Article 9: I Believe in the Holy Catholic Church

5 - 6§946 §975
The Communion of Saints
and The Blessed Virgin Mary


 Fra Angelico; The Blessed Virgin and Saints










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946 After confessing “the holy catholic Church,” the Apostles’ Creed adds “the communion of saints.” In a certain sense this article is a further explanation of the preceding: “What is the Church if not the assembly of all the saints?”*The communion of saints is the Church. *(Nicetas, Expl. Symb., 10: PL 52:871B) 946 Symbolum Apostolicum postquam « sanctam Ecclesiam catholicam » est professum, « sanctorum communionem » adiungit. Hic articulus quodammodo explicitatio est praecedentis: « Ecclesia quid est aliud quam sanctorum omnium congregatio? ». Sanctorum communio est profecto Ecclesia.



947 “Since all the faithful form one body, the good of each is communicated to the others.... We must therefore believe that there exists a communion of goods in the Church. But the most important member is Christ, since he is the head.... Therefore, the riches of Christ are communicated to all the members, through the sacraments.” (St. Th. Aquin., Symb., 10) As this Church is governed by one and the same Spirit, all the goods she has received necessarily become a common fund.” (Roman Catechism I, 10, 24) 947 « Quia omnes fideles sunt unum corpus, bonum unius alteri communicatur. [...] Unde et inter alia credenda [...], est quod communicatio bonorum sit in Ecclesia [...]. Principale membrum est Christus, quia est Caput. [...] Bonum ergo Christi communicatur [...] omnibus membris; et haec communicatio fit per sacramenta Ecclesiae ». « Unitas enim Spiritus, a quo illa regitur, efficit ut quidquid in eam collatum est, commune sit ».



948 The term “communion of saints” therefore has two closely linked meanings: communion in holy things (sancta)” and “among holy persons (sancti).

Sancta sanctis! (“God’s holy gifts for God’s holy people”) is proclaimed by the celebrant in most Eastern liturgies during the elevation of the holy Gifts before the distribution of communion. the faithful (sancta) are fed by Christ’s holy body and blood (sancta) to grow in the communion of the Holy Spirit (koinonia) and to communicate it to the world.

948 Expressio igitur « sanctorum communio » duas habet significationes: « communionem rerum sanctarum (sancta) » et « communionem inter personas sanctas (sancti) »

« Sancta sanctis! » a celebrante proclamatur in plerisque liturgiis orientalibus cum elevatio fit sanctorum Donorum ante Communionis servitium. Christifideles (sancti) corpore et sanguine Christi (sancta) nutriuntur ut in communione Spiritus Sancti crescant (Koinonia) eamque mundo communicent.






I. . Bonorum spiritualium communio



949 In the primitive community of Jerusalem, the disciples “devoted themselves to the apostles’ teaching and fellowship, to the breaking of the bread and the prayers.” (Acts 2:42)
Communion in the faith. the faith of the faithful is the faith of the Church, received from the apostles. Faith is a treasure of life which is enriched by being shared.
949 In communitate primitiva Ierusalem, discipuli « erant [...] perseverantes in doctrina Apostolorum et communicatione, in fractione panis et orationibus » (Act 2,42).

Communio in fide. Fides fidelium est fides Ecclesiae ab Apostolis accepta, thesaurus vitae qui communicatus ditescit.



950 Communion of the sacraments. “The fruit of all the sacraments belongs to all the faithful. All the sacraments are sacred links uniting the faithful with one another and binding them to Jesus Christ, and above all Baptism, the gate by which we enter into the Church. the communion of saints must be understood as the communion of the sacraments.... the name ‘communion’ can be applied to all of them, for they unite us to God.... But this name is better suited to the Eucharist than to any other, because it is primarily the Eucharist that brings this communion about.”(Roman Catechism 1, 10, 24) 950 Sacramentorum communio. « Omnium enim sacramentorum fructus ad universos fideles pertinet; quibus sacramentis, veluti sacris vinculis, Christo connectuntur et copulantur, et maxime omnium baptismo, quo tamquam ianua in Ecclesiam ingrediuntur. Hac autem sanctorum communione sacramentorum communionem intelligi debere, Patres in Symbolo significant [...]. Hoc nomen [communionis] omnibus sacramentis convenit, cum Deo nos coniungant [...]; magis tamen proprium est Eucharistiae, quae hanc efficit communionem ».



