NOTRE-DAME MÉDIATRICE de TOUTES GRÂCES
Que la très Sainte Vierge Marie soit la Médiatrice de toutes les grâces, ce n'est pas une doctrine nouvelle, et l'Office et la Messe approuvée par le pape Pie XI ne sont que la confirmation officielle d'une vérité qui découle de la Maternité divine de Marie et de tout le plan de Dieu dans l'ordre de notre salut. Cette fête était de plus en plus dans les voeux des serviteurs les plus fervents et les plus éclairés de la très Sainte Vierge; elle dérive de toute la doctrine de l'Église, de l'enseignement des Docteurs et des Saints; il suffit de nommer, parmi d'autres, saint Éphrem, saint Bernard, saint Bernardin, saint Louis-Marie Grignion de Montfort, dont le Traité de la vraie dévotion à la Sainte Vierge est, en quelque sorte, l'illustration magnifique de cette Médiation universelle de la Mère de Dieu.
Le titre par excellence de Marie, Sa gloire suprême, le principe de toutes Ses grandeurs et de toutes Ses vertus, c'est Sa Maternité divine. Si la tradition de l'Église L'appelle la Trésorière du Royaume des Cieux, la Toute-puissance suppliante, la Dispensatrice de la grâce, la Corédemptrice, la Reine du Ciel et de la terre, etc., c'est en raison de Sa divine Maternité. Mais le titre qui semble le mieux résumer tous les autres et le plus heureusement exprimer la mission de la glorieuse Mère de Dieu, c'est celui de Médiatrice de toutes les grâces, Médiatrice d'intercession, et de plus, Médiatrice de dispensation et de distribution de toutes les grâces. C'est bien à cette doctrine que reviennent ces paroles des plus grands docteurs et serviteurs de Marie: "Tout ce qui convient à Dieu par nature convient à Marie par grâce... Telle a été la Volonté de Dieu, qu'Il a voulu que nous recevions tout par Marie... Tous les dons, vertus, grâces du Saint-Esprit Lui-même, sont administrés par les mains de Marie, à qui Elle veut, quand Elle veut, autant qu'Elle veut..." Toute la Liturgie mariale suppose ou exprime la doctrine de Marie Médiatrice universelle de toutes les grâces.
Abbé L. Jaud, Vie des Saints pour tous les jours de l'année, Tours, Mame, 1950.
SOURCE : http://magnificat.ca/cal/fr/saints/notre-dame_mediatrice_de_toutes_graces.html
« Toute grâce arrive de DIEU au Christ, du Christ à la Vierge et de la Vierge à nous. »
Saint Bernardin de Sienne.
« DIEU a choisi Marie comme mère de son Fils afin qu'Elle puisse tout obtenir, et comme Mère des hommes afin qu'Elle puisse tout accorder. »
Bossuet.
« DIEU a choisi Marie pour la Trésorière, l'économe, la dispensatrice de toutes ses grâces qui,toutes, passent par ses mains. – Elle les donne à qui Elle veut, comme Elle veut, quand Elle veut et autant qu'Elle veut. »
Saint Grignion de Montfort.
« On peut affirmer que, sans Marie, absolument rien ne peut nous être distribué de cet immense trésor de toute grâce accumulé par Notre-Seigneur. »
Ency.(Léon XIII. 1891).
« S'abstenir de recourir à Elle dans le besoin, ce serait voler sans ailes. »
Léon XIII.
« Aucun discours n'opère autant de profit et de componction que le sermon sur la Miséricorde de Marie.
Saint Alphonse (Gloires de Marie).
« À la confiance en son intercession est attaché le Salut de tous. »
Saint Alphonse.
« Nul, ô Vierge très Sainte, n'est rempli de la connaissance de Dieu, que par Vous ; nul n'est sauvé que par Vous ; nul n'obtient un don de la miséricorde de DIEU que par Vous. »
Saint Germain de Constantinople, (orat. 2 in Dormition B. M. V.)
« Viens auprès de Marie avec moi, de peur d'être [b]sans Elle à jamais perdu »
Saint Ildefonse.
« Ô Marie, il vous est possible de rendre l'espérance du Salut, même aux âmes les plus désespérées. »
Saint Jean Damascine.
« Le cœur de Marie est un palais où se tiennent les assises de la Miséricorde. »
Sainte Sophie Barat.
« Telle est ma confiance, et elle va jusque-là que, si mon Salut éternel était entre mes mains, je le remettrais dans les vôtres, parce que je me fie plus en votre Miséricorde et en votre protection qu'en toutes mes œuvres. »
Saint Alphonse de Liguori.
« Pécheur, quel que tu sois, fusses-tu tout couvert de la fange de tes fautes, eusses-tu vieilli dans l'iniquité, garde-toi de te livrer au désespoir ; va donc à Marie et tu seras sauvé. »
Saint Bernard (cité par Saint Alphonse « Les gloires de Marie »).
« Si la vue de nos péchés nous épouvante et décourage, souvenons-nous que Marie a été établie Reine de Miséricorde pour sauver par sa protection les pécheurs les plus coupables et les plus désespérés, pourvu qu'ils se recommandent à Elle. »
Saint Alphonse (« Les gloires de Marie »).
« Le secours que nous implorons de Marie par nos prières a son fondement dans l'office de Médiatrice de la grâce divine qu'elle remplit constamment auprès de DIEU... Or cet office ne rencontre peut-être son expression dans aucune prière aussi bien que dans le Rosaire... »
Léon XIII - 1894.
« Pour l'extension du règne du Christ c'est de la puissance du Rosaire que nous attendons les services les plus féconds en résultats. »
Léon XIII (encyclique Adjutricem populi).
« J'ai trouvé le peuple rebelle à l'Évangile, toutes les fois que, à côté de la Croix du Sauveur, j'ai omis de montrer l'image de sa Mère. »
Saint François Xavier.
« Je suis toute miséricordieuse et maîtresse de mon Fils... Son cœur a tant d'amour pour le mien qu'il ne peut refuser vos demandes... Par moi il touchera les cœurs les plus endurcis... Je suis venue particulièrement pour la conversion des pécheurs. »
Lipa et Marie médiatrice de toutes grâces
Le sanctuaire de Lipa a pour origine une manifestation de la Vierge Marie en 1948, accompagnée par une pluie de pétale de roses.
La manifestation de Marie et la pluie de pétales de roses (1)
Le 12 septembre 1948, vers dix-sept heures, Teresita Castillo, novice au carmel de Lipa, se promène dans le jardin de son couvent. Soudain, elle aperçoit un arbuste dont les feuilles remuent puis elle entend une voix douce : « N’aie pas peur, ma fille. Embrasse le sol. Ce que je vais te dire, tu devras le faire pendant quinze jours consécutifs. Tu viendras me rendre visite ici. Mange un peu d’herbe. »
Le lundi 13 septembre 1948, à dix-sept heures, Teresita revient sur les lieux. Elle s’agenouille et récite un Ave Maria. Elle voit remuer les feuilles de l’arbuste. Soudain, elle voit une « belle dame », souriante, les mains jointes, portant un chapelet doré dans la main droite, une robe blanche, une ceinture étroite ; ses pieds nus sont posés sur un petit nuage à 50 cm du sol. « Sois fidèle et viens ici, qu’il pleuve ou que le soleil brille, entend Teresita. – Qui êtes-vous, belle dame ? – Je suis ta Mère, ma petite. »
Le 14 septembre 1948, la Vierge l’attend au même endroit, les bras ouverts. « Je désire que ce lieu soit béni demain. – A quelle heure ? – A l’heure à laquelle ta mère supérieure décidera. N’oublie pas les événements des prochains jours. » La Vierge bénit la religieuse puis disparaît.
