V. THE GREAT SIGN: SALVIFIC: MEANING OF THE MARIAN TITLES

1. Salvific mission and function

2. Theotokos or Mother of God, associated to the Redeemer

3. Mother of the Church: maternity, intercession, mediation

4. Always Virgin

5. Full of grace and Immaculate

6. Assumed into heaven and Queen

Bibliography

V. THE GREAT SIGN: SALVIFIC MEANING OF THE MARIAN TITLES

All treatises on Mariology and devotional books on Mary contain mention of titles or prerogatives of Mary. Some of these are celebrated in the liturgy, and all are presented to us with their biblical, patristic and magisterial basis; theological research and popular devotion have fully explained why Mary has received these titles. Through study of each of these prerogatives we shall look for Mary's function in the mystery of Christ, our Saviour, prolonged in the Church. For these titles are not mere decorations but elements which allow us to glimpse the salvific function or mission of Mary within the Mystery of Christ our Saviour prolonged in the Church. This is how God has loved us.

1. Salvific mission and function

Mary and the Church have a joint mission in the history of salvation. Titles and charisms are all in view of this salvation brought about by Christ. Neither Mary nor the Church are static museums of privileges but rather manifestation and sign-bearers of the mystery of Christ. The starting point is always Christ, Son of God become our brother, dead and resurrected, acting and living among us. In Mary and the Church, too, this reality is expressed and communicated, and any Marian title has this aspect in the history of salvation.

Christ, the Saviour has chosen to make mankind the instrument of his grace. How far can man be a protagonist in the history of salvation? God the redeemer is that same God as the Creator, who wills to save man through man. Christ's humanity is hypostatically united to the Word and hence, it is an instrument of salvation. He has willed to associate Mary and the Church in this instrumentality or "sacramentality". We have in Mary the very highest point a human being can reach in the work of cooperation in salvation. It follows that Mary is a type of the Church.

The main Marian titles, derived from the Word of God and expressed all through church history are the following: Mother of God, associated with Christ the redeemer, our Mother (advocate, mediatrix), ever Virgin, all holy, immaculate, assumed into heaven, Queen... and each of these titles represents some aspect of the salvific mystery of Christ: a) Mary's function in the history of salvation; b) intimate union of personal holiness with the mystery of Christ the Saviour; c) Mary's relationship with the Church; d) the presence of the Mystery of Christ in our circumstances, etc.

The victory of the risen Christ is apparent in each Marian title. At the same time, these prerogatives show us Mary's presence and union with the church. Her "yes" to the Word of God is expressed through each one of these titles, pointing out the road the Church has to tread in order to become like Mary. In other words, what God planned to realize in the history of salvation, he has done already in Mary, model of the Church and "great sign" along her pilgrim way.

This salvific aspect opens up fresh paths to meditation on the marian titles since in Mary we have an eminent model of what God wants to do with all mankind during the history of salvation. Now what is the meaning of each of Mary's titles with regard to our salvation? What aspect Christ's mystery is reflected in each of them? How far is Mary an integral part of our history of salvation?

All the Marian titles are an explanation, in the light of the word of God, of the affirmation of the Apostles' "Creed": "born of the Virgin Mary". Mary is the Virgin and Mother who reveals the divine, human and saving reality of Christ the Redeemer.

The Mariological doctrine developed harmoniously and homogeneously though with a human, and thus limited and perfectible, terminology. The Church's faith has always been the same though it

has constantly been deepened with the new lights of the Holy Spirit.5

2. Theotokos or Mother of God, associated to the Redeemer

The Gospels and the Fathers both use the title of "virgin" to show the reality of the divine Maternity, in that she is virgin mother of "Emmanuel", God-with-us. Elizabeth's greeting too, includes the faith of the Church after the resurrection: "the mother of my Lord" (Lk. 1:43).6

The formula of the Nicene Creed, which is a summary of the Apostles' faith, expresses the same reality with these words: "incarnate of the Virgin Mary, through the Holy Spirit". These

5    ? Presenting the Marian themes with a salvific dimension, one has the advantage of arousing an ecclesial dynamism of evangelization since it analyses "the role of the Blessed Virgin in the mystery of the Incarnate Word and the Mystical Body" (LG 54) as a type of the Church's saving mission. The Marian titles thus regain their real meaning in the history of salvation. This salvific and missionary approach appears in post-conciliar Mariology. R. LAURENTIN, Mary's place in the Church, Burns and Oates, 1965; J. MACQUARRIE, Mary for all Christian, London, Collins 1992; M. O'CARROL, Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary, Willmington, Delawre 1982; E.H. SCHILLEBEECKX, C. HALKES, Mary yesterday, today, tomorrow, London, SCM Press 1993; G.M. ROSCHINI, Maria Santissima nella storia della salvezza, Isola del Liri, Pisani 1969; R. VALABEK, Themes in Marian Theology, Roma 1976; C. VOLLERT, A Theology of Mary, New York 1965.

6    ? J.D. MANSI, Conciliorum nova et amplissima collectio, Florentiae, 1759ff, II 666 Cff. H. GRAEF, A History of Doctrine and Devotion, London, Sheed and Ward 1992. Other studies: J.M. CASTRILLO, La Virgen en los Concilios ecuménicos, Madrid, Coculsa 1964; J. ESQUERDA BIFET, El culto y devoción mariana en los concilios ecu ménicos orientales , in: De primordiis cultus mariani, Acta Congres sus Mariologici - Mariani in Lusitania anno 1967 celebrati, Romae, P.A.M.I. 1970, II, 327-369; I. ORTIZ DE URBINA, Nicée et Constantinople, Paris 1963; G.M. ROSCHINI, Il culto di Maria Santissima e dei santi nei concili ecumenici, in: Teologia dei Concili Ecumenici, Roma 1961, 83-97.

expressions, common among the people of God, manifest the faith of the Church in the divine maternity. Later on, the formula "Theotokos" or Mother of God, became frequent, already present in the first scriptural marian prayer known to history (Sub tuum praesidium, III cent.).7

Disputes around the person of Christ "perfect God and perfect Man", then passed into the marian concept, so that the expression "Theotokos" became the sign of acceptance for the divinity of Christ, the redeemer. There followed the definition at the council of Ephesus (431), taken up again by the council of Chalcedon (451) and by other later councils. The christian people found the title "Mother of God" the best expression to affirm the redemptive work of Jesus saviour and redeemer precisely because God and true man.8

Mary is mother of God because she engendered, bore and brought to the light, Jesus who is Son of God. Maternity indicates relationship to the individual person, who in this case is Jesus, Son of God and Head of the Mystical Body.

In twenty centuries, under the action of the Holy Spirit, the

7    ? Papyrus n. 470 of J. Rylands Library, Manchester. See: P.F. MERCENIER, L'antienne mariale grecque la plus ancienne, "Le Muséon" 42 (1929) 259ff; D.M. MONTAGNA, La lode alla Theotokos nei testi greci dei secoli IV - VII , "Marianum" 24 (1962) 453-543; STEGMULLER, Sub tuum praesidium, "Zeitschrift f. Katholische Theologie" 74 (1952) 76-82.

8    ? Apart from the studies of note 2, see: E. SCHRARTZ, Acta Conciliorum Oecumenicorum (ACO), Berlin 1923-40, t. I, vol. 2 (Ephesus). Studies: C. BALIC, Maria nel Concilio di Efeso e negli altri concili, "Divinitas" 5 (1961) 228-251; P.TH. CAMELOT, Ephèse et Chalcédonie, Paris, Ed. de l'Orante 1962; M. GUALLARD, Tres Concilios ecuménicos, Efeso, Calcedonia, Con stantinopla, en torno a la maternidad divina de la Virgen, Zaragoza 1964; G. JOUASSARD, Marie à travers la patristique, in: Maria, I, 69-157; S. MEO, La maternità divina di Maria nel concilio Ecumenico di Efeso, Roma 1950; C. WESSELS, The Mother of God, River Forest 1964; G. WILPERT, La proclamazione efesina e i mosaici della basilica di S. Maria Maggiore, "Analecta Sacra Tarraconensia" 7 (1931) 197-213.