951 Communion of charisms. Within the communion of the Church, the Holy Spirit “distributes special graces among the faithful of every rank” for the building up of the Church.(LG 12 # 2) Now, “to each is given the manifestation of the Spirit for the common good.”(1 Cor 12:7) 951 Charismatum communio: in Ecclesiae communione, Spiritus Sanctus « inter omnis ordinis fideles distribuit gratias quoque speciales » ad Ecclesiae aedificationem. « Unicuique autem datur manifestatio Spiritus ad utilitatem » (1 Cor 12,7).



952 “They had everything in common.” (Acts 4:32) ”Everything the true Christian has is to be regarded as a good possessed in common with everyone else. All Christians should be ready and eager to come to the help of the needy . . . and of their neighbors in want.”(Rom.Catech. 1, 10, 27) A Christian is a steward of the Lord’s goods. (Cf. Lk 16:1, 3) 952 « Erant illis omnia communia » (Act 4,32): « Nihil tandem a vere christiano homine possidetur, quod sibi cum ceteris omnibus commune esse non existimare debeat; quare ad sublevandam indigentium miseriam prompti ac parati esse debent ». Christianus est administrator bonorum Domini.



953 Communion in charity. In the sanctorum communio, “None of us lives to himself, and none of us dies to himself.” (Rom 14:7)  If one member suffers, all suffer together; if one member is honored, all rejoice together. Now you are the body of Christ and individually members of it.” (1 Cor 12:26-27) Charity does not insist on its own way.” (1 Cor 13:5; cf. 10:24) In this solidarity with all men, living or dead, which is founded on the communion of saints, the least of our acts done in charity redounds to the profit of all. Every sin harms this communion. 953 Communio caritatis: in sanctorum communione « nemo [...] nostrum sibi vivit et nemo sibi moritur » (Rom 14,7). « Et sive patitur unum membrum, compatiuntur omnia membra; sive glorificatur unum membrum, congaudent omnia membra. Vos autem estis corpus Christi et membra ex parte » (1 Cor 12,26-27). Caritas « non quaerit, quae sua sunt » (1 Cor 13,5). Nostrorum actuum minimus in caritate factus ad omnium profectum repercutitur, in hac mutua necessitudine cum omnibus hominibus, vivis et mortuis, quae in sanctorum communione fundatur. Omne peccatum huic nocet communioni.










II. Communio inter Ecclesiam caelestem et terrestrem







954. The three states of the Church. “When the Lord comes in glory, and all his angels with him, death will be no more and all things will be subject to him. But at the present time[:] 954 Tres Ecclesiae status. « Donec ergo Dominus venerit in maiestate Sua et omnes angeli cum Eo et, destructa morte, Illi subiecta fuerint omnia,

[1] some of his disciples are pilgrims on earth.

[2] Others have died and are being purified,

[3] while still others are in glory, contemplating ‘in full light, God himself triune and one, exactly as he is”‘: (LG 49; cf. Mt 25:31; 1 Cor 15:26-27; Council of Florence (1439): DS 1305)

alii e discipulis Eius in terris peregrinantur,

alii hac vita functi purificantur,

alii vero glorificantur intuentes “clare Ipsum Deum trinum et unum, sicuti est” »:

All of us, however, in varying degrees and in different ways share in the same charity towards God and our neighbours, and we all sing the one hymn of glory to our God. All, indeed, who are of Christ and who have his Spirit form one Church and in Christ cleave together. (LG 49; cf. Eph 4:16)

« Omnes tamen, gradu quidem modoque diverso, in eadem Dei et proximi caritate communicamus et eundem hymnum gloriae Deo nostro canimus. Universi enim qui Christi sunt, Spiritum Eius habentes, in unam Ecclesiam coalescunt et invicem cohaerent in Ipso ».



955 “So it is that the union of the wayfarers with the brethren who sleep in the peace of Christ is in no way interrupted, but on the contrary, according to the constant faith of the Church, this union is reinforced by an exchange of spiritual goods.” (LG 49) 955 « Viatorum igitur unio cum fratribus qui in pace Christi dormierunt, minime intermittitur, immo secundum perennem Ecclesiae fidem, spiritualium bonorum communicatione roboratur ».