Le lendemain, vers quinze heures, l’évêque auxiliaire de Lipa et l’aumônier du carmel bénissent les lieux. Teresita voit la Vierge les bras ouverts. « Embrasse la terre et mange un peu d’herbe. Prends un papier et un crayon, et écris ce que je vais te dire, dit l’apparition. Mes filles, je vous demande de croire en moi, et de garder ce message comme un secret entre vous. Aimez-vous les unes les autres comme de vraies sœurs. Venez souvent me rendre visite. Faites de ce lieu un endroit sacré et respecté. Cueillez les pétales. Je vous bénis toutes. » Après cette apparition, une pluie de pétales de roses est constatée par toutes les personnes présentes. […]
Le 16 septembre 1948, Teresita a une nouvelle apparition. La Vierge lui précise l’endroit exact où Elle désire qu’on place sa statue et lui demande de préciser à l’aumônier que cette statue sera ressemblante à celle de Notre-Dame de Lourdes. Elle demande aussi de dire à la mère supérieure de réciter le chapelet sur le lieu des apparitions les jours suivants. La Vierge bénit Teresita et disparaît.
Teresita voit encore la Vierge dans les jours suivants, qui lui conseille l’humilité et l’obéissance. Elle recommande à la communauté de pratiquer la simplicité et l’humilité car ce sont les vertus qu’Elle préfère. La Vierge demande que chaque sœur soit consacrée à Elle selon saint Louis-Marie Grignion de Montfort. Le dimanche 26 septembre 1948, la Vierge répète ces conseils à la voyante. « Dis aux sœurs de s’aimer les unes les autres, lui dit-Elle. Je ne vous demande de faire de grandes choses comme vous souhaiteriez, car vous êtes mes petites filles. N’oubliez pas de vous consacrer à moi le 7 octobre. Soyez sages. Je suis Marie, Médiatrice de toutes les grâces. »
Le 3 octobre suivant, une « pluie de pétales » se produit.
Le vendredi 12 novembre 1948, Teresita voit la Vierge après la messe. « Les gens ne croient pas à mes paroles. Priez beaucoup, mes filles, à cause des persécutions. Priez pour les prêtres. Ce que je demande ici, c’est la même chose que j’ai demandée à Fatima. Faites pénitence pour ceux qui ne croient pas. C’est ma dernière apparition en ce lieu. »
Des guérisons sont évoquées.
Le 6 décembre 1948, un rapport officiel a été transmis à Mgr A. Verzosa, évêque de Lipa. Le prélat a béni le lieu des apparitions, a nommé une commission d’enquête et a déclaré que la Vierge était la source de la « pluie de pétales ».
Le sanctuaire actuel, et sa mission (2)
La mission de ce sanctuaire est :
• De propager la dévotion droite envers Marie médiatrice de toutes grâces et d’unir les croyants qui partagent la dévotion à Marie sous ce titre.
• De répandre la doctrine concernant l’unique médiation du Christ et l’union de Marie avec le Christ dans le travail du salut.
• De répandre la conscience que nous tous, l’Eglise unie en Marie, nous partageons avec elle le travail de médiation dans le Christ.
Il y a actuellement un projet de construction d’un sanctuaire spacieux.
Le pèlerinage a lieu du 9-12 septembre, on dit alors que Lipa devient la capitale de la prière aux Philippines.
(1) J. Keithley, Lipa. With the Original Account of the Events at Lipa Carmel in 1948 by Mother Mary Cecilia of Jesus ocd, Manille, Center of Peace, 1992 ;
Patrick SBALCHIERO article « Lipa », dans : René LAURENTIN et Patrick SBALCHIERO, Dictionnaire encyclopédique des apparitions de la Vierge. Inventaire des origines à nos jours. Méthodologie, prosopopée, approche interdisciplinaire, Fayard, Paris 2007.
(2) Site officiel du sanctuaire : http://www.marymediatrixofallgrace.com/
Synthèse F. Breynaert
SOURCE : http://www.mariedenazareth.com/10318.0.html?&L=0
Médiatrice de toutes grâces, par décret du Ciel
Saint Alphonse de Liguori résume la tradition qui l'a précédé, en soulignant les images fortes :
Marie est comme un aqueduc que le démon voudrait couper
Le démon le sait bien ; aussi, de même que, pour réduire la ville de Béthulie, Holopherne en fit couper les aqueducs, cet esprit malin s'attache de tout son pouvoir à détruire dans les âmes la dévotion envers la Mère de Dieu ; car, ce canal salutaire une fois fermé, il lui devient facile de les subjuguer. [...]
Marie est la porte du ciel
Toute lettre de grâce émanée du roi passe par la porte de son palais ; ainsi, remarque saint Bernard, nulle grâce ne descend du ciel sur la terre, sans passer par les mains de Marie. Et, rendant raison de la même appellation, saint Bonaventure ajoute que nul ne peut entrer dans le ciel, sans passer par cette bienheureuse Porte qui est Marie.[...]
Elle entoure Jésus et tout ce qui vient de lui passe par lui
Un auteur interprète dans le sens de notre thèse, le passage où Jérémie prédit, à propos de l'Incarnation du Verbe dans le sein de Marie, qu'une Femme environnera l'Homme-Dieu : "De même, dit-il, qu'une ligne tirée du centre d'un cercle ne peut en sortir sans passer par la circonférence, ainsi aucune grâce ne peut nous venir de Jésus-Christ, centre de tout bien, sans passer par Marie, qui, en recevant le Fils de Dieu dans son sein, l'a réellement environné de toute part". [...]
Non seulement Jésus est né de Marie, mais aussi toutes grâces passent par elle
On le voit clairement : en affirmant que toutes les grâces nous viennent par l'entremise de Marie, tous ces saints, tous ces pieux auteurs n'ont pas voulu attacher à leurs paroles ce sens restreint, à savoir : que de Marie nous avons reçu Jésus-Christ, la source de tout bien.
Ils nous déclarent en termes formels, qu'à partir de la naissance de Jésus-Christ, et cela en vertu d'un décret divin, toutes les grâces provenant de ses mérites furent distribuées aux hommes, le sont actuellement, et le seront jusqu'à la fin du monde, par les mains et moyennant l'intercession de Marie.
Saint Alphonse de Liguori (+ 1787), Les gloires de Marie
SOURCE : http://www.mariedenazareth.com/14326.0.html?&L=0
Mary, Mediatrix of All Graces
by Father William G. Most
Closely related to the Catholic teaching on Mary's cooperation in the redemption is the teaching that, with through and under her Son, she is Mediatrix of all graces. What exactly does this mean?
The term Mediatrix in itself could refer to either the objective redemption (the once-for-all earning a title to grace for all men), to the subjective redemption (the distribution of this grace to individual men), or to both. It is most usual to use it to refer only to subjective redemption, i.e. , the process of giving out the fruits of the objective redemption, throughout all centuries. We must consider whether or not the term Mediatrix applies to all graces or only to some. We will ask also about the nature of the mediation: is it only by way of intercession, that is, does Mary simply pray to her Son that he may give us grace, or does God also use her as an instrument in distributing grace.