Church has studied the scriptural texts that are at the basis of the Marian title of "Theotokos":

- Lk 1:43: "the Mother of my Lord":- Mt 1:18-25 ("Emmanuel"); 2:11 ("Mary his mother").- Rom 1:1ff; 9:5; Gal 4:4 (Jesus' divine filiation, "born of woman").

The Apostles "Creed" is a summary of the scriptural doctrine: "Jesus... Son of God, born of the Virgin Mary".

The Word has two births. An eternal birth (eternally born of the Father), and a temporal birth as man ("incarnation"). Mary's action, through the power of the Spirit, is fully maternal since she generates and gives birth to the Word, the Son of God made man.

Mary's divine motherhood refers to the person of the Son of God. The two new aspects of the incarnation do not lessen Mary's real motherhood: she is the Virgin and Mother, who gives birth to the Son of God made man. It could be said that in some way Mary is God's instrument, through the power of the Spirit, so that the Hypostatic Union of the Word may occur. God wanted Mary's maternal action for the human birth of the Word, his Son.

The Incarnation occurs in the same moment as Mary's virginal conception. Jesus, as the Son of God made man, does not exist before this maternal action of Mary's, even though he is the pre-existing Word in the Father's bosom.9

9    ? See Mariologies in chap. I, note 4. Special studies: J. IBANEZ, F. MENDOZA, Origen e historia del dogma de la materni dad divina de Maria, "Estudios Marianos" 42 (1978) 57-71. M.D. PHILIPPE, Le mystère de la maternité divine de Marie, in: Maria, VI, 367-416; C. POZO, La maternidad divina de Maria, in: Enciclopedia mariana posconciliar, Madrid, Coculsa 1975, 335-347; J.B. TERRIEN, La mère de Dieu, Paris, Lethielleux 1902ss, voll. 4.

The Fathers stress the transcendental importance of Mary's "fiat". This "assent" has two aspects: a) Mary's merit, holiness and virtue, always faithful to grace; b) her association with Christ the Redeemer. Mary's acceptance, namely, her "fiat", allows us to see the meaning of the conception which is, according to St. Augustine's expression, both in body and in spirit. It is a "yes" to the incarnation of the Word and therefore a "yes" of association to Christ the Redeemer. Mary's motherly action is not only physiological, but also a special union of love and association.

In this event there is a personal aspect of Mary, who is faithful and holy, and an aspect of adhesion or association with the saving design and the role given to her by God as the "new Eve", united to the "new Adam". The Fathers call Mary "the Bride of the Word" made man (even though she is the bride made fruitful by the Holy Spirit) because she is associated with Christ as the New Eve.

Mary's consent or "fiat" enables us to have some idea of a conception that, according to St. Augustine is as much in the spirit as in the body. It is a consent to the incarnation of the Word and so, a consent to the association with Christ, the redeemer. In this happening there is a personal aspect for Mary, the faithful and holy one, and an aspect of adhesion or association with the salvific design and function assigned to her by the God as "new Eve" united to the "new Adam". Hence, the Fathers name her: "Spouse of the Word made flesh".

Thus, "Mary, consenting to the Word of God, became the Mother of Jesus. Committing herself whole-heartedly and impeded by no sin to God's saving will, she devoted herself totally, as handmaid of the Lord, to the person and work of her Son, under and with him, serving the mystery of redemption, by the grace of Almighty God. Rightly, therefore, the Fathers see Mary not merely as passively engaged by God, but as freely cooperating in the work of man's salvation through faith and obedience. For, as Irenaeus says, she

"being obedient, became the cause of salvation for herself and for the whole human race". Hence, not a few of the early Fathers... comparing Mary with Eve, call her "Mother of the Living", because "death through Eve, life through Mary" (LG 56).10

This association of Mary, as Mother, with Christ the redeemer, has given rise to the title "coredemptrix", occasionally used by the magisterium. This association is an instrument of salvation as a type of the ecclesial reality alluded to by St. Paul: "The Church is his body... his fullness" (Eph. 1:23); "I complete what is lacking in Christ's afflictions for the sake of his Body, that is, the Church" (Col. 1 :24).

In Mary, "this basic fact of being the Mother of the Son of God is from the very beginning a complete openness to the person of Christ, to his whole work, to his whole mission" (RMa 39).

Mary becomes a Type and figure of the Church bride and mother. Virginity becomes the most perfect motherhood and a spousal association with Christ. Mary collaborates in the reality of Christ's marriage with all humanity and with every human person (new "Covenant"). Her election does not depend on the physiological fact of being a mother, but on the grace of God's election and her fidelity (cf. Mk 3:31ff).

Mary's association with Christ the Redeemer is expressed through a terminology that has been adopted in the liturgy, the Magisterium, theology and popular devotion, etc.: "Socia Christi", "New Eve", intercessor, mediatrix, coredemptress... Theological explanations are still limited in some concrete points: indirect or immediate,

10    ? S. Irenaeus, Adv Haer., III, 22,4: PG 7,959; HARVEY 2, 123-124. See: J.A. DE ALDAMA, María en la Patrística de los siglos I y II, Madrid, BAC 1970; Idem, Sibi causa facta est salutis (S. Ireneo, Adv. Haer. 3,22), "Ephem. Mariol." 16 (1966) 34-39; G. JOUASSARD, La théologie mariale de Saint Irénée, in: L'Immaculée Conception, Lyon 1954, 265-276; B. PRZYBYLSKI, Mariologia S. Irenaei Lugdunensis, Romae 1937.

subjective or objective cooperation in the redemption?11

Mary is the mother of Christ in his capacity as the Son of God, the Redeemer, Head of the Church, Mediator, Priest, etc. Mary participates in this reality of Christ as being "associated" with Him and as a prototype of the Church (cf. LG 62-63). The Marian titles are related to this maternal reality of Mary's.

In the light of Mary's divine motherhood, all Jesus' reality can be seen: the Word made man, perfect God, perfect man, our Saviour who saves humankind, making it become an instrument of grace. Mary is the prototype of what the Redeemer wants to do in all his Church and in all humanity (though to a different degree and in a different way).

The Marian title "Theotokos" is the basis of all the dimensions of Mariology: trinitarian, Christological, pneumatological, ecclesiological, anthropological, etc. However some theological questions still remain open: relationship between the divine motherhood and sanctifying grace (is it a sanctifying motherhood of itself?), Mary's predestination as the Mother of God, the central principle of Mariology, etc.

3. Mother of the Church: maternity, intercession, mediation

Mary's maternal function is permanent, and unfolds in several stages: incarnation, epiphany of Jesus, cross. Easter Pentecost,

11    ? CL. DILLENSCHNEIDER, Maria Corredentrice, Roma 1954; C.DUQUOC, Mariologie et corrédemption, "Lumière et Vie" 11 (1962) 39-72; S. FOLGADO, Maria asociada a Cristo en el misterio redentor, in: Enciclopedia mariana ponsconciliar, Madrid, Coculsa 1975, 375-389; E. LLAMAS, Puesto de María en la economia de la Redención, "Estudios Marianos" 32 (1969) 149-230; G. PHILIPS, Marie dans le plan de salut, "Cahiers Marials" 16 (1972) 81-100; I. RICHARD, The Mystery of the Redemption, Dublin, Baltimore 1965; G.M. ROSCHINI, Problematica della corredenzione, Roma, Marianum 1969; E. SCHILLEBEECKX, Mère de la Rédemption, Paris, Cerf 1963; G.D. SMITH, Mary's part in our Redemption, London 1954.

application of the redemption, etc. This function according to St. Augustine, refers to the "whole Christ".

