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An Explanation of the Coredemptrix of Mary Title
Catholicsource ^ | Martin Beckman

Posted on 07/24/2004 8:27:07 PM PDT by narses

An Explanation of the Coredemptrix of Mary Title

Compiled by Martin Beckman

The following is a compilation of several articles by other authors, and discussions I have had with Protestants and Catholics on this issue. Much of the information in this compilation is copied from other authors and therefore I make no claims of authorship of this information in it's entirety.This article is intended to give a brief explanation.

 

Newsweek ran an article in it's August 25th, 1997 issue about a movement within the Catholic Church. Millions of Catholics signed and submitted a petition to Pope John Paul II in an effort to name Mary, the Mother of our Lord, as Coredemptrix, Mediatrix, and Advocate for all Christians. This would be the fifth and final Marian dogma. Members of Vox Populi Mariae Mediatrici ("The Voice of the People for Mary Mediatrix") spearheaded the effort.

Supporters include Cardinal John O'Connor of New York, the late Mother Teresa of Calcutta; the late Cardinal Luigi Ciappi, OP, papal theologian emeritus; Cardinal Jaime Sin of Manila, the Philippines; Cardinal Edouard Gagnon, president of the Pontifical Committee for International Eucharistic Congresses; over 480 bishops including 40 cardinals; prominent lay leaders and ordinary faithful from all parts of the world. Hardly a fringe group!

Here's a short description from the petition submitted to the Pope:

When the Church invokes Mary under the title, "Coredemptrix", she means that Mary uniquely participated in the redemption of the human family by Jesus Christ, Our Lord and Saviour. At the Annunciation (cf.Lk.1:38) Mary freely cooperated in giving the Second Person of the Trinity his human body which is the very instrument of redemption, as Scripture tells us: "We have been sanctified through the offering of the body of Jesus Christ once for all" (Heb.10:10).

And at the foot of the cross of our Saviour (Jn.19:26), Mary's intense sufferings, united with those of her Son, as Pope John Paul II tells us, were, "also a contribution to the Redemption of us all" (Salvifici Doloris, n.25). Because of this intimate sharing in the redemption accomplished by the Lord, the Mother of the Redeemer is uniquely and rightly referred to by Pope John Paul II and the Church as the "Coredemptrix."

It is important to note that the prefix "co" in the title Coredemptrix does not mean "equal to" but rather "with", coming from the Latin word cum. The Marian title Coredemptrix never places Mary on a level of equality with her Divine Son, Jesus Christ. Rather it refers to Mary's unique human participation which is completely secondary and subordinate to the redeeming role of Jesus, who alone is true God and true Man.

Mary's role was unique. If she had said 'no' to Gabriel ... to God, would we have a Savior, would we have our true Redeemer ... our Lord .... the Messiah? Mary played a definite role in our salvation. But back to the original statement ... that role is entirely dependent and subordinate on Jesus. 

Mary is called to give her free and full consent to conceive this child. She is not merely a passive recipient of the message, but she was given an active role, and heaven awaited her free choice. It is precisely by her free consent to collaborate in God's saving plan that she becomes the Coredemptrix. The prophecy of Simeon to Mary, "and a sword will pierce through your own soul also" (Luke 2:25), affirms Mary's unique participation in the work of redemption, as it warns her that she will undergo an unspeakable pain that will pierce her soul, for the salvation of mankind. John 19:25 tells us of Jesus' Mother at the very foot of the cross, persevering with her Son in his worst hour of agony, and therein suffering the death of her Son.

Thus in her own suffering too, the Mother of the Redeemer participates in the redemptive mission of Jesus Christ.

St. Paul tells us we are to make up what is lacking in the sacrifice of Jesus (Col 1:24): "Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the church,"

Paul is making a very similar statement here also. By his sufferings he is completing what is lacking in Christ's afflictions for the church and us. This is a role we all can partake .... but this role is dependent on Christ and subordinate to Christ.

That is all that statement about Mary is saying. Mary had a role, a contribution in filling what was lacking in us, the Church. It's a very biblical statement.