To begin, we can say without doubt that the title "Mediatrix" is justified, and applies to all graces for certain, by her cooperation in acquiring all graces on Calvary.
The Second Vatican Council (Lumen gentium ## 61-62), said:
... in suffering with Him as He died on the cross, she cooperated in the work of the Savior, in an altogether singular way, by obedience, faith, hope, and burning love, to restore supernatural life to souls. As a result she is our Mother in the order of grace.
This motherhood of Mary in the economy of grace lasts without interruption, from the consent which she gave in faith at the annunciation, and which she unhesitatingly bore with under the cross, even to the perpetual consummation of all the elect. For after being assumed into heaven, she has not put aside this saving function, but by her manifold intercession, she continues to win the gifts of eternal salvation for us. By her motherly love, she takes care of the brothers of her Son who are still in pilgrimage and in dangers and difficulties, until they be led through to the happy fatherland. For this reason, the Blessed Virgin is invoked in the Church under the titles of Advocate, Auxiliatrix, Adiutrix, and Mediatrix. This however it to be so understood that it takes nothing away, or adds nothing to the dignity and efficacy of Christ the one Mediator. For no creature can ever be put on the same level with the Incarnate Word and Redeemer...."
We notice that Vatican II did not add the words "of all graces." However, as many papal texts point out, Mary's role in dispensation flows logically from her role in acquiring all graces. Further, the Council itself added a note on the above passage, in which it refers us to the texts of Leo XIII, Adiutricem populi, St. Pius X, Ad diem illum, Pius XI, Miserentissimus Redemptor, and Pius XII, Radiomessage to Fatima.
Leo XIII, in the text referred to, spoke of her, as we saw above, as having "practically limitless power." St. Pius X said she was the "dispensatrix of all the gifts, and is the "neck" connecting the Head of the Mystical Body to the Members. But all power flows through the neck. Pius XII said "Her kingdom is as vast as that of her Son and God, since nothing is excluded from her dominion." These and many other texts speak in varied ways of Mary as Mediatrix of all graces, so often that the teaching has become infallible.
Objection
Protestants object to this , saying that there is only one mediator: 1 Tim 2:5. We agree that there are many ways in which Christ is the only mediator between God and man. 1) There is only one mediator who is such by very nature, being both true God and true man. 2) There is only one mediator whose whose work is necessary, without whom, in God's plan, there could be no salvation. 3) There is only one mediator who depends on no one else for power.
Mary differs on all three counts. 1) Mary only a creature, but it was appropriate that God be freely choose her as Mediatrix because he had made her Mother of the God-man, the Redeemer--it was she who on behalf of the whole human race consented to God's plan of salvation by proclaiming herself the handmaid of the Lord. 2) Her role was not necessary, since Christ was and is the perfect Redeemer and the perfect Mediator. Rather, Mary was associated with her Son by the free decision of the Father, a decision which we cannot ignore. 3) Her whole ability to do anything comes entirely from her Son, and hence we are not contradicting Lumen gentium # 62 which says no creature can be ever counted together with Him.
Really, the Father did not need her at all, except that if He decreed the incarnation, He necessarily decreed a Mother: she was and is that Mother. But everything else in which He has employed her is not needed.
Yet, if we recall the economy of redemption, it is clear that the Father wants everything to be as rich as possible, so that He will not stop with something lesser if there is more than can be done. Really, the incarnation in a palace, without death, would have been infinite in merit and satisfaction, as we have seen in the section on her cooperation in the redemption.
Further, the principle of St. Thomas helps here. In Summa Theologiae I. 19. 5. c., Thomas says that it pleases God to have one thing in place to serve as a title or reason for granting something further, even though that title does not move Him. It is His love of all goodness and good order that leads Him to act this way. Hence too, even though Calvary earned infinite forgiveness and graces, the Father wills to provide titles for giving out these, in the Mass. Even though He did not need even our Lady, yet He willed to employ her. Even though there is no need of any other saints, in objective or subjective redemption, yet He wills to add them--all to make everything, every title, as rich as possible.
Lumen gentium speaks of her as taking care of all her children. We are extremely numerous, but yet not infinite in number. Therefore, we are not too numerous for her to see and care for. For her capacity for that infinite vision of God is in proportion to her love on earth, so great that Pius IX, as we saw, said it was so great that "none greater under God can be thought of, and no one but God can comprehend it."
Is her mediation merely by intercession, prayer for us to her Son and to God the Father? Or does she also play a role in the distribution of graces from the Father through her Son to us? Many today, influenced by Protestant theology, tend to speak of grace merely as favor, and so say grace is not a thing given. But that would imply Pelagianism, the heresy that says that we can be saved by our own power. For if God merely sits there and smiles at me, and gives me nothing, that would mean that I had to do it by my own power.
So we answer, since Mary was associated with her Son in acquiring grace for us, she will also share with him in distributing that grace to us. This fits well with the words of the Popes, who call her the administra of grace, meaning that she administers or dispenses it. So Pope Leo XIII, Iucunda semper, said:
"... when He [the Father] has been invoked with excellent prayers, our humble voice turns to Mary; in accordance with no other law than that law of conciliation and petition which was expressed as follows by St. Bernardine of Siena : 'Every grace that is communicated to this world has a threefold course. For by excellent order, it is dispensed from God to Christ, from Christ to the Virgin, from the Virgin to us.'"
(…)
Excerpted and adapted from Theology 523: Our Lady in Doctrine and Devotion, by Father William G. Most.
Copyright (c) 1994 William G. Most
Electronic text (c) Copyright EWTN 1996. All rights reserved.
SOURCE : http://www.ewtn.com/faith/teachings/marya4.htm
Church Teaching on Mary as Mediatrix of (All) Graces
Compiled by Fr. William G. Most
1) Leo XIII, Encyclical, Supremi Apostolatus officio. Sept 1, 1883. ASS 16, 1883. 1113.
We judge nothing more powerful and better for this purpose than by religion and devotion to deserve well of the great Mother of God, the Virgin Mary, who is the treasurer [sequestra] of our peace with God, and the mediatrix [administra] of graces....
2) Leo XIII, Encyclical, Superiore anno, August 30, 1884. ASS 17, 1884. 49.
... may He hear the prayers of those who beseech through her, whom He Himself willed to be the mediatrix [administram] of graces.
3) Leo XIII, Encyclical, Octobri mense adventante, Sept 22, 1891, ASS 24, 1891, 196.
... it is right to say, that nothing at all of that very great treasury of all grace which the Lord brought us--for 'grace and truth came through Jesus Christ' [Jn 1.17]--nothing is imparted to us except through Mary, since God so wills, so that just as no one can come to the Father except through the Son, so in general, no one can come to Christ except through His Mother.
4) Leo XIII, Encyclical, Iucunda semper, Sept 8, 1984. ASS 27, 1894. 179.
... when He [the Father] has been invoked with excellent prayers, our humble voice turns to Mary; in accordance with no other law than that law of conciliation and petition which was expressed as follows by St. Bernardine of Siena : 'Every grace that is communicated to this world has a threefold course. For by excellent order, it is dispensed from God to Christ, from Christ to the Virgin, from the Virgin to us.' [Internal quote from S. Bernardine, Sermon on Nativity of B. V. M. n. 6.]