If Mary is the Mother of God because she conceived bore and brought to light Jesus, who is Son of God, she is also Mother of the members of the Body of Christ, being Mother of Jesus who is the Head of his Body. "She is clearly Mother of the members of Christ... since she has by her charity joined in bringing about the birth of believers in the Church who are members of its head" (LG 53).12

From the beginning of the Church, the christian community expressed this reality by calling Mary "new Eve" or mother of those who live in Christ (Irenaeus). When St. John states that "the disciple took her to his own home" (Jn. 19:27], he described what the Church was living, and it contained an invitation to continue along these lines to live, like Mary, in the faith of

12    ? S. Augustine, De s. Virginitate, 6: PL 40,399. About the spiritual maternity of Mary: AA.VV., La maternité spirituelle de Marie, Paris, Lethielleux 1962; D. BERTETTO, Maria Madre universale nella storia della salvezza, Firenze, Fiorentina 1970; F.M. BRAUN, La Mère des fidèles. Essai de théologie johannique, Tournai, Casterman 1954; W.S. COLE, The Spiritual Maternity of Mary according to the writings of Fr. Chaminade, Dayton 1958; I. DE LA POTTERIE, La Parole de Jésus: Voici ta Mère" et l'accueil du disciple, "Marianum" 1 (1974) 1-39; J. ESQUERDA BIFET, La maternidad espiritual de Maria en el capitulo VIII de la constitución sobre la Iglesia del Vaticano II, "Ephem. Mariologicae" 16 (1966) 95-138; M. DE GOEDT, Bases bibliques de la maternité spirituelle de Notre Dame , "Études Mariales" (1959) 35-54; G. JOUASSARD, Maternité spirituelle de la Vierge, premières annonces dans la Tradition, "Études Mariales" (1959) 55-85; F.J. KENNEDY, Mary's Spiritual maternity According to Modern Writers, Washinton 1957; T. KOEHLER, La maternité spirituelle de Maria, in: Maria, I, 573-601; M. LLAMERA, Maria, Madre de los hombres y de la Iglesia, in: Enciclopedia mariana posconciliar, Madrid, Coculsa 1975, 401-414; H. RONDET, La maternité spirituelle de Marie, "Études Mariales" (1961) 1-20; J.M. SALGADO, La maternité spirituelle de la Très Sainte Vierge Marie, Lib. Edit. Vaticana 1990.

Christ. Son of God. Shared divine sonship is born of this faith and Mary is its model (Jn. 1:12). As she intercedes, Mary draws the disciples into this faith that brings in its wake divine sonship in Christ (Jn. 2:5-11).13

Mary's maternal mission and mediation expresses her relationship with Christ's mediation, for it "shows its power" (LG 60). It is "the Blessed Virgin's salutary influence on men, which in the disposition of God... flows forth from the superabundance of the merits of Christ" (ibid.). Mary's maternity in relation to the faithful "rests on Christ's mediation, depends entirely on it and from it draws all its power" (ibid.). Thus does Mary communicates life in Christ. The fact that Jesus was born of Mary is a salvific fact that makes Mary instrument whereby we share in the divine Sonship (Gal. 4:4).

If Mary is "our Mother in the order of Grace", it is because "predestined from all eternity as Mother of God, associated with the incarnation of the Word, in the designs of divine providence was on earth the gracious mother of the divine Redeemer". Hence Mary's maternity goes on unfolding in various stages of the history of salvation: "She conceived, brought forth, and nourished Christ, she presented him to the Father in the temple. shared her Son's sufferings as he died on the cross... Thus in a wholly singular way she cooperated by her obedience, faith, hope and burning charity in the work of the Saviour. restoring supernatural life to souls" (LG 61).

Through all salvation history, Mary's maternity continues to be a salvific reality, for "it continues uninterruptedly from the consent which she loyally gave at the annunciation and which she sustained without wavering at the foot of the cross, until the eternal fulfillment of all the elect" (LG 62).

13    ? Origenes, Comm. in Ioann., 1,6: PG 14,31; K. DELHAYE, Ecclesia mater chez les Pères des trois premiers siècles, Paris, Cerf 1964.

Mary's maternal function is exercised now through her "manifold intercession "and by" her maternal charity that cares for the brethren of her Son" (LG 62). Furthermore, she participates in the reality of Christ, the one Mediator, the only Son of God and the unique Priest. The whole Church and in a special way, Mary who is her prototype, shares in this fact of Christ; hence, the Church, bearer of grace, mother, sacerdotal people, community of sons of God, advocate... The Church herself experiences Mary's maternal, intercessory and mediating function; which the Church n recommends to the heartfelt attention of the faithful, so that encouraged by her maternal help, they may more closely adhere to the Mediator and Redeemer" (LG 62; cf. RMa 38-40).14

The title, "Mother of the Church", we referred to above, expresses this maternal reality of Mary's of which the Church "taught by the Holy Spirit" (LG 53) has always been conscious. Mary's "spiritual" maternity indicates a relationship that extends not simply to each person or believer, but to the Church as such; her maternal activity of conceiving, bearing, bringing to light, guiding, etc., ends in Christ who is Head of the Mystical Body of the Church.

The title of "Mary, Mother of the Church" proclaimed by Paul VI at

14    ? W.G. MOST, The nature of Mary's intercession, its scriptural basis, "Marian Studies" 25 (1971) 27-48. Other studies: AA.VV., Biblioteca mediationis B. V. Mariae, Romae, PAMI 1952, voll. 2; D. BERTETTO, La mediazione di Maria nel Magistero del Vaticano II, "Euntes Docete" 40 (1987) 597-620; O. DOMINGUEZ, La mediación mariana según el concilio Vaticano II, "Estudios Marianos" 28 (1966) 211-252; J. ESQUERDA BIFET, La mediación de María, aspectos específicos de la encíclica "Redemptoris Mater", "Ephemerides Marioologicae" 39 (1989) 237-254; J. GALOT, L'intercession de Maria, in: Maria, VI, 513-550; S. MEO, La "Mediazione materna" di Maria nell'Enciclica "Redemptoris Mater", in: AA.VV., Redemptoris Mater, contenuti e prospettive dottrinali e pastorali, Atti del convegno di studio..., Roma, Pont. Accademia Internazionale 1988, 131-157; Idem, Mediatrice, in: Nuovo Dizionario di Mariologia, Milano, Paoline 1985, 920-935; M.S. SCHEEBEN, Mariology, St. Luois 1952, II, 238-273.

the end of the third conciliar session of Vatican II (20 November 1964) merely stresses the ecclesial aspect of Mary's spiritual "motherhood": "We proclaim the most holy Mary, Mother of the Church, namely, Mother of all the People of God, both of the faithful and pastors, who call her a loving Mother, and from now onwards we desire that she be honoured by all the people with this wonderful title".15

"It can be said that from Mary the Church also learns her own motherhood... For, just as Mary is at the service of the mystery of the Incarnation, so the Church is always at the service of the mystery of adoption to sonship through grace... Precisely such virginity, after the example of the Virgin of Nazareth, is the source of a special spiritual fruitfulness: it is the source of motherhood in the Holy Spirit" (RMa 43). "But the Church's mystery also consists in generating people to a new and immortal life: this is her motherhood in the Holy Spirit... The Church's motherhood is accomplished not only according to the model and figure of the Mother of God but also with her "cooperation"" (RMa 44). "In her new motherhood in the Spirit, Mary embraces each and every one in the Church, and embraces each and every one through the Church" (RMa 47).