Jesus Christ as true God and true man redeems the human family, while Mary as Coredemptrix participates with the Redeemer in his one perfect Sacrifice in a completely subordinate and dependent way. The key word here is "participation" in that which is exclusively true of Jesus Christ. The title "Coredemptrix" never puts Mary on a level of equality with our Lord; rather, it refers to Mary's unique and intimate participation with her divine Son in the work of redemption. "Coredemptrix" is a Latin word; the prefix "co" in the title, "Coredemptrix," derives from the Latin word "cum," which means "with," not "equal to." Mary's sufferings are efficacious towards the redemption of man because they are wholly rooted in the redemptive graces of Christ and are perfectly united to His redeeming will. Similarly, as Mediatrix, the Mother of Jesus does not "rival" Christ's mediation but rather participates in the one mediation of Jesus Christ. Imagine water from a reservoir reaching the people through a system of aqueducts or channels. By analogy, Jesus is the infinite "reservoir" of all grace, which is distributed to us through Mary .... as she gave birth to Jesus. Jesus, the one mediator, does not exclude secondary, subordinate mediators.

Catholics do agree wholeheartedly that Jesus is the one and only mediator between man & God. No question ... the bible teaches this ... the Catholic Church teaches this. No subordinate co-deities, no additional redeemers, no additional mediators! Clear enough?

But what about our role in bringing people to Christ, preaching the Gospel, as teachers, pointing people to Christ .... and so on? We can be mediators in that fashion. Surely you do not disagree that faith comes from (by grace) from receiving the gospel message.

This is not saying we are mediators between Jesus and God for mankind ... but we can have a subordinate & dependent role.

This isn't adding to Jesus' mediatorship, not a seperate channel, not an end-run, or anything that takes away from His role.

 

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1 posted on 07/24/2004 8:27:11 PM PDT by narses
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MARY C0-REDEMPTRIX
Coredemptrix Mediatrix Advocate

A Response to 7 Common Objections
Part 1 | Part 2 | Part 3


PART 2

Objection 4:
To call Mary a co-redemptrix or to call Christians in general "co-redeemers" is to have a human being actively participate in redemption, which is a divine or, more specifically, a "theandric" activity, accomplished by Jesus Christ in his divine and human natures alone, and thus forbidden by Christianity. Such would only encourage paganism, since it places a human person, Mary, as part of a divine redemptive action which only Jesus Christ can accomplish.

In many ways, the response to this objection can be found in the same foundational evidence from Christian Scripture that responds to the previous objection to any subordinate or human participation in the one mediation of Jesus Christ (a mediation which includes redemption). But let us examine the specific objection regarding Mary's active participation in the divine act of Redemption.

The full objection to Mary's active participation as Co­redemptrix in the redemption accomplished by Jesus Christ has been set out as follows. Theandric activity refers to an action by Jesus Christ that is accomplished through both of his natures, divine and human. Since the act of redemption by Jesus Christ was a theandric activity, and Mary was merely human, her actions were not theandric and therefore she cannot actively participate in redemption. Hence, Mary cannot be properly called a "co-redemptrix," a term which means she "bought back" humanity with the Redeemer. Nor should any Christians be called "co-redeemers" since no creature can participate in theandric activity.

To best address this objection, we must return to the essential etymological meaning of the term "co-redemptrix." The Latin prefix, cum, means "with" (and not "equal to"). The Latin verb, re(d)­emere means "to buy back," and the suffix -trix, meaning "one who does something" is feminine. In its complete form then, the term co-redemptrix refers to the "woman with the redeemer," or more literally, "the woman who buys back with [the Redeemer]."

As used by the Catholic Church, the term co-redemptrix expresses Mary's active and unique participation in the divine and human activity of redemption accomplished by Jesus Christ. Again, radically dependent and subordinate to the theandric redemptive action of Jesus Christ, the very perfection of this divine and human redemption provides for, rather than prohibits, various levels of true and active human participation.

While it is legitimate to distinguish theandric actions from human actions, it runs contrary to Christian Scripture and Christian Tradition, both ancient and developed, to reject active human participation in the theandric activity of Jesus Christ.

To actively participate in a theandric action does not require that the participator also have a divine and human nature. Such is to misunderstand the distinction between "being" (possessing the essence and specific attribute as part of who you are) from "participation" (sharing in the essence and specific attribute as possessed by another). Thus, Mary as a human creature can actively share in the theandric redemptive action of Jesus Christ without herself possessing the essence of divinity as a specific attribute. In a similar way, all Christians share in the divine nature of Jesus Christ (cf. 2 Pet. 1:4) without being gods; participate in the sonship of Jesus Christ (cf. Gal. 4:4) without being divinely begotten; share in the mediation of Christ (cf. Gal. 3:19, 1 Tim. 2:1) without being the one divine and human Mediator (1 Tim. 2:5).