5) Leo XIII, Encyclical, Adiutricem populi, Sept 5, 1895, ASS 28, 1895, 130.
For thereupon, by divine plan, she so began to watch over the Church, so to be near and to favor us as a Mother, that she who had been the minister [administra] of the mystery of human redemption, was equally the minister [administra] of the grace to be given from it for all time, practically immeasurable power being given to her.
6) Leo XIII, Encyclical, Diuturni temporis spatium, Sept 5, 1898, ASS 31, 1898, 146.
For from her, as in a must abundant conduit, the drafts of heavenly graces are given: '... in her hands are the treasures of the mercies of the Lord'; for 'God wills that she be the principle of all good things.' [Internal quotes are from St. John Damascene, Series I De Nativitate Virginis and St. Irenaeus, Against Valentinus III. 33.].
7) Leo XIII, Encyclical, Diuturni temporis spatium, Sept 5, 1898, ASS 31, 1898, 147.
'God wills her to be the principle of all good things.' [Citing St. John Damascene, Series I De nativitate Virginis.]
8) Leo XIII, Parta humano generi, Apostolic Letter, Sept 8, 1901, ASS 34, 1901, 195.
So may the most powerful Virgin Mother, who once 'cooperated in love that the faithful might be born in the Church', be even now the means and mediatrix of our salvation. [Citing St. Augustine, De sancta Virginitate 6.]
9) St. Pius X, Encyclical, Ad diem illum, Feb. 2, 1904, AAS 36, 1904. 453-54.
Hence that never dissociated manner of life and labors of the Mother and the Son... . there stood by the Cross of Jesus His Mother, not merely occupied in looking at the dreadful sight, but even rejoicing that 'her only Son was being offered for the salvation of the human race; and so did she suffer, with Him, that if it had been possible, she would have much more gladly suffered herself all the torments that her Son underwent' [St. Bonaventure I. Sent. d, 48, ad Litt. dub. 4]. Now from this common sharing of will and suffering between Christ and Mary, she 'merited to become most worthily the Reparatrix of the lost world' [Eadmer, De Excellentia Virginis Mariae, 9] and therefore Dispensatrix of all the gifts which Jesus gained for us by His Death and by His Blood.... But Mary as St. Bernard fittingly remarks [De Aquaeductu 4] is the 'channel' or, even, the neck, through which the body is joined to the head, and likewise through which the head exerts its power and strength on the body. 'For she is the neck of our Head, by which all spiritual gifts are communicated to His Mystical Body.' [St. Bernardine of Siena, Quadrag. De Evangelio aeterno, Sermo X, a. 3. c. 3.]
10) St. Pius X, Litterae Apostolicae, August 27, 1910, AAS 2, 1910, 901.
We, to whom nothing is dearer than that the devotion of the faithful towards the Virgin of Lourdes, the treasurer [sequestra] of all graces, be more and more increased, think we should gladly assent to these wishes.
11) Benedict XV, Litterae Apostolicae, Inter Sodalicia, March 22, 1918, AAS 10, 1918, 182.
... the fact that she was with Him crucified and dying, was in accord with the divine plan. For with her suffering and dying Son, Mary endured suffering and almost death. She gave up her Mother's rights over her Son to procure the salvation of mankind, and to appease the divine justice, she, as much as she could, immolated her Son, so that one can truly affirm that together with Christ she has redeemed the human race. But if for this reason, every kind of grace we receive from the treasury of the redemption is ministered as it were through the hands of the same Sorrowful Virgin, everyone can see that a holy death should be expected from her, since it is precisely by this gift that the work of the Redemption is effectively and permanently completed in each one ... further, there is a most constant belief among the faithful, proved by long experience, that as many as employ the same Virgin as Patron, will not at all perish forever.
12) Benedict XV, Encyclical, Fausto appetente die, June 29, 1921, AAS 13, 1921, 334.
For he [St. Dominic] knew well that Mary ... has such influence with her divine Son, that He confers whatever of graces He confers on humans, does so always with her as minister and decision-maker [administra et arbitra].
13) Pius XI, Apostolic Letter, Galliam, Ecclesiae filiam, March 2, 1922, AAS 14, 1922 186.
She, the Virgin Mother, [is] the treasurer [sequestra] of all graces with God.
14) Pius XI, Apostolic Letter, Exstat in civitate, Feb. 1, 1924, AAS 16 1924, 152.
It is clear that many Roman Pontiffs ... have stirred up devotion among the nations to the most clement Mother, the Virgin Mary, the Consoler of the afflicted, and the treasurer [sequestra] of all graces with God.
15) Pius XI, Apostolic Letter, Cognitum sane, Jan 14, 1926, AAS 18, 1926, 213.
We, to whom nothing is dearer than that the devotion of the Christian people be aroused more and more towards the Virgin who is the treasurer [sequestra] of all graces with God, think we should grant these wishes.
16) Pius XI, Encyclical, Ingravescentibus malis, Sept 29, 1937, AAS 29, 1927, 380.
... we know also that all things are imparted to us from God the Greatest and Best, through the hands of the Mother of God.
17) Pius XII, Encyclical, Mystici Corporis, June 29, 1943, AAS 35, 1943, 248.
May she, then, the most holy Mother of all the members of Christ, to whose Immaculate Heart we have confidently consecrated all people ... ask earnestly that most abundant streams of graces from the lofty Head may flow down on all the members of the Mystical body without interruption.
18) Pius XII, Radiomessage to Fatima, Bendito seia, May 13, 1946, AAS 38, 19465, 266.
... having been associated, as Mother and Minister, with the King of martyrs in the ineffable work of human Redemption, she is always associated, with a practically measureless power, in the distribution of the graces that derive from the Redemption.... And her kingdom is as vast as that of her Son and God, since nothing is excluded from her dominion.
19) John XXIII, Epistle to Cardinal Agaganian, Legate to Marian Congress in Saigon, Jan 31, 1959, AAS 51, 1959, 88.
For the faithful can do nothing more fruitful and salutary than to win for themselves the most powerful patronage of the Immaculate Virgin, so that by this most sweet Mother, there may be opened to them, all the treasures of the divine Redemption, and so they may have life, and have it more abundantly. Did not the Lord will that we have everything through Mary?"
Discorsi II, 66.
"From her hands hope for all graces.
20) Vatican II, Lumen gentium ## 61-62.
... in suffering with Him as He died on the cross, she cooperated in the work of the Savior, in an altogether singular way, by obedience, faith, hope, and burning love, to restore supernatural life to souls. As a result she is our Mother in the order of grace. This motherhood of Mary in the economy of grace lasts without interruption, from the consent which she gave in faith at the annunciation, and which she unhesitatingly bore with under the cross, even to the perpetual consummation of all the elect. For after being assumed into heaven, she has not put aside this saving function, but by her manifold intercession, she continues to win the gifts of eternal salvation for us. By her motherly love, she takes care of the brothers of her Son who are still in pilgrimage and in dangers and difficulties, until they be led through to the happy fatherland. For this reason, the Blessed Virgin is invoked in the Church under the titles of Advocate, Auxiliatrix, Adiutrix, and Mediatrix. This however it to be so understood that it takes nothing away, or adds nothing to the dignity and efficacy of Christ the one Mediator. For no creature can ever be put on the same level with the Incarnate Word and Redeemer....