Mary, associated with Christ, was chosen as an instrument of grace so that the Church in her turn might be a virgin and mother who brings the divine sonship to all people, "the universal sacrament of salvation". Therefore the Church's motherhood depends on Mary's motherhood (LG 65). "The words uttered by Jesus from the Cross signify that the motherhood of her who bore Christ finds a 'new' continuation in the Church and through the Church" (RMa 24).16

15    ? Summi Pontificis Pauli VI, Allocutio tertia SS. Concilii Periodo exacta (21 Nov. 1964): AAS (1964) 1007-1018.

16    ? C. BALIC, La doctrine su la bienheureuse Vierge Maria Mère de l'Eglise et la Const. "Lumen Gentium", "Divinitas" 9 (1965) 464482; D. BERTETTO, Maria Madre della Chiesa, Catania, Paoline 1965; L. CIAPPI, Mater Ecclesiae, "Divinitas" 9 (1965) 447-463; J.

Mary is associated with Christ for our shared divine filiation. The Church is also a Mother, but through the services (ministries) which bring life in Christ.

The Fathers spoke of Mary the Mother of the faithful as a member of the Body of Christ since she cooperated in the communication of new life in Christ. Mary's motherhood is related to the Church's motherhood which is "ministerial" (i.e., through signs and ministries). Mary and the Church, though in different ways and degrees, are Christ's faithful bride, made fruitful by the Holy Spirit, as an instrument of grace and divine filiation.

Mary's motherhood is active and not only exemplary, since it has a "salutary influence" (LG 60) in the communication of grace (LG 61-62). "Her manifold intercession" (LG 62) is an application of her motherhood. The Church thus calls Mary "Mediatrix" in a relationship of dependence with Christ the one Mediator (ibidem), and she lives this salvific reality mainly in the liturgy (SC 103).

4. Always Virgin

Mary's virginity is a sign of the divinity and resurrection of

ESQUERDA BIFET, L'azione dello Spirito Santo nella maternità e missionarietà della Chiesa, in: Credo in Spiritum Sanctum, Lib. Edit. Vaticana 1983, 1293-1306; Idem, María Madre de la Iglesia, Bilbao, Desclée 1968; J. GALOT, Mère de l'Église, "Nouvelle Revue Théologique" 96 (1964) 1163-1185; Idem, Théologie du titre "Mère de l'Eglise", "Ephemerides Mariologicae" 32 (1982) 159-173; B. GHERARDINI, La Madonna, Madre della Chiesa, "Divinitas" 18 (1974) 437-447; I. LECUYER, Marie et l'Eglise comme Mère et Epouse du Christ, "Etudes Mariales" (1952) 23-41; M. LLAMERA, Maria, Madre de los hombresy de la Iglesia, in: Enci clopedia mariana posconciliar, Madrid, Coculsa 1975, 401-414; G. O'SHEA, Pope Paul VI and the Mother of the Church, "Marian Studies" 16 (1965) 21-28; R. SPIAZZI, La Vergine Maria, Madre de la Chiesa, Roma, Città Nuova 1966;U. VANNI, Dalla maternità di Maria alla maternità della Chiesa, "Rassegna di Teologia" 26 (1985) 28-47.

Jesus. When the evangelists narrated the story of the incarnation, they intended to highlight the activity of the Holy Spirit who made Mary the virgin-mother of the Emmanuel. In the history of salvation, Mary's virginity is a fresh sign of new work of the Spirit. Thus the messianic hopes were realized that in the past had been mere hopes and now become a reality.

The theological study of Mary's virginity is developed in the light of Christ's resurrection and our resurrection at the end of time. Mary remained whole in body and heart as a sign of the risen Christ and of our glorification in him.

In Matthew's and Luke's Gospel the salvific meaning of virginity is stressed: it shows the divinity of Jesus through the power of the Holy Spirit at his conception and birth. This action is a sign of the fulfillment of the messianic promises regarding God's special presence among his people: Emmanuel, God-with-us. The Old Testament text of Is 7:10-16 can be deepened only in the light of the New Testament (annunciation, incarnation, redemption).

"The woman" associated with Christ as Mother "devoted herself totally, as a handmaid of the Lord, to the person and work of her Son" (LG 56). Corporal integrity and full dedication to the mission entrusted to the "new Eve" (ibid.). It is "the Virgin Mary... received the Word of God in her heart and in her body and gave life to the world" (LG 53).

The virginity of Mary understood in this way points to a permanent charism, an enduring sign to last as long as Mary's virginal and maternal role associated with Christ lasts. Hence, the Fathers of the Church call Mary "ever virgin", that is, before, during and after childbirth, a permanent sign in the history of salvation. Both corporal integrity and fidelity are a permanent and dynamic charism in Mary, as prototype of the Church who in her apostolic mission is also faithful virgin and fruitful mother.

Mary's permanent virginity has always been proclaimed by the Fathers and the Magisterium since it is a central point of our faith. From the second century onwards there have been many Church documents that speak about this subject. In the patristic teaching, virginity does not lessen the sanctifying value of marriage, but it becomes an eschatological sign of a definitive meeting with Christ the Bridegroom.17

We can distinguish four dimensions of Mary's virginity: Christological (Sponsa Verbi), ecclesiological (Type of the Church), eschatological (sign of the final restoration) and anthropological (perfection of motherhood through the power of the Holy Spirit).

Moreover, Mary's perpetual virginity indicates that "this union of the mother with the Son in the work of salvation is made manifest from the time of Christ's virginal conception up to his death" (LG 57). The birth of Christ "far from diminishing his mother's virginal integrity... sanctified it" (ibid). Precisely because of her virginity, Mary's maternity appears more perfect, joined as it is to Christ the universal redeemer. Thanks to her virginity,

17    ? The affirmation of faith on Mary's virginity is found in the formula of the Creed and the Councils, as an affirmation of the divinity of Jesus: "by the power of the Holy Spirit he became incarnate from the Virgin Mary" (MANSI, II, 666cs). See studies cited in note 2. St. Ignatius of Antioch, Ad Smyrnaeos 1,1 (Funk 1,274); Ad Ephesios 19,1 (Funk 1,228). St. Justin, Apologia 1,33 (PG 6,381). St. Ireneus, Adversus Haereses 1,26,1 (PG 7,686); 3,21,6 (PG 7,953). St. Augustine, Contra Iulianum 1,2,4 (PL 44,643). On the Roman Synod under Pope St. Siricius (year 393): PL 16,1121-1123 (St. Siricius' letter «Optatem» to St. Ambrose); J. A DE ALDAMA, La condenación de Joviniano en el Sínodo di Roma, "Ephem. Mariologicae" 13 (1963) 107-119. On the Synod of Milan under St. Ambrose (year 393): PL 16,1124-1129 (letter 42, "Recognivimus", of St. Ambrose). The third canon of the Lateran Council of 649 solemnly affirms Mary's permanent virginity (MANSI, X, 1151 As; Dz 256). See other patristic and conciliar citations in: J. A. DE ALDAMA (in note 15); G. M. ROSCHINI, Maria Santissima nella storia della salvezza, o.c., vol. III, 353-367.

Mary's maternity does not end with Christ's birth but it passes into every salvific action that brings each human being to birth in divine Sonship.

The virginity of Mary signifies maternal perfection in the order of grace. It is full association with Christ as Mother and "consort". She is an original model of the Church, his faithful and prolific spouse. It contains also an eschatological sense, anticipation of the definitive restoration of all mankind in the risen Christ. Finally, it is an expression of biblical "poverty" that desires no riches but God and the carrying out of his will according to his plan of salvation. Indeed, it is a totalizing and bridal virginity. Mary belongs wholly to Christ and the Church; hence, to all mankind.