956 The intercession of the saints. “Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness.... They do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus.... So by their fraternal concern is our weakness greatly helped.” (LG 49; cf. 1 Tim 2:5)

Do not weep, for I shall be more useful to you after my death and I shall help you then more effectively than during my life. (St. Dominic, dying, to his brothers)

I want to spend my heaven in doing good on earth. (St. Therese of Lisieux, the Final Conversations, tr. John Clarke ,Washington: ICS, 1977, 102)

956 Sanctorum intercessio: « Ex eo enim quod coelites intimius cum Christo uniuntur, totam Ecclesiam in sanctitatem firmius consolidant [...]. Non desinunt apud Patrem pro nobis intercedere, exhibentes merita quae per unum mediatorem Dei et hominum, Christum Iesum in terris sunt adepti. [...] Eorum proinde fraterna sollicitudine infirmitas nostra plurimum iuvatur »:

« Nolite plorare, quia ego utilior ero vobis ad locum, ad quem vado, quam hic fuerim ».

« In meo degere volo caelo, bonum faciens in terra ».



957 Communion with the saints. “It is not merely by the title of example that we cherish the memory of those in heaven; we seek, rather, that by this devotion to the exercise of fraternal charity the union of the whole Church in the Spirit may be strengthened. Exactly as Christian communion among our fellow pilgrims brings us closer to Christ, so our communion with the saints joins us to Christ, from whom as from its fountain and head issues all grace, and the life of the People of God itself”: (LG 50; cf. Eph 4:1-6)

We worship Christ as God’s Son; we love the martyrs as the Lord’s disciples and imitators, and rightly so because of their matchless devotion towards their king and master. May we also be their companions and fellow disciples! (Martyr.Polycarpi, 17: Ap. Fathers II/3, 396)

957 Communio cum sanctis. « Nec tamen solius exempli titulo coelitum memoriam colimus, sed magis adhuc ut totius Ecclesiae unio in Spiritu roboretur per fraternae caritatis exercitium. Nam sicut christiana inter viatores communio propinquius nos ad Christum adducit, ita consortium cum sanctis nos Christo coniungit, a quo tamquam a fonte et capite omnis gratia et ipsius populi Dei vita promanat »:

« Illum [Christum] enim, utpote Filium Dei, adoramus; martyres vero tamquam Domini discipulos et imitatores merito diligimus propter eximiam ipsorum erga Regem ac Magistrum suum benevolentiam; quorum utinam et nos fiamus consortes ac condiscipuli ».



958 Communion with the dead. “In full consciousness of this communion of the whole Mystical Body of Jesus Christ, the Church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great respect the memory of the dead; and ‘because it is a holy and a wholesome thought to pray for the dead that they may be loosed from their sins’ she offers her suffrages for them.” (LG 50; cf. 2 Macc 12:45) Our prayer for them is capable not only of helping them, but also of making their intercession for us effective. 958 Cum defunctis communio: « Hanc communionem totius Iesu Christi mystici corporis apprime agnoscens, Ecclesia viatorum inde a primaevis christianae religionis temporibus, defunctorum memoriam magna cum pietate excoluit et, quia “sancta et salubris est cogitatio pro defunctis exorare, ut a peccatis solvantur” (2 Mac 12,46), etiam suffragia pro illis obtulit ». Nostra pro eis oratio non solum eos potest iuvare, sed etiam eorum intercessionem pro nobis efficacem facere.



959 In the one family of God. “For if we continue to love one another and to join in praising the Most Holy Trinity - all of us who are sons of God and form one family in Christ - we will be faithful to the deepest vocation of the Church.” (LG 51; d. Heb 3:6) 959 In una Dei familia. « Omnes qui filii Dei sumus et unam familiam in Christo constituimus, dum in mutua caritate et una Sanctissimae Trinitatis laude invicem communicamus, intimae Ecclesiae vocationi correspondemus ».







