II in cap. VIII Const. Lumen gentium de Ecclesia, 52-69. Cf. Litt. Enc. Redemptoris Mater (25 Martii 1987), 4, 31-32, et notae 9. 78-83: I. mem., 365, 402-404.
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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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