Marian virginity expresses the resurrection of Christ and the restoration of all things in him. Mary's assumption and glorification in body and soul is a result. Thus she remains a "great sign" for the Church, virgin and mother, in pilgrimage to the fullness of encounter. Sign of the action of the Holy Spirit working in the incarnation, resurrection, Pentecost and all the history of the Church.

The spirituality of the Church, which consists in living the Mystery of Christ, has in Mary's virginity a stimulus to fidelity to the Word in a bridal modality. The Fathers and spiritual writers have described the path of configuration with Christ and perfection, as a life of virginal fidelity, especially in the light of Mary's virginity wholly consecrated to the Word of God."To demythologize" or underestimate the salvific fact of Mary's virginal integrity in any way, would be to diminish faith in the resurrection of the Lord and the final restoration of his Mystical Body, the Church. Mary is "always Virgin, in childbirth and afterwards, as the Catholic Church has always believed and held"

(Paul VI, Signum Magnum, 1967).18

Virginity is spousal dedication to the specific mission entrusted by God for the history of salvation: "a complete openness to the person of Christ, to his whole work, to his whole mission" (RMa 39; cf. LG 56).

The relationship between Mary's virginity and her divine motherhood consists in being a sign of the divinity of Jesus and of the perfection of the same Marian motherhood. She is the supreme mother because she is the supreme virgin. Mary is the most perfect mother in her capacity as an instrument of divine action in the incarnation, which makes her become conjugally associated to the Redeemer. She is the one mother who performed maternal signs (conception, gestation, childbirth, accompanying), a total self-giving. It can be said that she is the only mother who remains eternally associated so closely to her son. Therefore Mary is an integral part of the Mystery of Christ: she belongs totally to the Mystery of Christ and of the Church.

Mary's virginity is thus a sign and fruit of Jesus' resurrection. It is an anticipation of Mary's Assumption and glorification. It is a permanent sign of the action of the Holy Spirit in the incarnation, life, death and resurrection of Christ prolonged in the Church. This same action of the Spirit, who acts in Mary, makes her become the Church, especially at Pentecost, a virgin and mother, through a process of listening and proclamation of the Word, which is Christ present under the Church's sacramental signs.

Ecclesial spirituality finds its Type in the Virgin Mary: fidelity

18    ? Paul VI, enc. Signum Magnum: AAS 59 (1967) 469; cf. LG 57. This "profession" is a clear allusion to the ecclesial tradition and to the conciliar texts, especially those of the Lateran Council of the year 649 (see note 13).

to the word and marriage with Christ. The Fathers developed Christian spirituality particularly in the treatises "De Virginitate" (Mary and the Church).

The Church's belief in Mary's virginity goes beyond the theological explanation and terminology, since this is always limited. In Mary's virginity, the Church finds the support for its hope, which is trust and tension towards the union of all things in Christ (Eph 1:10).19

5. Full of grace and Immaculate

When we summed up Luke's Infancy Gospel we saw that "full of grace" indicated God's predilection in Christ for the carrying out of a mission of divine and ecclesial maternity. The Virgin is the "beloved" of God and chosen for this function. Her life is all holy, transformed, without personal sin and with a constant

19    ? J.A. FITZMYER, The Virginal Conception of Jesus in the New Testa ment , "Theological Studies" 34 (1973) 541-575. Other studies: T. BOSLOOPER, The Virgin Birth, Philadelphia 1962; R. BROWN, The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke, Garden City, Doubleday 1977; Idem, La concezione verginale e la risurrezione corporea di Gesù, Brescia, Queriniana 1977; H.V. CAMPENHAUSEN, The Virgin Birth in the Theology of the Ancient Church, London 1964; L. CIAPPI, La verginità perpetua di Maria nel Magistero degli ultimi Papi: Pio IX - Paolo VI , "Ephem. Mariologicae" 21 (1971) 383-398; J.F. CRAGHAN, Mary, the Virginal Wife and the married Virgin, Rome, Gregorian Univ. Press 1967; D. EDWARDS, The Virgin Birth in History of Faith, London 1943; J. GALOT, La conception virginale du Christ, "Gregorianum" 49 (1968) 637-666; G. GRAYSTONE, Virgin of all Virgins: The Interpretation of Luke 1,34, Rome, Pío X 1968; R. LAURENTIN, Sens et historicité de la conception virginale, in: Studia Mediaevalia et mariologica, Roma, Antonianum, 1971, 515-542; J.G. MACHEN, The Virgin Birth of Christ, Grand Rapids, Baker Book House 1967; M. MIGUENS, The Virgin Birth: An Evaluation of Scriptural Evidence, Westminster, Maryland 1975; M. O'CARROL, The Virginal Conception, some recent problems, "Marianum" 37 (1975) 429-464; K. RAHNER, Virginitas in partu, in: Saggi di cristologia e di mariologia, Roma, Paoline 1965, 361-411; V. TAYLOR, The Historical Evidence for the Virgin Birth, Oxford 1920.

fidelity to thanksgiving. "Grace" according to the N.T. always means configuration with Christ and participation in his own life of divine filiation.

Mary's sanctity is fruit of Jesus' death and resurrection, since the Virgin was "redeemed in a more exalted fashion, by reason of the merits of her Son" (LG 53). This is the dead and risen Christ's total victory over sin.

The sanctity of Mary, which is God's gift, supposes her cooperation by way of faith, suffering and continuous growth in perfection. In the order of grace, what makes Mary perfect virgin and perfect Mother is her unremitting fidelity and generosity to the Word of God.

Mary's holiness can be considered from many angles but it always appears as fidelity to the maternal role entrusted to her by God. It is fidelity to the grace of divine motherhood with all its personal and ecclesial consequences.

Christian holiness, also in Mary, is the fruit of Christ's redemption and also a sign of the saving efficaciousness of his paschal mystery (SC 103). Mary is the one most redeemed, or redeemed in a special way, since she was the person who was most sanctified and most faithful to the mission entrusted to her by God.

From the very first moment of her conception Mary was holy ("immaculate"), fully open to God's saving will, without personal sin (not even venial sin) and perfectly faithful to the grace received.20

20    ? Mary's sinless holiness: Conc. Trid. sess. VI, c.23; CTr 5,791ff; Dz 833. J. CASCANTE, Santidad de la Madre de Dios, in: Enciclopedia mariana posconciliar, Madrid, Coculsa 1975, 363-373; J. GALOT, La sainteté de Marie, in: Maria, VI, 417-448; St. DE FIORES, "Tutta santa" nello Spirito: ambiti teologici della santità di Maria, in: Maria nel Catechismo della Chiesa Cattolica,

This Marian holiness is related to her association with Christ the Redeemer. The "degree" of grace depended on her divine predestination and total and generous fidelity to this association. Mary is a Type of the Church, which must become perfectly faithful to Christ her Spouse (Eph 5:25-27).

The divine motherhood is a sanctifying motherhood, at least through the grace it confers. Mary always walked in faith, preceding the Church's journey in a constant process of holiness and virtue and she was always faithful to the word of God and to the action of the Spirit (Mk 3:31ff).

Church Fathers call Mary "ever-holy", because she was loved by God in every moment of her life. The very first instant of her existence was sanctified since she inherited neither original sin nor its sinful consequences. Mary is Immaculate in her conception.

The main theme in the messianic prophecies and in St. John's Gospel is, the struggle between darkness and light. Mary is the "woman", "the great sign, clothed with the sun", who, with and for her son, overcomes the darkness. In Mary, Jesus willed to leave a proof of his total victory over darkness and sin.