COMMENT: Although Vatican II did not add the words "of all graces," it added a note on the above passage, in which it refers us to the texts of Leo XIII, Adiutricem populi, St. Pius X, Ad diem illum, Pius XI, Miserentissimus Redemptor, and Pius XII, Radiomessage to Fatima. Leo XIII in that text spoke of her, as we saw above, as having "practically limitless power." St. Pius X said she was the "dispensatrix of all the gifts, and is the "neck" connecting the Head of the Mystical Body to the Members. But all power flows through the neck. Pius XII said "Her kingdom is as vast as that of her Son and God, since nothing is excluded from her dominion.
Compiled by Father William G. Most
Electronic text (c) Copyright EWTN 1996. All rights reserved.
SOURCE : http://www.ewtn.com/faith/teachings/marya4a.htm
Voir aussi : http://www.mariedenazareth.com/16245.0.html?&L=0
http://www.chretiensmagazine.fr/2011/03/marie-co-redemptrice-mediatrice-de.html
http://marymediatrixofallgrace.blogspot.ca/
http://cartemarialedumonde.org/fr/sanctuaire-info/lipa-et-marie-mediatrice-toutes-graces
SOURCE : http://magnificat.ca/cal/fr/saints/notre-dame_mediatrice_de_toutes_graces.html
Saint Bernardin de Sienne.
« DIEU a choisi Marie comme mère de son Fils afin qu'Elle puisse tout obtenir, et comme Mère des hommes afin qu'Elle puisse tout accorder. »
Bossuet.
« DIEU a choisi Marie pour la Trésorière, l'économe, la dispensatrice de toutes ses grâces qui,toutes, passent par ses mains. – Elle les donne à qui Elle veut, comme Elle veut, quand Elle veut et autant qu'Elle veut. »
Saint Grignion de Montfort.
« On peut affirmer que, sans Marie, absolument rien ne peut nous être distribué de cet immense trésor de toute grâce accumulé par Notre-Seigneur. »
Ency.(Léon XIII. 1891).
« S'abstenir de recourir à Elle dans le besoin, ce serait voler sans ailes. »
Léon XIII.
« Aucun discours n'opère autant de profit et de componction que le sermon sur la Miséricorde de Marie.
Saint Alphonse (Gloires de Marie).
« À la confiance en son intercession est attaché le Salut de tous. »
Saint Alphonse.
« Nul, ô Vierge très Sainte, n'est rempli de la connaissance de Dieu, que par Vous ; nul n'est sauvé que par Vous ; nul n'obtient un don de la miséricorde de DIEU que par Vous. »
Saint Germain de Constantinople, (orat. 2 in Dormition B. M. V.)
« Viens auprès de Marie avec moi, de peur d'être [b]sans Elle à jamais perdu »
Saint Ildefonse.
« Ô Marie, il vous est possible de rendre l'espérance du Salut, même aux âmes les plus désespérées. »
Saint Jean Damascine.
« Le cœur de Marie est un palais où se tiennent les assises de la Miséricorde. »
Sainte Sophie Barat.
« Telle est ma confiance, et elle va jusque-là que, si mon Salut éternel était entre mes mains, je le remettrais dans les vôtres, parce que je me fie plus en votre Miséricorde et en votre protection qu'en toutes mes œuvres. »
Saint Alphonse de Liguori.
« Pécheur, quel que tu sois, fusses-tu tout couvert de la fange de tes fautes, eusses-tu vieilli dans l'iniquité, garde-toi de te livrer au désespoir ; va donc à Marie et tu seras sauvé. »
Saint Bernard (cité par Saint Alphonse « Les gloires de Marie »).
« Si la vue de nos péchés nous épouvante et décourage, souvenons-nous que Marie a été établie Reine de Miséricorde pour sauver par sa protection les pécheurs les plus coupables et les plus désespérés, pourvu qu'ils se recommandent à Elle. »
Saint Alphonse (« Les gloires de Marie »).
« Le secours que nous implorons de Marie par nos prières a son fondement dans l'office de Médiatrice de la grâce divine qu'elle remplit constamment auprès de DIEU... Or cet office ne rencontre peut-être son expression dans aucune prière aussi bien que dans le Rosaire... »
Léon XIII - 1894.
« Pour l'extension du règne du Christ c'est de la puissance du Rosaire que nous attendons les services les plus féconds en résultats. »
Léon XIII (encyclique Adjutricem populi).
« J'ai trouvé le peuple rebelle à l'Évangile, toutes les fois que, à côté de la Croix du Sauveur, j'ai omis de montrer l'image de sa Mère. »
Saint François Xavier.
« Je suis toute miséricordieuse et maîtresse de mon Fils... Son cœur a tant d'amour pour le mien qu'il ne peut refuser vos demandes... Par moi il touchera les cœurs les plus endurcis... Je suis venue particulièrement pour la conversion des pécheurs. »
Photographie de Ramon FVelasquez
Lipa et Marie médiatrice de toutes grâces
Le sanctuaire de Lipa a pour origine une manifestation de la Vierge Marie en 1948, accompagnée par une pluie de pétale de roses.
La manifestation de Marie et la pluie de pétales de roses (1)
Le 12 septembre 1948, vers dix-sept heures, Teresita Castillo, novice au carmel de Lipa, se promène dans le jardin de son couvent. Soudain, elle aperçoit un arbuste dont les feuilles remuent puis elle entend une voix douce : « N’aie pas peur, ma fille. Embrasse le sol. Ce que je vais te dire, tu devras le faire pendant quinze jours consécutifs. Tu viendras me rendre visite ici. Mange un peu d’herbe. »
Le lundi 13 septembre 1948, à dix-sept heures, Teresita revient sur les lieux. Elle s’agenouille et récite un Ave Maria. Elle voit remuer les feuilles de l’arbuste. Soudain, elle voit une « belle dame », souriante, les mains jointes, portant un chapelet doré dans la main droite, une robe blanche, une ceinture étroite ; ses pieds nus sont posés sur un petit nuage à 50 cm du sol. « Sois fidèle et viens ici, qu’il pleuve ou que le soleil brille, entend Teresita. – Qui êtes-vous, belle dame ? – Je suis ta Mère, ma petite. »
Le 14 septembre 1948, la Vierge l’attend au même endroit, les bras ouverts. « Je désire que ce lieu soit béni demain. – A quelle heure ? – A l’heure à laquelle ta mère supérieure décidera. N’oublie pas les événements des prochains jours. » La Vierge bénit la religieuse puis disparaît.
Le lendemain, vers quinze heures, l’évêque auxiliaire de Lipa et l’aumônier du carmel bénissent les lieux. Teresita voit la Vierge les bras ouverts. « Embrasse la terre et mange un peu d’herbe. Prends un papier et un crayon, et écris ce que je vais te dire, dit l’apparition. Mes filles, je vous demande de croire en moi, et de garder ce message comme un secret entre vous. Aimez-vous les unes les autres comme de vraies sœurs. Venez souvent me rendre visite. Faites de ce lieu un endroit sacré et respecté. Cueillez les pétales. Je vous bénis toutes. » Après cette apparition, une pluie de pétales de roses est constatée par toutes les personnes présentes. […]
Le 16 septembre 1948, Teresita a une nouvelle apparition. La Vierge lui précise l’endroit exact où Elle désire qu’on place sa statue et lui demande de préciser à l’aumônier que cette statue sera ressemblante à celle de Notre-Dame de Lourdes. Elle demande aussi de dire à la mère supérieure de réciter le chapelet sur le lieu des apparitions les jours suivants. La Vierge bénit Teresita et disparaît.