960 The Church is a “communion of saints”: this expression refers first to the “holy things” (sancta), above all the Eucharist, by which “the unity of believers, who form one body in Christ, is both represented and brought about” (LG 3). 960 Ecclesia est « sanctorum communio »: haec expressio imprimis « res sanctas » (sancta) denotat et maxime Eucharistiam, per quam « repraesentatur et efficitur unitas fidelium, qui unum corpus in Christo constituunt ».



961 The term “communion of saints” refers also to the communion of “holy persons” (sancti) in Christ who “died for all,” so that what each one does or suffers in and for Christ bears fruit for all. 961 Haec locutio etiam communionem denotat « personarum sanctarum » (sancti) in Christo qui « pro omnibus mortuus est », ita ut id quod unusquisque in et pro Christo facit vel patitur, ferat fructum pro omnibus.



962 “We believe in the communion of all the faithful of Christ, those who are pilgrims on earth, the dead who are being purified, and the blessed in heaven, all together forming one Church; and we believe that in this communion, the merciful love of God and his saints is always [attentive] to our prayers” (Paul VI, CPG # 30). 962 « Credimus communionem omnium christifidelium, scilicet eorum qui in terris peregrinantur, qui vita functi purificantur et qui caelesti beatitudine perfruuntur, universosque in unam Ecclesiam coalescere; ac pariter credimus in hac communione praesto nobis esse misericordem Dei Eiusque sanctorum amorem, qui semper precibus nostris pronas aures praebent ».












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963 Since the Virgin Mary’s role in the mystery of Christ and the Spirit has been treated, it is fitting now to consider her place in the mystery of the Church. “The Virgin Mary . . . is acknowledged and honored as being truly the Mother of God and of the redeemer.... She is ‘clearly the 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; cf. St. Aug., De virg. 6: PL 40,399) “Mary, Mother of Christ, Mother of the Church.” (Paul VI, Discourse, November 21,1964) 963 Postquam de beatae Virginis munere in mysterio Christi et Spiritus sumus locuti, oportet nunc eius locum in mysterio Ecclesiae considerare. « Virgo enim Maria [...] ut vera Mater Dei ac Redemptoris agnoscitur et honoratur [...], immo “plane Mater membrorum (Christi), [...] quia cooperata est caritate ut fideles in Ecclesia nascerentur, quae illius Capitis membra sunt ». « Maria, [...] Mater Christi, Mater etiam [...] Ecclesiae ».






I. Maternitas Mariae relate ad Ecclesiam



 Wholly united with her Son . . . Tota suo Filio unita...



964 Mary’s role in the Church is inseparable from her union with Christ and flows directly from it. “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) it is made manifest above all at the hour of his Passion:

Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross. There she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, joining herself with his sacrifice in her mother’s heart, and lovingly consenting to the immolation of this victim, born of her: to be given, by the same Christ Jesus dying on the cross, as a mother to his disciple, with these words: “Woman, behold your son.” (LG 58; cf. Jn 19:26-27)

964 Munus Mariae erga Ecclesiam ab eius unione cum Christo est inseparabile, ex ea directe derivatur. « Haec autem Mariae cum Filio in opere salutari coniunctio a tempore virginalis conceptionis Christi ad Eius usque Mortem manifestatur ». In hora passionis Eius illa est peculiariter manifesta:

« Beata Virgo in peregrinatione fidei processit, suamque unionem cum Filio fideliter sustinuit usque ad crucem, ubi non sine divino consilio stetit, vehementer cum Unigenito suo condoluit et sacrificio Eius se materno animo sociavit, victimae de se genitae immolationi amanter consentiens; ac demum ab Eodem Christo Iesu in cruce moriente uti mater discipulo, hisce verbis data est: “Mulier, ecce filius tuus” » (cf Io 19,26-27).



965 After her Son’s Ascension, Mary “aided the beginnings of the Church by her prayers.” (LG 69)In her association with the apostles and several women, “we also see Mary by her prayers imploring the gift of the Spirit, who had already overshadowed her in the Annunciation.” (LG 59) 965 Maria, post Ascensionem Filii sui, « primitiis Ecclesiae precibus suis adstitit ». Cum Apostolis et quibusdam adunatam mulieribus, « videmus [...] Mariam quoque precibus suis implorantem donum Spiritus, qui in Annuntiatione ipsam iam obumbraverat ».