Mary Immaculate, the new Eve, is there to point out the responsibility of each member of the human race in the history of salvation. No man is an island. Every human realization, positive or negative, has its repercussion on the Mystical Body of Christ. Hence, the new Eve, or mother of those who live in Christ, is wholly sanctified from the moment of her conception.

Roma, Centro Cultura Mariana 1993, 104-118; R. LAURENTIN, Sainteté de Marie et de l'Eglise, "Etudes Mariales" 11 (1953) 1-27; M.J. SCHEEBEN, Mariology, St. Louis 1956, II, 3-31; E.M. TONIOLO, La santità personale di Maria nel contesto dell'antropologia cristiana oggi, in: Sviluppi teologici postconciliari e mariologia, Roma, Marianum 1977, 77-102.

The precise question about the contraction or otherwise of original sin was put forward in the Middle Ages. The answer depended to a great extent on the concept and nature of original sin. The controversies that followed arose from insufficient theological explanations about Mary's redemption.

Mary is redeemed as a member of the human community which started from Adam. However Christ's death and resurrection means that Mary is not subject to any fault and thus also to original sin.

The scriptural texts indicate an irreconcilable struggle between light and darkness, ending with Christ's (the new Adam's) total victory which also involves Mary (the new Eve, associated with Him). The Church's belief in the Immaculate Conception has been constantly deepened from its explicit affirmation onwards to the dogmatic definition (Pius IX, 1854).

The Council of Trent would not include Mary in the universality of original sin; in his encyclical Ineffabilis Deus (1854). Pius IX defined the dogma of the Immaculate Conception. Controversies in the Middle Ages had arisen from an insufficient theological explanation of Mary's redemption.21

The Church has always held the conviction of Mary's perpetual holiness. "The Virgin Mary... united (to Christ) by a close and indissoluble tie, is endowed with the high office and dignity of the Mother of the Son of God, and therefore also the beloved daughter of the Father and Temple of the Holy Spirit. Because of this gift of sublime grace she far surpasses all creatures, both in heaven and on earth" (LG 53).22

21    ? Conc. Trid. sess. V, 6; CTr 5,239ff; Dz 792. Bul. Inaeffabilis (8 dic. 1854): Acta Pii IX, 1/1, 616; Dz 1641. See: V. SARDI, La solenne defnizione del dogma dell'lmmacolato concepi - mento di Maria Santissima, Atti e documenti, Roma 1904-1005. See the studies of note 18.

22    ? E.D. O'CONNOR, Modern theories of original sin, and the

6. Assumed into heaven and Queen

The victory of Jesus over death takes place not only in his personal resurrection but also in the definitive resurrection of all mankind. Assumed into heaven, Mary has already reached this reality of glorification in body and soul: "The Mother of Jesus in the glory which she possesses in body and soul in heaven is the image and beginning of the Church as it is to be perfected in the world to come" (LG 68).

Mary's assumption has both an eschatological and ecclesial meaning, in that it anticipates the Church that is to come, "while she shines forth on earth, until the day of the Lord shall come, a sign of certain hope and comfort to the pilgrim People of God" (LG 68).Glorified in Christ, Mary is always present in the Church, close to the risen Saviour. The purpose of her glorification is also to be able to remain near the pilgrim Church "that in the Blessed Virgin Mary has already reached perfection" (LG 65).

The fullest significance of the divine maternity of Mary includes this marian reality of glorification. Her whole being is associated with Christ; hence, in his glory too. Through the work of the Holy Spirit in Mary we perceive more fully the reality of the Risen Christ. In the Immaculate Virgin and the Assumption we

Dogma of the Immaculate Conception, "Marian Studies" 20 (1969) 112-136. Other studies: AA.VV., The dogma of the Inmmaculate Conception, Notre Dame 1958; AA.VV., Virgo Immaculata, Acta Congressus internationalis... Romae, PAMI 1954-1958, voll. 18; AA.VV., L'lmmaculée conception de la Bienheureuse Vierge Marie, Ottawa, Soc. Canadienne d'Études Mariales 1955; J. GALOT, L'lmmaculée Conception, in: Maria, VII, 91-16; M. JUGIE, L'lmmaculée Conception dans l'Écriture Sainte et dans la Tradition orientale, Roma 1952; X. LE BACHELET, Immaculée Conception, in: DTC, VII/1, 845-1218; A. VANESTE, Le dogme de l'lmmaculée Conception et l'évolution actuelle de la théologie du péché originel, "Ephem. Mariologicae" 23 (1973) 77-93.

have a manifestation of the victory of light over darkness which is the total victory of the risen Christ.

In the Immaculate Virgin and the Assumption we have a manifestation of the victory of light over darkness which is the total victory of the risen Christ.23

The written documents on the Assumption begin in the fourth century (St. Epiphanes, "Transitus Mariae"), however the Church's faith is manifested through some implicit expressions (Mary's tomb near Gethsemane, etc.). The encyclical Munificentissimus Deus (Pius XII, 1950) explains the fundamental reasons for this faith: the relationship of Mary, the new Eve, to Christ the Redeemer, the victory of the risen Christ, Mary's participation in this victory... The title "Our Lady of the Assumption" has a dynamic meaning of association with Christ "since he always lives to make intercession for them" (Heb 7:25).24

In the encyclical Munificentissimus Deus Pius XII definition of

23    ? Apostolic Const. Munificentissimus Deus (1 Nov. 1950): AAS 42 (1950) 767ff; A.G. AIELLO, Sviluppo del dogma e tradizione a proposito della defi nizione dell'Assunzione di Maria , Roma, Città Nuova 1979; G. FILOGRASSI, Constitutio dogmatica "Munifcentissimus Deus" de Assumptione B. Mariae Virginis, "Gregorianum" 31 (1950) 483-525; G. QUADRIO, La definizione dogmatica dell'Assunzione di Maria SS. alla luce della tradizione, "Salesianum" 12 (1950) 463-486. Se note 20.

24    ? AA.VV., Biblioteca Assumptionis B. V. Mariae, Romae 1948ss, vol.4; A.G. AIELLO, Sviluppo del dogma e tradizione a proposito della defi nizione dell'Assunzione di Maria , Roma, Città Nuova 1979; C. BALIC, Testimonia de Assumptione Beatae Virginis Mariae ex omnibus saeculis, Roma, 1948 y 1950; J.B. CAROL, A Bibliography of the Assumption, "The Thomist" 14 (1951); J. CREHAN, The Assumption and the Jerusalem Liturgy, "Theological Studies" 30 (1969) 312-325; O. DOMINGUEZ, María asociada a Cristo en su triunfo, in: Enciclo pedia mariana posconciliar , Madrid, Coculsa 1975, 391-399; J. GALOT, Le mystère de l'Assomption, in: Maria, VII, 153.237; M. JUGIE, La mort et l'Assomption de la Sainte Vierge, Città del Vaticano 1944. See note 19.

the Assumption is based mainly on the faith and cult of the Church from earliest times (feast of the Dormition), while showing its harmony with other marian truths: virginity (integrity), divine maternity (the Word was made flesh from her body), Immaculate (without original sin and its sinful consequences). Pondering the texts of Scripture and tradition, the Church has always retained this faith in Mary's assumption that sustains her hope along her pilgrim ways (Rev. 12:1ff).

Glorified in Christ and for Christ, Mary is also Queen. Pius XII in Ad coeli Reginam (1954) solemnly proclaimed this title, known since the time of the Fathers and closely related to the titles of Mother, prototype of the Church, Immaculate, assumed into heaven, associate with Christ the Redeemer. That is, Mary's excellence, her maternity connected with Christ the King, the redemption he won and her glorification and crowning in heaven.

