| 201. Definibilitas universalis mediationis Matris Dei. — Omnibus supra dictis sedulo perpensis, dicendum mediationem B. Virginis universalem posse ab Ecclesia definiri, non tantum ut certam, quia antiqua traditione, legitime et organice evoluta, et prædicatione universali mens Ecclesiæ sufficienter est manifesta, sed etiam tamquam veritatem dogmaticam et dogma fidei. | 201. The Definability of the Universal Mediation of the Mother of God. — Having carefully considered all that has been said above, it must be stated that the mediation of the Blessed Virgin can be defined by the Church as universal, not only as certain, because the Church's mind is sufficiently manifest through ancient tradition, legitimately and organically developed, and through universal preaching, but also as a dogmatic truth and a dogma of the faith. |
| Dici enim potest æquivalenter revelata in Novæ Evæ dogmate, quo mulier protoparentibus prænuntiata dicenda est cuм Semine causa tum redemptionis ac salutis, tum vitæ spiritualis ad singulos transmissionis, vera mater viventium facta, sicut prima Eva fuit causa et primæ transgressionis et etiam transmissionis peccati ac mortis. Quod Virginis munus, iuxta Scripturas, quoad substantiam protoparentibus promissum et a prophetis rursus annuntiatum, in Evangelio historicis factis describitur, ac Traditione usque ad perfectum conceptum plenius evolvitur et declaratur. | For it can be said that what was revealed equivalently in the dogma of the New Eve—namely, that the woman foretold to the protoparents is to be called the cause, both of redemption and salvation and of the transmission of spiritual life to individuals—was made the true mother of the living, just as the first Eve was the cause of both the first transgression and also of the transmission of sin and death. The Virgin's role, according to the Scriptures, insofar as its substance was promised to the first parents and again announced by the prophets, is described in the Gospel by historical events, and is more fully developed and explained by Tradition up to the perfect conception. |
| Insuper in eodem Novæ Evæ dogmate revelata, universalis eiusmodi mediatio dici debet, quia omnia, quotquot sunt, indicia concurrunt ad id stabiliendum, videlicet : nexus huius doctrinæ cuм aliis veritatibus, scii, dignissimæ matris Dei, eius participationis in opere salvatorio, eius quoque missionis maternæ ad alios homines, ad quarum veritatum pertinet integrationem ; — perpetua in Traditione consociatio, qua inseparabiles prorsus in toto negotio salutis appareant Christus et eius mater ; — opus cui cooperata est B. Virgo salvatorium in Traditione intellectum de toto sine distinctione negotio sanctificationis et salutis usque ad ultimum perducto terminum ; — progressus doctrinæ traditionalis in formales et explicitiores, iam per longa tempora moraliter unanimes, declarationes, quo progressu sub Spiritu veritatis habito patet illum esse sensum legitimum veritatis primitus revelatæ ; — vox tandem Liturgiæ obvie intellecta ; — et universalis fidelium sensus. | Moreover, revealed in the same dogma of the New Eve, her universal mediation must be said, because all the indications, whatever they are, converge to establish it, namely: the connection of this doctrine with other truths, knowledge of the most worthy Mother of God, of her participation in the saving work, and also of her maternal mission to other men, to whose truths this pertains as an integration; — the perpetual association in Tradition, by which Christ and his mother appear entirely inseparable in the whole work of salvation; — the work to which the Blessed Virgin cooperated in the salvific Tradition, understood as the whole, undivided work of sanctification and salvation brought to its final term; — the development of traditional doctrine into formal and more explicit, already for a long time morally unanimous, declarations, by which development, under the guidance of the Spirit of truth, it is clear that this is the legitimate sense of the truth originally revealed; — the voice of the Liturgy finally understood; — and the universal sense of the faithful. |
| Quibus perspectis, dicendum videtur iam sufficienter constare, non solum Mariam cooperatam esse ipsi redemptioni in reparando peccato et acquirendis auxiliis salutis, ac reapse pro omnibus intercedere, et in distribuendis gratiis esse potentissimam mediatricem, — quæ extra dubium ad fidem pertinent, — sed hoc modo mediatricem agere etiam in omnibus dispensandis auxiliis : generali scii, lege, iuxta divinam ordinationem. | In view of these considerations, it seems that it is now sufficiently established, not only that Mary cooperated in the redemption itself by repairing sin and acquiring the aids to salvation, and in fact intercedes for all, and is the most powerful mediatrix in the distribution of graces—which without a doubt pertain to faith—but that in this way she also acts as mediatrix in dispensing all aids: in general knowledge, by law, according to divine ordination. |
| Nequaquam id definiendum reputetur impossibile. | By no means should it be considered impossible to define that. |
| Magis impugnata fuit immaculata conceptio, a theologis scii, maximi nominis et argumentis apparenter validioribus, et nihilominus in veritatibus revelatis ab initio affirmatis erat implicite contenta tamquam formalis pars aut elementum integrale ; sed id nondum perspiciebant sufficienter. Et tamen postea fuit unanimiter agnita, iam ante solemnem definitionem. | The Immaculate Conception was more vigorously attacked by learned theologians of great renown, who advanced apparently stronger arguments; yet it had from the outset been implicitly contained in the revealed truths as a formal part or integral element, though they had not yet perceived this sufficiently. And yet it was later unanimously acknowledged, even before the solemn definition. |
| Minus certa videri potest, utpote in antiqua traditione minus fundata atque argumentis munita minus fundamentalibus, corporalis assumptio B. Virginis, et tamen omnes fere, quotquot sunt, hodie tenent esse definibilem, ac proxime definiendam sperant. | It may seem less certain, since it is less firmly grounded in ancient tradition and supported by less fundamental arguments, the bodily assumption of the Blessed Virgin; and yet almost all who exist today hold it to be definable, and hope it will be defined in the near future. |
| Ad differentiam immaculatæ conceptionis matris Dei, aut eius assumptionis, universalis mediatio B. Virginis longe minus fuit impugnata, et, orta dubii hæsitatione, semper mansit certius in traditione ac universalius affirmata, atque conscientia fidelium magis perspecta. Unde eius definitio merito exoptari potest ; atque eam exoptamus, quia nata erit præstantiam ac providentiam Matris Dei in toto ordine salutis quam maxime in lucem ponere et manifestare, atque devotionem promovere fidelium omniumque hominum salutem. | In contrast to the Immaculate Conception of the Mother of God or her Assumption, the universal mediation of the Blessed Virgin was far less impugned, and, once the hesitation of doubt had arisen, it always remained more certain in tradition and more universally affirmed, and more deeply perceived by the consciousness of the faithful. Hence its definition may rightly be desired; and we desire it, because it will most effectively bring to light and manifest the preeminence and providence of the Mother of God in the entire order of salvation, and promote devotion to the salvation of all the faithful and all people. |
Topic: Definability of "Mediatrix", Blessed Virgin's universal mediation of all graces (Read 99 times)