 . . . also in her Assumption ...etiam in Assumptione sua...



966 “Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death.” (LG 59; cf. Pius XII, Munif. Deus (1950): DS 3903; cf. Rev 19:16) The Assumption of the Blessed Virgin is a singular participation in her Son’s Resurrection and an anticipation of the resurrection of other Christians:

In giving birth you kept your virginity; in your Dormition you did not leave the world, O Mother of God, but were joined to the source of Life. You conceived the living God and, by your prayers, will deliver our souls from death. (Byz. Litur., Troparion, Feast of the Dormition, August 15th)

966 « Denique Immaculata Virgo, ab omni originalis culpae labe praeservata immunis, expleto terrestris vitae cursu, corpore et anima ad caelestem gloriam assumpta est, ac tamquam universorum Regina a Domino exaltata, ut plenius conformaretur Filio suo, Domino dominantium ac peccati mortisque victori ». Sanctae Virginis Assumptio est singularis participatio Resurrectionis Filii sui et anticipatio resurrectionis ceterorum christianorum:

« In generatione tua virginitatem servasti, in dormitione tua mundum non dereliquisti, o Dei genetrix: fontem Vitae es adepta, tu, quae Deum concepisti viventem et quae, per preces tuas, nostras animas liberabis a morte ».



 . . . she is our Mother in the order of grace  



967 By her complete adherence to the Father’s will, to his Son’s redemptive work, and to every prompting of the Holy Spirit, the Virgin Mary is the Church’s model of faith and charity. Thus she is a “preeminent and . . . wholly unique member of the Church”; indeed, she is the “exemplary realization” (typus) (LG 53; 63)of the Church. 967 Virgo Maria, propter suam plenam adhaesionem voluntati Patris, operi Filii sui redemptivo et omni Spiritus Sancti motioni, est pro Ecclesia exemplar fidei et caritatis. Hac de causa, ipsa est « supereminens prorsusque singulare membrum Ecclesiae », et etiam « exemplarem effectionem », « typum », Ecclesiae constituit.



968 Her role in relation to the Church and to all humanity goes still further. “In a wholly singular way she cooperated by her obedience, faith, hope, and burning charity in the Savior’s work of restoring supernatural life to souls. For this reason she is a mother to us in the order of grace.” (LG 61) 968 Sed eius munus erga Ecclesiam et omnem humanitatem ulterius extenditur. Ipsa « operi Salvatoris singulari prorsus modo cooperata est, oboedientia, fide, spe et flagrante caritate, ad vitam animarum supernaturalem restaurandam. Quam ob causam Mater nobis in ordine gratiae exsistit ».



969 “This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfilment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation .... Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix.” (LG 62) 969 « Haec autem in gratiae Oeconomia maternitas Mariae indesinenter perdurat, inde a consensu quem in Annuntiatione fideliter praebuit, quemque sub cruce incunctanter sustinuit, usque ad perpetuam omnium electorum consummationem. In coelis enim assumpta salutiferum hoc munus non deposuit, sed multiplici intercessione sua pergit in aeternae salutis donis nobis conciliandis. [...] Propterea beata Virgo in Ecclesia titulis Advocatae, Auxiliatricis, Adiutricis, Mediatricis invocatur ».



970 “Mary’s function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. But the Blessed Virgin’s salutary influence on men . . . flows forth from the superabundance of the merits of Christ, rests on his mediation, depends entirely on it, and draws all its power from it.” (LG 60) “No creature could ever be counted along with the Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in various ways both by his ministers and the faithful, and as the one goodness of God is radiated in different ways among his creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source.” (LG 62) 970 « Mariae autem maternum munus erga homines [...] Christi unicam mediationem nullo modo obscurat nec minuit, sed virtutem eius ostendit. Omnis enim salutaris beatae Virginis influxus [...] ex superabundantia meritorum Christi profluit, Eius mediationi innititur, ab illa omnino dependet, ex eademque totam virtutem haurit ». « Nulla enim creatura cum Verbo incarnato ac Redemptore connumerari unquam potest; sed sicut sacerdotium Christi variis modis tum a ministris tum a fideli populo participatur, et sicut una bonitas Dei in creaturis modis diversis realiter diffunditur, ita etiam unica mediatio Redemptoris non excludit, sed suscitat variam apud creaturas participatam ex unico fonte cooperationem ».