Once again, Christian Scripture attests to Mary's singular active participation in the Redemption of Jesus Christ. With Mary's free and active "fiat" to the invitation of the angel Gabriel to become the mother of Jesus, "Be it done unto me according to your word" (Lk. 1:38), she uniquely cooperated with the work of redemption by giving the divine Redeemer his body, which was the very instrument of human redemption. The prophecy of Simeon reveals the unparalleled co-redemptive mission of Mary in direct union with her Redeemer son in their one unified work of redemption: "And a sword shall pierce your own soul, too" (Lk. 2:34-5). And the climax of Mary's role as Co-redemptrix with and under her divine Son takes place at the foot of the Cross, where the total suffering of the mother's heart is obediently united to the suffering of the Son's heart in fulfillment of God the Father's plan of redemption: "Woman, behold your son!' Then he said to the disciple, 'behold, your mother!" (Jn. 19:27).

The earliest Christian writers and Fathers of the Church explained Marian participation with and under Christ in "buying back" the human family from the slavery of Satan and sin in the first theological model of Mary as the "New Eve." These ancient writers attested to the unity of Redemption by Christ and co-redemption by Mary by articulating that as Eve, the first "mother of the living" (Gen. 3:20) was an instrumental cause with Adam, the father of the human race in the loss of grace for all humanity, so too Mary, the "New Eve" was an instrumental cause with Jesus Christ, the "New Adam" (cf. 1 Cor. 15: 45-48, 20-25), in the restoration of grace to all humanity.

In the words of St. Irenaeus: "Just as Eve, wife of Adam, yet still a virgin, became by her disobedience the cause of death for herself and the whole human race, so Mary, too, espoused yet a virgin ... became by her obedience the cause of salvation for herself and the whole human race." [25]

Explicit teachings of Mary's active participation with Jesus Christ in redeeming or "buying back" humanity from the slavery of Satan and sin are present throughout early and later Christian Tradition, for example:
Through Mary, we "are redeemed from the tyranny of the devil" (Modestus of Jerusalem, 7th century); [26]
"Hail thou, through whom we are redeemed from the curse" (St. John Damascene, 8th century); [27]
"Through her, man was redeemed" (St. Bernard of Clairvaux, 12th century); [28]
"That woman (namely Eve), drove us out of Paradise and sold us; but this one [Mary] brought us back again and bought us" (St. Bonaventure, 13th century); [29]
"Just as they [Adam and Eve] were the destroyers of the human race, so these [Jesus Christ and Mary] were its repairers" (St. Bonaventure); [30]
"She [Mary] also merited reconciliation for the entire human race" (St. Bonaventure); [31]
"She paid the price [of redemption] as a woman brave and loving - namely when Christ suffered on the cross to pay that price in order to purge and wash and redeem us, the Blessed Virgin was present, accepting and agreeing with the divine will" (St. Bonaventure); [32]
"To her alone was given this privilege, namely a communication in the Passion ... and in order to make her a sharer in the benefit of Redemption, He willed that she be a sharer in the penalty of the Passion, in so far as she might become the mother of all through re-creation...." (St. Albert the Great [or Pseudo-Albert], 13th century); [33]
"God accepted her oblation as a pleasing sacrifice for the utility and salvation of the whole human race.... He foretold to thee [Mary] all thy passion whereby he would make thee a sharer of all of his merits and afflictions, and thou would co-operate with him in the restoration of men to salvation" (John Tauler, 14th century); [34]

". . . as one suffering with the Redeemer, for the captive sinner, Co-redemptrix would you be" (14th century). [35]

