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1678 Acta Apostolicae Sedis - Commentarium Officiale erebrioribus argumentis a Patribus, a scriptoribus ecclesiasti cis et a theologis requisitis. 35 Plerumque prima inspectione ex hac comparatione differentia apparet, contrapositum. Eva, ut « mater cunctorum viventium » (Gn 3, 20), testis est « principii biblici)), quo comprehenduntur veritas de hominis creatione ad imaginem et similitudinem Dei et veritas de peccato origi nali. Maria testis est novi « principii » et « novae creaturae » (cf. 2 Cor 5, 17). Quin ipsa, utpote prima redempta in historia salutis, « nova creatura » est, « gratia plena » est. Difficile in tellegitur cur verba Protoevangelii tam conspicuam « mulie rem » faciant, nisi admittitur in ea initium habere novum et decretorium Foedus Dei cum humano genere, Foedus in Christi sanguine redimente. Hoc Foedus incipit per « mulierem », in annuntiatione quae Nazareth evenit. Haec est absoluta Evan gelii novitas. Alias in Vetere Testamento, ut historiae Populi sui interveniret, Deus mulieres adhibuerat, sicut Samuelis et Samson matres; sed ut suum iceret Foedus cum humano genere, solis viris usus erat: Noe, Abraham, Moyse. In Novi Foederis initio, quod aeternum esse debet et irrevocabile, mulier est: Virgo Nazarethana. Indicium est hoc in « Iesu Christo » « non esse masculum et feminam » (Gal 3, 28). In eo reciprocum contrapositum inter virum et mulierem — tamquam peccati originalis hereditas — essentialiter superatur. « Omnes vos unus estis in Christo Iesu », scripsit Apostolus (Gal 3, 28). Haec verba tractant illam primigeniam « duorum unita tem », quae hominis creationi conectitur, masculi et feminae, 35 Cf. S. IUSTINUS, Dial, cum Thryph. 100: PG 6, 709-712; S. IRENAEUS, Adv. haer. III, 22, 4: S. Ch. 211, 438-445; V, 19, l: s. Ch. 153, 248-251; S. CYRILLUS HIEROSOLY MITANUS, Catech. 12, 15: PG 33, 741; S. IOANNES CHRYSOSTOMUS, In Ps. 44, 7: PG 55, 193; S. IOANNES DAMASCENUS, Horn. II in dorm. B.V.M. 3: S. Ch. <strong>80</strong>, 130-135; ESYCHIUS HIEROSOLYMITANUS, Sermo V in Deiparam: PG 93, 1464s.; TERTULLIANUS, De carne Christi 17: CCL 2, 904s.; S. HIERONYMUS, Epist. 22, 21: PL 22, 408; S. AUGUSTINUS, Serm. 51, 2-3: PL 38, 335; Serm. 232, 2: PL 38, 1108; CARD. I. H. NEWMAN, A Letter to the rev. E. B. Pusey, Longmans, London 1865; M. I. SCHEEBEN, Handbuch der Katho lischen Dogmatik, V/1 (Freiburg 1954 2 ), 243-266; V/2 (Freiburg 1954 2 ), 306-499. Cf. CONC. OEC. VAT. II, Const. dogm. Lumen gentium de Ecclesia, 56.
Acta Ioannis Pauli Pp. II 1679 ad imaginem et similitudinem Dei, secundum exemplar per- fectissimae eius communionis Personarum, quod Deus ipse est. Pauli verba declarant mysterium redemptionis hominis in Iesu Christo, Mariae filio, id repetere et instaurare, quod in creatio nis mysterio aeterno Dei Creatoris consilio respondebat. Ob id ipsum die creationis hominis, masculi et feminae, « Vidit Deus cuncta quae fecit, et ecce erant valde bona » (Gn 1, 31). Redemptio restituit, aliquo sensu, ipsi eius origini bonum quod est essentialiter « minutum » peccato eiusque in hominis histo ria hereditate. « Mulier » Protoevangelii inseritur in redemptionis prospec tum. Comparatio Evae cum Maria hoc sensu potest etiam in tellegi, Mariam nempe sumere in se et complecti mysterium mulieris, cuius initium est Eva, « mater cunctorum viventium » (Gn 3, 20): imprimis illud sumit et complectitur, in intimo mysterio Christi — « novissimi Adam » (cf. 1 Cor 15, 45) — qui in suam personam primi Adam naturam assumpsit. Novi enim Foederis essentia in hoc posita est, quod Dei Filius Patri con- substantialis fit homo: humanitatem assumit in unitatem divinae Verbi Personae. Qui Redemptionem agit est simul verus homo. Mysterium Redemptionis mundi postulat ut Deus-Filius humanitatem sumpserit tamquam Adam hereditatem, ei simi lis factus et omni homini per omnia, « absque peccato » (Heb 4, 15). Ita Is « hominem ipsi homini plene manifestavit eique altis simam eius vocationem patefecit», sicut Concilium Vatica num II docet, 36 eumque quodam modo adiuvit ad denuo repe- riendum « quid sit homo » (cf. Ps 8, 5). Per omnes aetates in traditione fidei inque christiana de ea meditatione comparatio Adam cum Christo iungitur com parationi Evae cum Maria. Si Maria describitur etiam tam quam « nova Eva », quae possunt esse huius analogiae signi- 36 CONC. OEC. VAT. II, Const. past. Gaudium et spes de Ecclesia in mundo huius temporis, 22.
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1538 Acta Apostolicae Sedis r- Comm
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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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