Gabriel Maria Roschini,OSM (December 19, 1900 – September 12, 1977), was aRoman Catholic Italian priest and professor ofMariology, who published over 900 titles on the subject. During the pontificate ofPope 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 twoMariologists 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] In reviewing the state of Mariology Juniper Carol,S.J. wrote that Roschini's work was the "best and most complete in its kind."[2] Several theologians called him "one of the most profound mariologists" and "irreplaceable".[3]
Alessandro Natale Roschini was born inCastel Sant'Elia (Viterbo,Italy) in 1900.[4] Upon entering theServite order, he changed his name to Gabriel Maria (or Gabriele Maria) from his given name of Alessandro. In 1924, he received his ordination as a priest. After ordination Roschini was posted toNepi, south of Rome, where he metCecilia Eusepi and became her spiritual director. Roschini advised Euseppi until her death at age 18, and advised her to write her thoughts in a journal, which was later used in the process of herBeatification.[4] In 1931 Roschini published a book titled "The Story of a Lily" about Eusepi's life.[5]This was not the only book written by Roschini about a bed-ridden author, and in 1977 he published a book about the Mariology in the writings ofMaria Valtorta.[6][7]
Roschini was a doctor in philosophy and a master insacred theology.[4][8] He founded the journalMarianum in 1939 and directed it for thirty years. In 1950 during the reign ofPope Pius XII he founded theMarianum Theological Faculty, which is now a pontifical institute, and served as its rector. He was also instrumental in reviving the Marian Library, which was transferred to the International College of Saint Alexis Falconieri in 1946. Other roles included professor at theLateran Pontifical University and the Marianum Pontifical Theology Faculty, as well as advisor for theCongregation for the Doctrine of the Faith and the SacredCongregation for the Causes of the Saints.[8]
During the pontificate of Pius XII, “the most Marian Pope in Church history”.[9] Roschini worked closely with the Pontiff, arranging his own publications parallel to Papal mariological promulgations.[1] During and afterVatican II, Roschini tried to adjust to the colder mariological spirit in his 1973 publicationIl mistero di Maria considerato alla luce del mistero di Cristo e della Chiesa, an updated four volume handbook of mariology. But Roschini's views were not without their critics andYves Congar, whose views tended towards Mariological minimalism, opposed Roschini for being too maximalist and wrote that Roschini's views made the work ofCharles Balic (who was a maximalist) appear to be moderate.[10][11]Altogether Roschini published over 900 titles, mostly onMariology, in addition to his encyclopedic works, reviewing the mariological contributions ofsaints likeBernard of Clairvaux andAnthony of Padua. In 1950 he explained the mariology of SaintThomas Aquinas. He detailed his mariology in a major work in the year 1952.
Earlier, Roschini had contributed with a new interpretation to theMariological theology of theCo-redemptrix, which was not universally accepted. In his 1946 publicationCompendium 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 aspiritual union with him. The divine salvation plan, being not only material, includes permanent spiritual unity with Christ. Most mariologists agree with this position.[12] 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.[13]