The Christian teaching on Co-redemptrix continues consistently from the Middle Ages on into the modern period, [36] as evidenced in this representative selection of examples:
"Saints and doctors have united in calling our Blessed Lady co-redemptrix of the world. There is no question of the lawfulness of using such language, because there is overwhelming authority for it... ." (Faber, 19th century); [37]
"We think of all the other extraordinary merits, by which she shared with her Son Jesus in the redemption of mankind.... She was not only present at the mysteries of the Redemption, but was also involved with them" (Pope Leo XIII, 19th century); [38]
"To such extent did she suffer and almost die with her suffering and dying Son; to such extent did she surrender her maternal rights over her Son for man's salvation, and immolated Him - insofar as she could - in order to appease the justice of God, that we may rightly say she redeemed the human race together with Christ" (Pope Benedict XV, 20th century); [39]
"From the nature of his work the Redeemer ought to have associated his Mother with his work. For this reason, we invoke her under the title of Co-redemptrix" (Pope Pius XI, 20th century); [40]
"Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in union with her Son unto the cross, where she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, associated herself with his sacrifice in her mother's heart, and lovingly consenting to the immolation of this victim which was born of her" (Second Vatican Council); [41]
"Crucified spiritually with her crucified Son (cf. Gal. 2:20), she contemplated with heroic love the death of her God... her role as Co-redemptrix did not cease with the glorification of her Son" (Pope John Paul II, 1985); [42]

"The collaboration of Christians in salvation takes place after the Calvary event, whose fruits they endeavor to spread through prayer and sacrifice. Mary instead co-operated during the event itself and in the role as mother; thus her co-operation embraces the whole of Christ's saving work. She alone was associated in this way with the redemptive sacrifice that merited the salvation of mankind" (Pope John Paul II, 1997). [43]
The teaching of Christian Tradition upon Mary's unique co­redemptive role continues into the third millennium with this recent papal teaching of John Paul II, where Mary's intimate participation in the death of her Son at Calvary is compared with the Old Testament sacrificial offering made by Abraham (likewise of his own son, offered in an obedience of faith to God):
The summit of this earthly pilgrimage of faith is Golgotha where Mary intimately lives the paschal mystery of her Son: moved in a certain sense as a mother in the death of her Son, and opens herself to the "resurrection" with a new maternity in relation to the Church (cf. Jn. 19:25-27). There, on Calvary, Mary experiences the night of faith, similar to that of Abraham on Mount Moriah.... (March 21, 200l). [44]
Again, without question of the total and radical dependency of Mary's participation in redemption upon the divine work and merits of Jesus Christ, Church Fathers and doctors, along with later and contemporary Christian Tradition, do not hesitate to teach the active participation of the woman, Mary, with Jesus Christ in the theandric "buying back" or redeeming of humanity from the slavery of Satan and sin. This Marian sharing in redemption reflects the ancient Christian teaching that as humanity was lost or "sold" by a man and a woman, so it was God's will that humanity would be redeemed or "bought back" by a Man and a woman.

In what way then does Mary's participation as Co-redemptrix in human redemption differ from the general call of Christians to participate in the redemption of Jesus Christ?

Indeed Christian Scripture calls all Christians to "make up what is lacking in the sufferings of Christ for the sake of his body, which is the Church" (Col. 1:24). This teaching of St. Paul is not speaking of a participation of all Christians in the historical and universal redemption on Calvary where Jesus Christ acquired the graces of Redemption by his passion and death (sometimes theologically referred to as "objective redemption"). If so, this would incorrectly infer that something was "lacking" in the historic redemptive sufferings and concurring saving merits of Jesus Christ, which were in itself infinite and inexhaustible.

Rather, St. Paul's teaching refers to the Christian imperative through free co-operation, prayer, and sacrifice to participate in the release and distribution of the infinite graces acquired by Jesus Christ on Calvary to the human family (theologically referred to as "subjective redemption"). Just as every human heart must actively respond in freedom to the saving grace of Jesus Christ for his own personal, subjective redemption, so too the Christian is called to actively participate in the release and distribution of the graces of redemption for others as well, and, in this way, to "make up" what St. Paul calls "lacking" in the sufferings of Christ for the sake of Christ's body. In this regard, all Christians truly participate in subjective redemption, this saving distribution of grace as "God's co­workers" (1 Cor. 3:9) or "co-redeemers" to use the expression of 20th century popes. [45]