II. Beatae Virginis cultus



971 “All generations will call me blessed”: “The Church’s devotion to the Blessed Virgin is intrinsic to Christian worship.” (Lk 1:48; Paul VI, MC 56) The Church rightly honors “the Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title of ‘Mother of God,’ to whose protection the faithful fly in all their dangers and needs.... This very special devotion ... differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration.” (LG 66) The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an “epitome of the whole Gospel,” express this devotion to the Virgin Mary. (Cf. Paul VI, MC 42; SC 103) 971 « Beatam me dicent omnes generationes » (Lc 1,48). « Ecclesiae pietas erga beatam Mariam Virginem pertinet ad naturam ipsam christiani cultus ». Beata Virgo « speciali cultu ab Ecclesia merito honoratur. Et sane ab antiquissimis temporibus beata Virgo sub titulo “Deiparae” colitur, sub cuius praesidium fideles in cunctis periculis et necessitatibus suis deprecantes confugiunt. [...] Qui cultus [...] singularis omnino quamquam est, essentialiter differt a cultu adorationis, qui Verbo incarnato aeque ac Patri et Spiritui Sancto exhibetur, eidemque potissimum favet »; ipse in festivitatibus liturgicis Matri Dei dicatis exprimitur et in oratione mariana, sicut est sanctum Rosarium, « totius Evangelii breviarium ».









III. Maria – icon eschatologica Ecclesiae



972 After speaking of the Church, her origin, mission, and destiny, we can find no better way to conclude than by looking to Mary. In her we contemplate what the Church already is in her mystery on her own “pilgrimage of faith,” and what she will be in the homeland at the end of her journey. There, “in the glory of the Most Holy and Undivided Trinity,” “in the communion of all the saints,” (LG 69) The Church is awaited by the one she venerates as Mother of her Lord and as her own mother.

In the meantime 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. Likewise 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; Cf. 2 Pet 3 10)

972 Postquam de Ecclesia, de eius origine, de missione eius atque de eius destinatione sumus locuti, melius concludere non possumus quam erga Mariam vertens intuitum ut in illa contemplemur quid Ecclesia in suo mysterio, in sua sit « peregrinatione fidei », et quid ipsa in patria futura sit, in sui itineris fine, ubi eam, « ad gloriam Sanctissimae et individuae Trinitatis », « in omnium sanctorum communione », illa exspectat quam Ecclesia tamquam Matrem Domini sui suamque propriam Matrem veneratur.

« Interim autem Mater Iesu, quemadmodum in caelis corpore et anima iam glorificata, imago et initium est Ecclesiae in futuro saeculo consummandae, ita his in terris, quoadusque advenerit dies Domini, tamquam signum certae spei et solatii peregrinanti populo Dei praelucet ».







973 By pronouncing her “fiat” at the Annunciation and giving her consent to the Incarnation, Mary was al ready collaborating with the whole work her Son was to accomplish. She is mother wherever he is Savior and head of the Mystical Body. 973 Maria, verbum « Fiat » in Annuntiatione pronuntians atque sic mysterio Incarnationis suum donans consensum, iam toti cooperatur operi quod eius Filius adimplere debet. Ipsa est Mater ubicumque Ille Salvator est atque corporis mystici Caput.



974 The Most Blessed Virgin Mary, when the course of her earthly life was completed, was taken up body and soul into the glory of heaven, where she already shares in the glory of her Son’s Resurrection, anticipating the resurrection of all members of his Body. 974 Beatissima Virgo Maria, peracto suae vitae terrestris cursu, corpore et anima in gloriam caelestem assumpta est, ubi ipsa iam Resurrectionis Filii sui participat gloriam, omnium membrorum corporis Eius anticipans resurrectionem.



975 “We believe that the Holy Mother of God, the new Eve, Mother of the Church, continues in heaven to exercise her maternal role on behalf of the members of Christ” (Paul VI, CPG # 15). 946 Libertas975 « Credimus sanctissimam Dei Genetricem, novam Hevam, Matrem Ecclesiae, caelitus nunc materno pergere circa Christi membra munere fungi ».