The title of Queen is repeated frequently in the Eastern and Western liturgy. It is closely related to the title of Immaculate and Our Lady of the Assumption and to the titles of "associated with Christ" and "new Eve" as the collaborator for our redemption and as a figure of the Church, she too conjugally associated with Christ.25

The Church has her model and personification as "kingly people" in Mary. Thus, "the immaculate Virgin preserved free from all stain of original sin, was taken up body and soul into heavenly glory

25    ? Pío XII, Ad caeli Reginam: AAS 46 (1954) 633-636. AA.VV., Mariae potestas regalis, in: Ecclesia et Maria, Roma 1959, V, 1-237; AA.VV., La royauté de l'Immaculée, Université d'Ottawa 1957; S. DE FIORES, Maria regina: significato teologico attualizzato, in: Maria presenza viva nel popolo di Dio, Roma, Ed. Monfortione 1980, 53-62; P. FRANQUESA, F. SEBASTIAN, Quaestiones de regalitate Mariae, "Ephem. Mariologicae" 5 (1955) 385-428; S.G. MATHEWS, Queen of the Universe, Indiana, St. Meinrad, Grail Publications 1957; G.M. ROSCHINI, La royauté de Marie, in: Maria, I, 601-618; E. SAURAS, Alcance y contenido doctrinal del título de reina en Maria, "Estudios Marianos" 15 (1956) 285-316.

when her earthly life was over, and exalted by the Lord as Queen over all things, that she might be the more fully conformed to her Son, the Lord of Lords, and conqueror of sin and death" (LG 59).

The Church lives this Marian title in the sense of filial and joyful dependence manifested in the faithful's devotion and consecration to the Blessed Virgin ("Regina coeli", "Oh domina mea, mater mea"). The Church is called to share in this final glorification of Mary Assumed into heaven and Queen.

BIBLIOGRAPHY

AA.VV., The dogma of the Inmmaculate Conception, Notre Dame 1958.

AA.VV., Biblioteca Assumptionis B. V. Mariae, Romae 1948ss, vol.4.

AA.VV., Virgo Immaculata, Acta Congressus internationalis... Romae, PAMI 1954-1958, voll. 18.

AA.VV., La maternité spirituelle de Marie, Paris, Lethielleux 1962.

AA.VV., La royauté de l'Immaculée, Université d'Ottawa 1957.

AA.VV., Mariae potestas regalis, in: Ecclesia et Maria, Roma 1959, V, 1-237.

AA.VV., L'lmmaculée conception de la Bienheureuse Vierge Marie, Ottawa, Soc. Canadienne d'Études Mariales 1955.

AIELLO A.G., Sviluppo del dogma e tradizione a proposito della definizione dell'Assunzione di Maria, Roma, Città Nuova 1979.

BALIC C., Testimonia de Assumptione Beatae Virginis Mariae ex omnibus saeculis, Roma, 1948 y 1950; La doctrine su la bienheureuse Vierge Maria Mère de l'Eglise et la Const. "Lumen Gentium", "Divinitas" 9 (1965) 464482; Maria nel Concilio di Efeso e negli altri concili, "Divinitas" 5 (1961) 228-251.

BERTETTO D., Maria Madre della Chiesa, Catania, Paoline 1965; Maria Madre universale nella storia della salvezza, Firenze, Fiorentina 1970; La mediazione di Maria nel Magistero del Vaticano II, "Euntes Docete" 40 (1987) 597-620.

BOSLOOPER T., The Virgin Birth, Philadelphia 1962.

BRAUN F.M., La Mère des fidèles. Essai de théologie johannique, Tournai, Casterman 1954.

BROWN R., The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke, Garden City, Doubleday 1977; Idem, La concezione verginale e la risurrezione corporea di Gesù, Brescia, Queriniana 1977.

CAMELOT P.TH., Ephèse et Chalcédonie, Paris, Ed. de l'Orante 1962.

CAMPENHAUSEN H.V., The Virgin Birth in the Theology of the Ancient

Church, London 1964.

CAROL J.B., A Bibliography of the Assumption, "The Thomist" 14 (1951).

CASCANTE J., Santidad de la Madre de Dios, in: Enciclopedia mariana posconciliar, Madrid, Coculsa 1975, 363-373.

CASTRILLO J.M., La Virgen en los Concilios ecuménicos, Madrid, Coculsa 1964.

CIAPPI L., La verginità perpetua di Maria nel Magistero degli ultimi Papi: Pio IX - Paolo VI , "Ephem. Mariologicae" 21 (1971) 383-398; Mater Ecclesiae, "Divinitas" 9 (1965) 447-463.

COLE W.S., The Spiritual Maternity of Mary according to the writings of Fr. Chaminade, Dayton 1958.

CRAGHAN J.F., Mary, the Virginal Wife and the married Virgin, Rome, Gregorian Univ. Press 1967.

CREHAN J., The Assumption and the Jerusalem Liturgy, "Theological Studies" 30 (1969) 312-325.

DE ALDAMA J.A., María en la Patrística de los siglos I y II, Madrid, BAC 1970; Idem, Sibi causa facta est salutis (S. Ireneo, Adv. Haer. 3,22), "Phem. Mariol." 16 (1966) 34-39.

DE FIORES S., Maria regina: significato teologico attualizzato, in: Maria presenza viva nel popolo di Dio, Roma, Ed. Monfortione 1980, 53-62; "Tutta santa" nello Spirito: ambiti teologici della santità di Maria, in: Maria nel Catechismo della Chiesa Cattolica, Roma, Centro Cultura Mariana 1993, 104-118.

DE GOEDT M., Bases bibliques de la maternité spirituelle de Notre Dame, "Études Mariales" (1959) 35-54.

DE LA POTTERIE I., La Parole de Jésus: Voici ta Mère" et l'accueil du disciple, "Marianum" 1 (1974) 1-39.

DELHAYE K., Ecclesia mater chez les Pères des trois premiers siècles, Paris, Cerf 1964.

DILLENSCHNEIDER CL., Maria Corredentrice, Roma 1954.

DOMINGUEZ O., María asociada a Cristo en su triunfo, in: Enciclo - pedia mariana posconciliar, Madrid, Coculsa 1975, 391-399; La

mediación mariana según el concilio Vaticano II, "Estudios Marianos" 28 (1966) 211-252.

DUQUOC C., Mariologie et corrédemption, "Lumière et Vie" 11 (1962) 39-72.

EDWARDS D., The Virgin Birth in History of Faith, London 1943.

ESQUERDA BIFET J., L'azione dello Spirito Santo nella maternità e missionarietà della Chiesa, in: Credo in Spiritum Sanctum, Lib. Edit. Vaticana 1983, 1293-1306; Idem, María Madre de la Iglesia, Bilbao, Desclée 1968; La maternidad espiritual de Maria en el capitulo VIII de la constitución sobre la Iglesia del Vaticano II, "Ephem. Mariologicae" 16 (1966) 95-138; La mediación de María, aspectos específicos de la encíclica "Redemptoris Mater", "Ephemerides Marioologicae" 39 (1989) 237-254; El culto y devoción mariana en los concilios ecu ménicos orientales , in: De primordiis cultus mariani, Acta Congres sus Mariologici - Mariani in Lusitania anno 1967 celebrati, Romae, P.A.M.I. 1970, II, 327-369.

FILOGRASSI G., Constitutio dogmatica "Munifcentissimus Deus" de Assumptione B. Mariae Virginis, "Gregorianum" 31 (1950) 483-525.

FITZMYER J.A., The Virginal Conception of Jesus in the New Testa - ment, "Theological Studies" 34 (1973) 541-575.

FOLGADO S., Maria asociada a Cristo en el misterio redentor, in: Enciclopedia mariana ponsconciliar, Madrid, Coculsa 1975, 375-389.