Mary's redemptive participation differs from this general Christian call to participate in the distribution of saving graces in individual and personal subjective redemption in so far as she alone also participated, once again subordinately and entirely dependent upon the Redeemer, in the objective, historical and universal redemption as well, as the New Eve with and under the New Adam. This is why the title Co-redemptrix in the first place refers exclusively to Mary. As once again articulated by John Paul II in a 1997 address:
The collaboration of Christians in salvation takes place after the Calvary event, whose fruits they endeavor to spread through prayer and sacrifice. Mary instead co-operated during the event itself and in the role as mother; thus her co-operation embraces the whole of Christ's saving work. She alone was associated in this way with the redemptive sacrifice that merited the salvation of mankind (John Paul II, 1997). [46]
Therefore, the title and truth of Mary Co-redemptrix as seen in Christian Scripture and Christian Tradition underscores the legitimacy and spiritual fruitfulness for active human participation in the theandric redemptive action of Jesus Christ. For Mary Co­redemptrix, this participation in redemption constitutes a participation in both acquisition and distribution of redemptive graces; and for all other Christians a participation in the distribution of redemptive graces as co-redeemers in Christ. As summarized by Vatican theologian (Fr. Jean Galot, S.J.) in the official Vatican publication, L'Osservatore Romano:
The title [Co-redemptrix] is criticized because it would suggest an equality between Mary and Christ. The criticism has no foundation.... Co-redemption implies a subordination to the redemptive work of Christ, because it is only a cooperation and not an independent or parallel work. Hence any equality with Christ is excluded.... The word "co-redemption," which means "cooperation in redemption," can be applied to every Christian and to the whole Church. St. Paul writes: "We are God's co-workers (1 Cor. 3:9). [47]

Objection 5:
The idea of Mary as Co-redemptrix and the teaching of Marian co-redemption is a pious belief held by some devotional Catholics, but is not a doctrinal teaching of the Catholic Church. It is found only in minor papal texts and is neither officially taught by the Magisterium, nor is doctrinally present in the teachings of the Second Vatican Council.


For a member of the Catholic faith, the question of whether a given theological position constitutes an authentic doctrinal teaching of the Church or not is essentially manifested by its presence (or lack thereof) in the teachings from recognized Church authority. The official teaching authority of the Catholic Church, or "Magisterium," consists of the official teaching of the pope and bishops in union with the pope under the general guidance of the Holy Spirit. [48]


Although there exists a certain hierarchy amidst the expressions of official Catholic teaching authority, from the defined dogma of an ecumenical council or papal ex cathedra infallible statement, to general ecumenical council doctrinal teaching, to encyclical letters, to more general papal teachings contained in papal addresses, there at the same time remains the general directive for the Catholic faithful that is stated by the Second Vatican Council of the need for a religious assent of mind and heart to the manifest mind of the pope, even when he is not speaking infallibly. [49] And certainly all doctrinal teachings from ecumenical councils, papal encyclicals, or consistently repeated papal teachings would constitute authentic doctrinal teachings of the Catholic Church.

Let us now apply this criteria for official Catholic doctrine to the question of the doctrinal status of Marian co-redemption.

From the basis of the doctrinal teachings of the Second Vatican Council alone, the certainty of the doctrinal status of Marian co­redemption is unquestionable. Vatican II repeatedly teaches Mary's unique participation in the redemption of Jesus Christ:
....She devoted herself totally, as handmaid of the Lord, to the person and work of her Son, under and with him, serving the mystery of redemption, by the grace of Almighty God. Rightly, therefore, the Fathers see Mary not merely as passively engaged by God, but as freely cooperating in the work of man's salvation through faith and obedience; [50]
And further:
Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in union with her Son unto the cross, where she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, associated herself with his sacrifice in her mother's heart, and lovingly consenting to the immolation of this victim which was born of her. [51]
And further by the Council:

She conceived, brought forth, and nourished Christ, she presented Him to the Father in the temple, shared her Son's suffering as He died on the cross. Thus, in a wholly singular way she cooperated by her obedience, faith, hope, and burning charity in the work of the Savior in restoring supernatural life to souls. For this reason she is a mother to us in the order of grace. [52]

Vatican theologian, Jean Galot, confirms the official doctrinal status of Marian co-redemption in light of Vatican II teaching:
Without using the term "co-redemptrix," the Council clearly enunciated the doctrine: a cooperation of a unique kind, a maternal cooperation in the life and work of the Savior, which reaches its apex in the participation in the sacrifice of Calvary, and which is oriented towards the supernatural life of souls…. [53]

And as articulated by Galot in the official Vatican newspaper, L'Osservatore Romano: "The Second Vatican Council, which avoided employing this debated title [Co-redemptrix], nevertheless affirmed with vigor the doctrine it implies. . . ." [54]

Beyond its certain doctrinal presence in Vatican II, Marian coredemption, along with the explicit use of the title co-redemptrix, is a repeated papal teaching spanning the 19th to the 21St century, which again assures its authentic doctrinal status within the Church. Marian co-redemption is repeatedly taught in numerous papal encyclicals and general teachings, as reflected in the following representative citations of official papal teachings: [55]