Teresita voit encore la Vierge dans les jours suivants, qui lui conseille l’humilité et l’obéissance. Elle recommande à la communauté de pratiquer la simplicité et l’humilité car ce sont les vertus qu’Elle préfère. La Vierge demande que chaque sœur soit consacrée à Elle selon saint Louis-Marie Grignion de Montfort. Le dimanche 26 septembre 1948, la Vierge répète ces conseils à la voyante. « Dis aux sœurs de s’aimer les unes les autres, lui dit-Elle. Je ne vous demande de faire de grandes choses comme vous souhaiteriez, car vous êtes mes petites filles. N’oubliez pas de vous consacrer à moi le 7 octobre. Soyez sages. Je suis Marie, Médiatrice de toutes les grâces. »
Le 3 octobre suivant, une « pluie de pétales » se produit.
Le vendredi 12 novembre 1948, Teresita voit la Vierge après la messe. « Les gens ne croient pas à mes paroles. Priez beaucoup, mes filles, à cause des persécutions. Priez pour les prêtres. Ce que je demande ici, c’est la même chose que j’ai demandée à Fatima. Faites pénitence pour ceux qui ne croient pas. C’est ma dernière apparition en ce lieu. »
Des guérisons sont évoquées.
Le 6 décembre 1948, un rapport officiel a été transmis à Mgr A. Verzosa, évêque de Lipa. Le prélat a béni le lieu des apparitions, a nommé une commission d’enquête et a déclaré que la Vierge était la source de la « pluie de pétales ».
Le sanctuaire actuel, et sa mission (2)
La mission de ce sanctuaire est :
• De propager la dévotion droite envers Marie médiatrice de toutes grâces et d’unir les croyants qui partagent la dévotion à Marie sous ce titre.
• De répandre la doctrine concernant l’unique médiation du Christ et l’union de Marie avec le Christ dans le travail du salut.
• De répandre la conscience que nous tous, l’Eglise unie en Marie, nous partageons avec elle le travail de médiation dans le Christ.
Il y a actuellement un projet de construction d’un sanctuaire spacieux.
Le pèlerinage a lieu du 9-12 septembre, on dit alors que Lipa devient la capitale de la prière aux Philippines.
(1) J. Keithley, Lipa. With the Original Account of the Events at Lipa Carmel in 1948 by Mother Mary Cecilia of Jesus ocd, Manille, Center of Peace, 1992 ;
Patrick SBALCHIERO article « Lipa », dans : René LAURENTIN et Patrick SBALCHIERO, Dictionnaire encyclopédique des apparitions de la Vierge. Inventaire des origines à nos jours. Méthodologie, prosopopée, approche interdisciplinaire, Fayard, Paris 2007.
(2) Site officiel du sanctuaire : http://www.marymediatrixofallgrace.com/
Synthèse F. Breynaert
SOURCE : http://www.mariedenazareth.com/10318.0.html?&L=0
Le jardin du Carmel de
Lupa, lieu des apparitions.
Photographie de Ramon FVelasquez
Médiatrice de toutes grâces, par décret du Ciel
Saint Alphonse de Liguori résume la tradition qui l'a précédé, en soulignant les images fortes :
Marie est comme un aqueduc que le démon voudrait couper
Le démon le sait bien ; aussi, de même que, pour réduire la ville de Béthulie, Holopherne en fit couper les aqueducs, cet esprit malin s'attache de tout son pouvoir à détruire dans les âmes la dévotion envers la Mère de Dieu ; car, ce canal salutaire une fois fermé, il lui devient facile de les subjuguer. [...]
Marie est la porte du ciel
Toute lettre de grâce émanée du roi passe par la porte de son palais ; ainsi, remarque saint Bernard, nulle grâce ne descend du ciel sur la terre, sans passer par les mains de Marie. Et, rendant raison de la même appellation, saint Bonaventure ajoute que nul ne peut entrer dans le ciel, sans passer par cette bienheureuse Porte qui est Marie.[...]
Elle entoure Jésus et tout ce qui vient de lui passe par lui
Un auteur interprète dans le sens de notre thèse, le passage où Jérémie prédit, à propos de l'Incarnation du Verbe dans le sein de Marie, qu'une Femme environnera l'Homme-Dieu : "De même, dit-il, qu'une ligne tirée du centre d'un cercle ne peut en sortir sans passer par la circonférence, ainsi aucune grâce ne peut nous venir de Jésus-Christ, centre de tout bien, sans passer par Marie, qui, en recevant le Fils de Dieu dans son sein, l'a réellement environné de toute part". [...]
Non seulement Jésus est né de Marie, mais aussi toutes grâces passent par elle
On le voit clairement : en affirmant que toutes les grâces nous viennent par l'entremise de Marie, tous ces saints, tous ces pieux auteurs n'ont pas voulu attacher à leurs paroles ce sens restreint, à savoir : que de Marie nous avons reçu Jésus-Christ, la source de tout bien.
Ils nous déclarent en termes formels, qu'à partir de la naissance de Jésus-Christ, et cela en vertu d'un décret divin, toutes les grâces provenant de ses mérites furent distribuées aux hommes, le sont actuellement, et le seront jusqu'à la fin du monde, par les mains et moyennant l'intercession de Marie.
Saint Alphonse de Liguori (+ 1787), Les gloires de Marie
SOURCE : http://www.mariedenazareth.com/14326.0.html?&L=0
Sanctuaire Marie
Médiatrice de Lipa
Photographie de Ramon FVelasquez
Mary, Mediatrix of All Graces
by Father William G. Most
Closely related to the Catholic teaching on Mary's cooperation in the redemption is the teaching that, with through and under her Son, she is Mediatrix of all graces. What exactly does this mean?
The term Mediatrix in itself could refer to either the objective redemption (the once-for-all earning a title to grace for all men), to the subjective redemption (the distribution of this grace to individual men), or to both. It is most usual to use it to refer only to subjective redemption, i.e. , the process of giving out the fruits of the objective redemption, throughout all centuries. We must consider whether or not the term Mediatrix applies to all graces or only to some. We will ask also about the nature of the mediation: is it only by way of intercession, that is, does Mary simply pray to her Son that he may give us grace, or does God also use her as an instrument in distributing grace.
To begin, we can say without doubt that the title "Mediatrix" is justified, and applies to all graces for certain, by her cooperation in acquiring all graces on Calvary.
The Second Vatican Council (Lumen gentium ## 61-62), said:
... in suffering with Him as He died on the cross, she cooperated in the work of the Savior, in an altogether singular way, by obedience, faith, hope, and burning love, to restore supernatural life to souls. As a result she is our Mother in the order of grace.
This motherhood of Mary in the economy of grace lasts without interruption, from the consent which she gave in faith at the annunciation, and which she unhesitatingly bore with under the cross, even to the perpetual consummation of all the elect. For after being assumed into heaven, she has not put aside this saving function, but by her manifold intercession, she continues to win the gifts of eternal salvation for us. By her motherly love, she takes care of the brothers of her Son who are still in pilgrimage and in dangers and difficulties, until they be led through to the happy fatherland. For this reason, the Blessed Virgin is invoked in the Church under the titles of Advocate, Auxiliatrix, Adiutrix, and Mediatrix. This however it to be so understood that it takes nothing away, or adds nothing to the dignity and efficacy of Christ the one Mediator. For no creature can ever be put on the same level with the Incarnate Word and Redeemer...."