FRANQUESA P., SEBASTIAN F., Quaestiones de regalitate Mariae, "Ephem. Mariologicae" 5 (1955) 385-428.

GALOT J., La conception virginale du Christ, "Gregorianum" 49 (1968) 637-666; L'intercession de Maria, in: Maria, VI, 513-550; La sainteté de Marie, in: Maria, VI, 417-448; Le mystère de l'Assomption, in: Maria, VII, 153.237; L'lmmaculée Conception, in: Maria, VII, 91-16; Mére de l'Église, "Nouvelle Revue Théologique" 96 (1964) 1163-1185; Théologie du titre "Mère de l'Eglise", "Ephemerides Mariologicae" 32 (1982) 159-173.

GHERARDINI B., La Madonna, Madre della Chiesa, "Divinitas" 18 (1974) 437-447.

GRAEF H., A History of Doctrine and Devotion, London, Sheed and Ward 1992.

GRAYSTONE G., Virgin of all Virgins: The Interpretation of Luke

1,34, Rome, Pío X 1968.

GUALLARD M., Tres Concilios ecuménicos, Efeso, Calcedonia, Con - stantinopla, en torno a la maternidad divina de la Virgen, Zaragoza 1964.

IBANEZ J., MENDOZA F., Origen e historia del dogma de la materni - dad divina de Maria, "Estudios Marianos" 42 (1978) 57-71.

JOUASSARD G., La théologie mariale de Saint Irénée, in: L'Immaculée Conception, Lyon 1954, 265-276; Marie à travers la patristique, in: Maria, I, 69-157; Maternité spirituelle de la Vierge, premières annonces dans la Tradition, "Études Mariales" (1959) 55-85.

JUGIE M., La mort et l'Assomption de la Sainte Vierge, Città del Vaticano 1944; L'lmmaculée Conception dans l'Écriture Sainte et dans la Tradition orientale, Roma 1952.

KENNEDY F.J., Mary's Spiritual maternity according to Modern Writers, Washinton 1957.

KOEHLER T., La maternité spirituelle de Maria, in: Maria, I, 573-601.

LAURENTIN R., Mary's place in the Church, Burns and Oates, 1965; Sens et historicité de la conception virginale, in: Studia Mediaevalia et mariologica, Roma, Antonianum, 1971, 515-542. Sainteté de Marie et de l'Eglise, "Etudes Mariales" 11 (1953) 1-27.

LE BACHELET X., Immaculée Conception, in: DTC, VII/1, 845-1218.

LECUYER L., Marie et l'Eglise comme Mère et Epouse du Christ, "Etudes Mariales" (1952) 23-41.

LLAMAS E., Puesto de María en la economia de la Redención, "Estu-dios Marianos" 32 (1969) 149-230.

LLAMERA M., Maria, Madre de los hombres y de la Iglesia, in: Enciclopedia mariana posconciliar, Madrid, Coculsa 1975, 401-414.

MACHEN J.G., The Virgin Birth of Christ, Grand Rapids, Baker Book House 1967.

MACQUARRIE J., Mary for all Christian, London, Collins 1992.

MATHEWS S.G., Queen of the Universe, Indiana, St. Meinrad, Grail Publications 1957.

MEO S., La "Mediazione materna" di Maria nell'Enciclica "Redemptoris Mater", in: AA.VV., Redemptoris Mater, contenuti e prospettive dottrinali e pastorali, Atti del convegno di studio..., Roma, Pont. Accademia Internazionale 1988, 131-157; Idem, Mediatrice, in: Nuovo Dizionario di Mariologia, Milano, Paoline 1985, 920-935; La maternità divina di Maria nel concilio Ecumenico di Efeso, Roma 1950.

MERCENIER P.F., L'antienne mariale grecque la plus ancienne, "Le Muséon" 42 (1929) 259ff.

MIGUENS M., The Virgin Birth: An Evaluation of Scriptural Evidence, Westminster, Maryland 1975.

MONTAGNA D.M., La lode alla Theotokos nei testi greci dei secoli IV - VII , "Marianum" 24 (1962) 453-543.

MOST W.G., The nature of Mary's intercession, its scriptural basis, "Marian Studies" 25 (1971) 27-48; Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary, Willmington, Delawre 1982; The Virginal Conception, some recent problems, "Marianum" 37 (1975) 429-464.

O'CONNOR E.D., Modern theories of original sin, and the Dogma of the Immaculate Conception, "Marian Studies" 20 (1969) 112-136.

ORTIZ DE URBINA I., Nicée et Constantinople, Paris 1963.

O'SHEA G., Pope Paul VI and the Mother of the Church, "Marian Studies" 16 (1965) 21-28.

PHILIPPE M.D., Le mystère de la maternité divine de Marie, in: Maria, VI, 367-416.

PHILIPS G., Marie dans le plan de salut, "Cahiers Marials" 16 (1972) 81-100.

POZO C., La maternidad divina de Maria, in: Enciclopedia mariana posconciliar, Madrid, Coculsa 1975, 335-347.

PRZYBYLSKI B., Mariologia S. Irenaei Lugdunensis, Romae 1937.

QUADRIO G., La definizione dogmatica dell'Assunzione di Maria SS.

alla luce della tradizione, "Salesianum 12 (1950) 463-486.

RAHNER K., Virginitas in partu, in: Saggi di cristologia e di mariologia, Roma, Paoline 1965, 361-411.

RONDET H., La maternité spirituelle de Marie, "Études Mariales" (1961) 1-20.

ROSCHINI G.M., Problematica della corredenzione, Roma, Marianum 1969; La royauté de Marie, in: Maria, I, 601-618; Maria Santissima nella storia della salvezza, Isola del Liri, Pisani 1969; Il culto di Maria Santissima e dei santi nei concili ecumenici, in: Teologia dei Concili Ecumenici, Roma 1961, 83-97.

SALGADO J.M., La maternité spirituelle de la Très Sainte Vierge Marie, Lib. Edit. Vaticana 1990.

SARDI V., La solenne defnizione del dogma dell'lmmacolato concepimento di Maria Santissima, Atti e documenti, Roma 1904-1005.

SAURAS E., Alcance y contenido doctrinal del título de reina en Maria, "Estudios Marianos" 15 (1956) 285-316.

SCHILLEBEECKX E., Mère de la Rédemption, Paris, Cerf 1963.

SCHILLEBEECKX E.M., HALKES C., Mary yesterday, today, tomorrow, London, SCM Press 1993.

SMITH G.D., Mary's part in our Redemption, London 1954.

SPIAZZI R., La Vergine Maria, Madre de la Chiesa, Roma, Città Nuova 1966.

STEGMULLER, Sub tuum praesidium, "Zeitschrift f. Katholische Theologie" 74 (1952) 76-82.

TAYLOR V., The Historical Evidence for the Virgin Birth, Oxford 1920.

TERRIEN J.B., La mère de Dieu, Paris, Lethielleux 1902ss, voll. 4.

TONIOLO E.M., La santità personale di Maria nel contesto dell'antropologia cristiana oggi, in: Sviluppi teologici postconciliari e mariologia, Roma, Marianum 1977, 77-102.

VALABEK R., Themes in Marian Theology, Roma 1976.

VANESTE A., Le dogme de l'lmmaculée Conception et l'évolution actuelle de la théologie du péché originel, "Ephem. Mariologicae" 23 (1973) 77-93.

VANNI U., Dalla maternità di Maria alla maternità della Chiesa, "Rassegna di Teologia" 26 (1985) 28-47.

VOLLERT C., The Theology of Mary, New York 1965.

WESSELS C., The Mother of God, River Forest 1964.

WILPERT G., La proclamazione efesina e i mosaici della basilica di S. Maria Maggiore, "Analecta Sacra Tarraconensia" 7 (1931) 197-213.