Leo XIII: "When Mary offered herself completely to God together with her Son in the temple, she was already sharing with Him the painful atonement on behalf of the human race. It is certain, therefore, that she suffered in the very depths of her soul with His most bitter sufferings and with His torments. Finally, it was before the eyes of Mary that the Divine sacrifice for which she had born and nurtured the victim, was to be finished.., we see that there stood by the Cross of Jesus His Mother, who in a miracle of charity, so that He might receive us as her sons, willingly offered Him up to divine justice, dying with Him in her heart, pierced with the sword of sorrow." [56]

St. Pius X: "Owing to the union of suffering and purpose existing between Christ and Mary, she merited to become most worthily the Reparatrix of the lost world, and for this reason, the dispenser of all the favors which Jesus acquired for us by His death and His blood.., and because she was chosen by Christ to be His partner in the work of salvation, she merits for us de congruo as they say, that which Christ merits for us de condigno...." [57]

Benedict XV: "The fact that she was with her Son, crucified and dying, was in accord with the divine plan. To such extent did she surrender her maternal rights over her Son for man's salvation, and immolated Him - in so far as she could - in order to appease the justice of God, that we may rightly say she redeemed the human race together with Christ." [58]

Pius XI: "O Mother of love and mercy who, when thy sweetest Son was consummating the Redemption of the human race on the altar of the cross, did stand next to Him, suffering with Him as a Co-redemptrix... preserve in us, we beseech thee, and increase day by day the precious fruit of His Redemption and the compassion of His Mother." [59]

Pius XII: "It was she who, always most intimately united with her Son, like a New Eve, offered Him on Golgotha to the Eternal Father, together with the sacrifice of her maternal rights and love, on behalf of all the children of Adam, shamed by the latter's shameful fall." [60]

John Paul II: "In her, the many and intense sufferings were amassed in such an interconnected way that they were not only a proof of her unshakable faith, but also a contribution to the redemption of all.... It was on Calvary that Mary's suffering, beside the suffering of Jesus, reached an intensity which can hardly be imagined from a human point of view, but which were mysteriously and supernaturally fruitful for the Redemption of the world. Her ascent of Calvary and her standing at the foot of the cross together with the beloved disciple were a special sort of sharing in the redeeming death of her Son." [61]

John Paul II: "Crucified spiritually with her crucified son (cf. Gal. 2:20), she contemplated with heroic love the death of her God, she 'lovingly consented to the immolation of this victim which she herself had brought forth' (Lumen Gentium, 58) .... In fact at Calvary she united herself with the sacrifice of her Son which led to the foundation of the Church.... In fact, Mary's role as Co­redemptrix did not cease with the glorification of her Son." [62]

We see then both from the criteria of ecumenical council teaching and from repeated papal teaching through encyclical and general instruction, the teaching of Marian co-redemption without question constitutes an authentic doctrine within the authoritative teachings of the Magisterium.

It is sometimes objected that the specific title Co-redemptrix only appears in papal teachings of lesser importance, and therefore does not represent Catholic doctrinal teachings. This would be to artificially separate the title Co-redemptrix, from the theological doctrine of co-redemption, with which the title is essentially linked and derived from. The title refers to the spiritual function which Mary performs in her unique cooperation in Redemption, and therefore to separate the title from the doctrine is to inappropriately and dangerously disconnect the title from its revealed and authoritatively taught doctrinal foundation. In sum, the doctrinal certainty of Marian co-redemption guarantees the doctrinal certainty of Mary Co-redemptrix.

Moreover, the repeated papal use of the Co-redemptrix title by the present pope on five separate occasions [63] should in itself, for the faithful Catholic, immediately remove any question of the doctrinal legitimacy of the title Co-redemptrix (whether personally or prudentially preferable to the individual Catholic or not). On the other hand, the Catholic may conclude contrarily that Pope John Paul II has repeatedly used a Marian title which is in itself doctrinally erroneous, theologically unsound, or intrinsically without Christian doctrinal foundation; however, this appears foreign to the fullest sense of the religious assent of mind and will given to the manifest mind of the pope in non-infallible papal teachings. [64]

In sum, in light of both conciliar and repeated papal teachings, Marian co-redemption and its corresponding title, Mary Co­redemptrix, constitutes an official doctrinal teaching of the Church.