We notice that Vatican II did not add the words "of all graces." However, as many papal texts point out, Mary's role in dispensation flows logically from her role in acquiring all graces. Further, the Council itself added a note on the above passage, in which it refers us to the texts of Leo XIII, Adiutricem populi, St. Pius X, Ad diem illum, Pius XI, Miserentissimus Redemptor, and Pius XII, Radiomessage to Fatima.
Leo XIII, in the text referred to, spoke of her, as we saw above, as having "practically limitless power." St. Pius X said she was the "dispensatrix of all the gifts, and is the "neck" connecting the Head of the Mystical Body to the Members. But all power flows through the neck. Pius XII said "Her kingdom is as vast as that of her Son and God, since nothing is excluded from her dominion." These and many other texts speak in varied ways of Mary as Mediatrix of all graces, so often that the teaching has become infallible.
Objection
Protestants object to this , saying that there is only one mediator: 1 Tim 2:5. We agree that there are many ways in which Christ is the only mediator between God and man. 1) There is only one mediator who is such by very nature, being both true God and true man. 2) There is only one mediator whose whose work is necessary, without whom, in God's plan, there could be no salvation. 3) There is only one mediator who depends on no one else for power.
Mary differs on all three counts. 1) Mary only a creature, but it was appropriate that God be freely choose her as Mediatrix because he had made her Mother of the God-man, the Redeemer--it was she who on behalf of the whole human race consented to God's plan of salvation by proclaiming herself the handmaid of the Lord. 2) Her role was not necessary, since Christ was and is the perfect Redeemer and the perfect Mediator. Rather, Mary was associated with her Son by the free decision of the Father, a decision which we cannot ignore. 3) Her whole ability to do anything comes entirely from her Son, and hence we are not contradicting Lumen gentium # 62 which says no creature can be ever counted together with Him.
Really, the Father did not need her at all, except that if He decreed the incarnation, He necessarily decreed a Mother: she was and is that Mother. But everything else in which He has employed her is not needed.
Yet, if we recall the economy of redemption, it is clear that the Father wants everything to be as rich as possible, so that He will not stop with something lesser if there is more than can be done. Really, the incarnation in a palace, without death, would have been infinite in merit and satisfaction, as we have seen in the section on her cooperation in the redemption.
Further, the principle of St. Thomas helps here. In Summa Theologiae I. 19. 5. c., Thomas says that it pleases God to have one thing in place to serve as a title or reason for granting something further, even though that title does not move Him. It is His love of all goodness and good order that leads Him to act this way. Hence too, even though Calvary earned infinite forgiveness and graces, the Father wills to provide titles for giving out these, in the Mass. Even though He did not need even our Lady, yet He willed to employ her. Even though there is no need of any other saints, in objective or subjective redemption, yet He wills to add them--all to make everything, every title, as rich as possible.
Lumen gentium speaks of her as taking care of all her children. We are extremely numerous, but yet not infinite in number. Therefore, we are not too numerous for her to see and care for. For her capacity for that infinite vision of God is in proportion to her love on earth, so great that Pius IX, as we saw, said it was so great that "none greater under God can be thought of, and no one but God can comprehend it."
Is her mediation merely by intercession, prayer for us to her Son and to God the Father? Or does she also play a role in the distribution of graces from the Father through her Son to us? Many today, influenced by Protestant theology, tend to speak of grace merely as favor, and so say grace is not a thing given. But that would imply Pelagianism, the heresy that says that we can be saved by our own power. For if God merely sits there and smiles at me, and gives me nothing, that would mean that I had to do it by my own power.
So we answer, since Mary was associated with her Son in acquiring grace for us, she will also share with him in distributing that grace to us. This fits well with the words of the Popes, who call her the administra of grace, meaning that she administers or dispenses it. So Pope Leo XIII, Iucunda semper, said:
"... when He [the Father] has been invoked with excellent prayers, our humble voice turns to Mary; in accordance with no other law than that law of conciliation and petition which was expressed as follows by St. Bernardine of Siena : 'Every grace that is communicated to this world has a threefold course. For by excellent order, it is dispensed from God to Christ, from Christ to the Virgin, from the Virgin to us.'"
(…)
Excerpted and adapted from Theology 523: Our Lady in Doctrine and Devotion, by Father William G. Most.
Copyright (c) 1994 William G. Most
Electronic text (c) Copyright EWTN 1996. All rights reserved.
SOURCE : http://www.ewtn.com/faith/teachings/marya4.htm
Chapelle du couvent des
carmélites de Lipa, près du lieu des apparitions.
Photographie de Ramon FVelasquez
Church Teaching on Mary as Mediatrix of (All) Graces
Compiled by Fr. William G. Most
1) Leo XIII, Encyclical, Supremi Apostolatus officio. Sept 1, 1883. ASS 16, 1883. 1113.
We judge nothing more powerful and better for this purpose than by religion and devotion to deserve well of the great Mother of God, the Virgin Mary, who is the treasurer [sequestra] of our peace with God, and the mediatrix [administra] of graces....
2) Leo XIII, Encyclical, Superiore anno, August 30, 1884. ASS 17, 1884. 49.
... may He hear the prayers of those who beseech through her, whom He Himself willed to be the mediatrix [administram] of graces.
3) Leo XIII, Encyclical, Octobri mense adventante, Sept 22, 1891, ASS 24, 1891, 196.
... it is right to say, that nothing at all of that very great treasury of all grace which the Lord brought us--for 'grace and truth came through Jesus Christ' [Jn 1.17]--nothing is imparted to us except through Mary, since God so wills, so that just as no one can come to the Father except through the Son, so in general, no one can come to Christ except through His Mother.
4) Leo XIII, Encyclical, Iucunda semper, Sept 8, 1984. ASS 27, 1894. 179.
... when He [the Father] has been invoked with excellent prayers, our humble voice turns to Mary; in accordance with no other law than that law of conciliation and petition which was expressed as follows by St. Bernardine of Siena : 'Every grace that is communicated to this world has a threefold course. For by excellent order, it is dispensed from God to Christ, from Christ to the Virgin, from the Virgin to us.' [Internal quote from S. Bernardine, Sermon on Nativity of B. V. M. n. 6.]
5) Leo XIII, Encyclical, Adiutricem populi, Sept 5, 1895, ASS 28, 1895, 130.
For thereupon, by divine plan, she so began to watch over the Church, so to be near and to favor us as a Mother, that she who had been the minister [administra] of the mystery of human redemption, was equally the minister [administra] of the grace to be given from it for all time, practically immeasurable power being given to her.
6) Leo XIII, Encyclical, Diuturni temporis spatium, Sept 5, 1898, ASS 31, 1898, 146.
For from her, as in a must abundant conduit, the drafts of heavenly graces are given: '... in her hands are the treasures of the mercies of the Lord'; for 'God wills that she be the principle of all good things.' [Internal quotes are from St. John Damascene, Series I De Nativitate Virginis and St. Irenaeus, Against Valentinus III. 33.].
7) Leo XIII, Encyclical, Diuturni temporis spatium, Sept 5, 1898, ASS 31, 1898, 147.
'God wills her to be the principle of all good things.' [Citing St. John Damascene, Series I De nativitate Virginis.]
