Gabriel Roschini

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Gabriel Maria Roschini,

Mariology, who published over 900 titles on the subject. During the pontificate of Pope Pius XII, he worked closely with the Vatican on Marian publications. In light of the encyclopedic accuracy of his work, Roschini is considered one of the top two Mariologists of the 20th century.[1] His first major work, a four volume Mariology, Il Capolavoro di Dio, is judged to be the most comprehensive mariological presentation in the 20th century.[1] Several theologians called him "one of the most profound mariologists" and "irreplaceable".[2]

Life and contributions

Roschini was born in

Congregation for the Causes of the Saints.[3]

Impact on Mariology

During the pontificate of Pius XII, “the most Marian Pope in Church history”.

Vatican II, Roschini tried to adjust to the colder mariological spirit in his 1973 publication Il mistero di Maria considerato alla luce del mistero di Cristo e della Chiesa, an updated four volume handbook of mariology. This largely explains the animosity of Dominican theologian Yves-Marie Congar, strongly opposed to such perceived mariological excesses; indeed, in his journal, Congar once called the eminent Mariologist "Trouduc Roschini" ("Asshole Roschini" cita falsa. Quote false).[5]

Altogether he published over 900 titles, mostly on

Mariology, in addition to his encyclopedic works, reviewing the mariological contributions of saints like Bernard of Clairvaux and Anthony of Padua. In 1950 he explained the mariology of Saint Thomas Aquinas
. He detailed his mariology in a major work in the year 1952.

Earlier, Roschini had contributed with a new interpretation to the

Co-redemptrix, which was not universally accepted. In his 1946 publication Compendium Mariologiae he explained that Mary not only participated physically in the life of Jesus by giving birth to him but also, when she conceived her divine Son, she entered into a spiritual union with him. The divine salvation plan, being not only material, includes permanent spiritual unity with Christ. Most mariologists agree with this position.[6]
Roschini entered new theological territory, when he defined the spiritual unity of Mary and Christ to form a "salvation pair", in which Mary is a true helper of her son. However, in this salvation duo, Mary is clearly subordinated to her son, according to Roschini, who, not wanting of course to elevate Mary to the level of divinity, insisted that Mary needed salvation through Christ like all other people. But, because she is the mother of God, the only mother of God among all women, Mary is someone unique. Sharing with all other people their human nature, she is different. She belongs to Christ, with whom she is spiritually united. [7]

Selected publications

See also

References

  1. ^ a b c Bäumer 547
  2. ^ Remigius Bäumer , R Laurentin in Bäumer, Marienlexikon,St.Ottilien, 1994 547
  3. ^
    ISBN 2-920285-08-4
  4. ^ Bäumer, Marienlexikon, 247,
  5. ^ Y. Congar, Journal d'un théologien (1946-1956), Paris, Cerf, 2000, p. 293.
  6. ^ Schmaus, Mariologie, München, 1955, 328.
  7. ^ Schmaus, 329.

Sources and external links

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