FOOTNOTES

25. St. Irenaeus of Lyons, Adversus haeresus, III, 22, emphasis author's.

26. Modestus of Jerusalem, Migne PG 86; 3287.

27. St. John Damascene, PG 86; 658.

28. St. Bernard of Clairvaux, Ser. III, super Salve.

29. St. Bonaventure, de don. Sp. 6; 14., emphasis author's.

30. St. Bonaventure, Sermo III de Assumptione, Opera Omnia, v.9.

31. St. Bonaventure, Sent. III.

32. St. Bonaventure, Collatio de donis Spiritus Sancti 6, n.16

33. St. Albert the Great (or Pseudo-Albert) Mariale, Q. 150.

34. John Tauler, Sermo pro festo Purificationis Beate Mariae Virginis.

35. Oratione, St. Peter's in Salzburg, in Analecta hymnica medii aevi, v. 46, p. 126.

36. For a more comprehensive treatment of Co-redemptrix throughout Christian
Tradition, cf. J.B. Carol, De Corredemptione Beatae Virginis Mariae, Typis
Polyglottis Vaticanis, 1950, p. 125.; G. Roschini, O.S.M., Maria Santissima
Nella Storia Della Salvezza, 1969, v. II, p.171.

37. Fr. Fredrick Faber, At the Foot of the Cross (Sorrows of Mary), Reilly Co, 370.

38. Pope Leo XIII, Parta huinano generi.

39. Pope Benedict XV, Inter Sodalicia, 1918.

40. Pope Pius XI, Allocution to Pilgrims of Vicenza, Nov. 30, 1933.

41. Second Vatican Council, Lumen Gentium, n. 58.

42. John Paul II. Papal Address at Guayaquil, January 31, 1985. (ORE, 876).

43. John Paul II, General Audience, April 9, 1997.

44. John Paul II, General Audience, March 21, 2001.

45. For example, cf. Pius XI, Papal Allocution at Vicenza, Nov. 30, 1933.

46. John Paul II, General Audience, April 9,1997.

47. Galot, S.J., "Maria Corredentrice" in L'Osservatore Romano, September 15, 1997, Daily Italian Ed.

48. Cf. Second Vatican Council, Dei Verbum, II, nn. 9-10.

49. Cf. Second Vatican Council, Lumen Gentium, n. 25.

50. Second Vatican Council, Lumen Gentium, n. 56.

51. Lumen Gentium, n. 58.

52. Lumen Gentium, n. 61.

53. Jean Galot, S.J., "Maria Corredentrice. Controversie e problemi dottrinali", Civilta Cattolica, 1994, III, 213-225.

54. "Maria Corredentrice", L'Osservatore Romano, September 15, 1995, p. 4, author's emphasis.

55. For a more comprehensive treatment, cf. Schug and Miravalle, "Mary Co­redemptrix in the Documents of the Papal Magisterium" in Mary Co-redemptrix, Mediatrix, Advocate, Theological Foundations I, Queenship Pub. 1995; Calkins, "Pope John Paul's Teaching on Marian Co-redemption" in Mary Co-redemptrix, Mediatrix, Advocate, Theological Foundations II, pp.113-148.

56. Pope Leo XIII, Encyclical Jucunda Semper, 1884

57. Pope St. Pius X, Encyclical Ad diem ilium, 1904..

58. Pope Benedict XV, Apostolic Letter, Inter Sodalicia, 1918.

59. Pope Pius XI, Prayer of the Solemn Closing of the Redemption Jubilee, April 28, 1933.

60. Pope Pius XII, Encyclical Mystici Corporis, 1943.

61. Pope John Paul II, Apostolic Letter, Salvifici Doloris, n.25.

62. John Paul II, Papal Address at Guayaquil, Ecuador, Jan. 31, 1985.

63. Cf. For five citations and commentary, cf. Calkins, "Pope John Paul II's Teaching on Marian Co-redemption", Mary Co-redemptrix, Mediatrix, Advocate, Theological Foundations II, Queenship, 1997.