8) Leo XIII, Parta humano generi, Apostolic Letter, Sept 8, 1901, ASS 34, 1901, 195.
So may the most powerful Virgin Mother, who once 'cooperated in love that the faithful might be born in the Church', be even now the means and mediatrix of our salvation. [Citing St. Augustine, De sancta Virginitate 6.]
9) St. Pius X, Encyclical, Ad diem illum, Feb. 2, 1904, AAS 36, 1904. 453-54.
Hence that never dissociated manner of life and labors of the Mother and the Son... . there stood by the Cross of Jesus His Mother, not merely occupied in looking at the dreadful sight, but even rejoicing that 'her only Son was being offered for the salvation of the human race; and so did she suffer, with Him, that if it had been possible, she would have much more gladly suffered herself all the torments that her Son underwent' [St. Bonaventure I. Sent. d, 48, ad Litt. dub. 4]. Now from this common sharing of will and suffering between Christ and Mary, she 'merited to become most worthily the Reparatrix of the lost world' [Eadmer, De Excellentia Virginis Mariae, 9] and therefore Dispensatrix of all the gifts which Jesus gained for us by His Death and by His Blood.... But Mary as St. Bernard fittingly remarks [De Aquaeductu 4] is the 'channel' or, even, the neck, through which the body is joined to the head, and likewise through which the head exerts its power and strength on the body. 'For she is the neck of our Head, by which all spiritual gifts are communicated to His Mystical Body.' [St. Bernardine of Siena, Quadrag. De Evangelio aeterno, Sermo X, a. 3. c. 3.]
10) St. Pius X, Litterae Apostolicae, August 27, 1910, AAS 2, 1910, 901.
We, to whom nothing is dearer than that the devotion of the faithful towards the Virgin of Lourdes, the treasurer [sequestra] of all graces, be more and more increased, think we should gladly assent to these wishes.
11) Benedict XV, Litterae Apostolicae, Inter Sodalicia, March 22, 1918, AAS 10, 1918, 182.
... the fact that she was with Him crucified and dying, was in accord with the divine plan. For with her suffering and dying Son, Mary endured suffering and almost death. She gave up her Mother's rights over her Son to procure the salvation of mankind, and to appease the divine justice, she, as much as she could, immolated her Son, so that one can truly affirm that together with Christ she has redeemed the human race. But if for this reason, every kind of grace we receive from the treasury of the redemption is ministered as it were through the hands of the same Sorrowful Virgin, everyone can see that a holy death should be expected from her, since it is precisely by this gift that the work of the Redemption is effectively and permanently completed in each one ... further, there is a most constant belief among the faithful, proved by long experience, that as many as employ the same Virgin as Patron, will not at all perish forever.
12) Benedict XV, Encyclical, Fausto appetente die, June 29, 1921, AAS 13, 1921, 334.
For he [St. Dominic] knew well that Mary ... has such influence with her divine Son, that He confers whatever of graces He confers on humans, does so always with her as minister and decision-maker [administra et arbitra].
13) Pius XI, Apostolic Letter, Galliam, Ecclesiae filiam, March 2, 1922, AAS 14, 1922 186.
She, the Virgin Mother, [is] the treasurer [sequestra] of all graces with God.
14) Pius XI, Apostolic Letter, Exstat in civitate, Feb. 1, 1924, AAS 16 1924, 152.
It is clear that many Roman Pontiffs ... have stirred up devotion among the nations to the most clement Mother, the Virgin Mary, the Consoler of the afflicted, and the treasurer [sequestra] of all graces with God.
15) Pius XI, Apostolic Letter, Cognitum sane, Jan 14, 1926, AAS 18, 1926, 213.
We, to whom nothing is dearer than that the devotion of the Christian people be aroused more and more towards the Virgin who is the treasurer [sequestra] of all graces with God, think we should grant these wishes.
16) Pius XI, Encyclical, Ingravescentibus malis, Sept 29, 1937, AAS 29, 1927, 380.
... we know also that all things are imparted to us from God the Greatest and Best, through the hands of the Mother of God.
17) Pius XII, Encyclical, Mystici Corporis, June 29, 1943, AAS 35, 1943, 248.
May she, then, the most holy Mother of all the members of Christ, to whose Immaculate Heart we have confidently consecrated all people ... ask earnestly that most abundant streams of graces from the lofty Head may flow down on all the members of the Mystical body without interruption.
18) Pius XII, Radiomessage to Fatima, Bendito seia, May 13, 1946, AAS 38, 19465, 266.
... having been associated, as Mother and Minister, with the King of martyrs in the ineffable work of human Redemption, she is always associated, with a practically measureless power, in the distribution of the graces that derive from the Redemption.... And her kingdom is as vast as that of her Son and God, since nothing is excluded from her dominion.
19) John XXIII, Epistle to Cardinal Agaganian, Legate to Marian Congress in Saigon, Jan 31, 1959, AAS 51, 1959, 88.
For the faithful can do nothing more fruitful and salutary than to win for themselves the most powerful patronage of the Immaculate Virgin, so that by this most sweet Mother, there may be opened to them, all the treasures of the divine Redemption, and so they may have life, and have it more abundantly. Did not the Lord will that we have everything through Mary?"
Discorsi II, 66.
"From her hands hope for all graces.
20) Vatican II, Lumen gentium ## 61-62.
... in suffering with Him as He died on the cross, she cooperated in the work of the Savior, in an altogether singular way, by obedience, faith, hope, and burning love, to restore supernatural life to souls. As a result she is our Mother in the order of grace. This motherhood of Mary in the economy of grace lasts without interruption, from the consent which she gave in faith at the annunciation, and which she unhesitatingly bore with under the cross, even to the perpetual consummation of all the elect. For after being assumed into heaven, she has not put aside this saving function, but by her manifold intercession, she continues to win the gifts of eternal salvation for us. By her motherly love, she takes care of the brothers of her Son who are still in pilgrimage and in dangers and difficulties, until they be led through to the happy fatherland. For this reason, the Blessed Virgin is invoked in the Church under the titles of Advocate, Auxiliatrix, Adiutrix, and Mediatrix. This however it to be so understood that it takes nothing away, or adds nothing to the dignity and efficacy of Christ the one Mediator. For no creature can ever be put on the same level with the Incarnate Word and Redeemer....
COMMENT: Although Vatican II did not add the words "of all graces," it added a note on the above passage, in which it refers us to the texts of Leo XIII, Adiutricem populi, St. Pius X, Ad diem illum, Pius XI, Miserentissimus Redemptor, and Pius XII, Radiomessage to Fatima. Leo XIII in that text spoke of her, as we saw above, as having "practically limitless power." St. Pius X said she was the "dispensatrix of all the gifts, and is the "neck" connecting the Head of the Mystical Body to the Members. But all power flows through the neck. Pius XII said "Her kingdom is as vast as that of her Son and God, since nothing is excluded from her dominion.
Compiled by Father William G. Most
Electronic text (c) Copyright EWTN 1996. All rights reserved.
SOURCE : http://www.ewtn.com/faith/teachings/marya4a.htm
Voir aussi : http://www.mariedenazareth.com/16245.0.html?&L=0
http://www.chretiensmagazine.fr/2011/03/marie-co-redemptrice-mediatrice-de.html
http://marymediatrixofallgrace.blogspot.ca/
http://cartemarialedumonde.org/fr/sanctuaire-info/lipa-et-marie-mediatrice-toutes-graces