64. Again, cf. Lumen Gentium, n. 25.




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2 posted on 07/24/2004 8:31:10 PM PDT by narses (If you want ON or OFF my Catholic Ping List email me. +)
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MARY C0-REDEMPTRIX
Coredemptrix Mediatrix Advocate

A Response to 7 Common Objections
Part 1 | Part 2 | Part 3


PART 3

Objection 6:
On a more speculative theological level, it appears that Mary cannot participate in the acquisition of the graces of redemption (or "objective redemption") as the Co-redemptrix when she herself needed to be redeemed. If she did cooperate in objective redemption, it is because without her objective redemption has not been accomplished. But if objective redemption has indeed not been accomplished, then she herself cannot benefit from it personally. This would be to accept that at the same time objective redemption is in the act of being accomplished and has already been accomplished, which would be a contradiction.

This apparent contradiction is removed with the proper understanding of how Mary received what is called "preservative redemption" in light of the foreseen merits of Jesus Christ on the cross.

It is true that Mary needed to be "redeemed" in order to actively participate in the process of Redemption as the sinless partner, the New Eve, with and under Jesus Christ, the New Adam. To have original sin or its effects would not allow Mary to be completely united with the Redeemer and at "enmity" or complete opposition to Satan and his seed of sin and its effects (cf. Gen. 3:15)
in the redeeming process of "buying back" the human family from Satan and restoring grace to humanity. Any sin on Mary's part would attribute to her a "double-agency," in being in some part united both to the Redeemer and to Satan. Therefore Mary, as a daughter of Adam and Eve by virtue of her humanity, needed to be redeemed in the form of being preserved from sin and its effects in order to rightly perform the task of Co-redemptrix with the Redeemer in the process of universal objective redemption.

In the papal definition of Mary's Immaculate Conception by Bl. Pope Pius IX in 1854, it states that Mary, from the first instant of her conception was freed from original sin and all its effects "in view of the merits of Jesus Christ." [65] This refers to the higher or "more sublime manner" in which Mary was redeemed, beyond all other children of Adam and Eve. In Mary's redemption, she did not have to suffer the experience of original sin and its effects, but rather through the foreseen merits of Jesus Christ at Calvary, was preserved from any experience or effect of original sin, and is thereby redeemed in a more sublime manner (and consequently, for this reason, owes more to her saving Son's redemption than any other redeemed creature).

How then specifically is Mary's redemption in the higher form of preservation from sin enacted so as to allow her to historically participate in objective redemption? This more sublime manner of redemption takes place at Calvary in the fact that the first intention of the redemptive sacrifice of Jesus Christ, [66] according to the providential plan of the Father, was to redeem his own mother (accomplished in view of the redemption and co-redemption which would then ransom from Satan and sin the rest of the human family).

This first intention of the Redeemer to redeem Mary is in itself another manifestation of the higher and more sublime manner of Mary's redemption. The graces of this first intention of the Redeemer are then applied to Mary at the moment of her Immaculate Conception, allowing her then to become the sinless Co­redemptrix, the historical New Eve, in the objective historic redemption of Jesus Christ at Calvary. Jesus Christ first redeemed his own mother (at the moment of her conception, preserving her from sin) and then with her active co-redemption the rest of humanity at Calvary.

Therefore there is no contradiction in the historic role of the Co-redemptrix in the objective redemption at Calvary and Mary's own personal need and receipt of the graces of redemption. In virtue of her Immaculate Conception (redemptive graces applied to her at conception in view of the future merits of Jesus Christ at Calvary), and as the first intention of Jesus Christ's redemptive sacrifice, Mary was then able to uniquely participate in the historic redemption of the rest of humanity with her Redeemer Son. As Fr. Galot well summarizes:
The first intention of the redemptive sacrifice was concerned, according to the divine plan, with the ransom of Mary, accomplished in view of our ransom.... Thus, while she was associated in the sacrifice of Calvary, Mary already benefited, in advance, from the fruits of the sacrifice and acted in the capacity of a ransomed creature. But she truly cooperated in the objective redemption, in the acquisition of the graces of salvation for all of mankind. Her redemption was purchased before that of other human beings. Mary was ransomed only by Christ, so that mankind could be ransomed with the collaboration of his mother....

Hence there is no contradiction: Marian co-redemption implies the foreseen redemption of Mary, but not the foreseen fulfillment of the redemption of mankind; it expresses the unique situation of the mother who, while having received a singular grace from her own Son, cooperates with Him in the attainment of salvation for all. [67]

Still other theological schools prefer to distinguish the general notion of redemption into the two categories of "preservation" and "ransoming." Since Mary was never technically under the slavery of Satan's bondage, since she never experienced sin, the term "ransom" is less accurate for her, as it infers returning someone from a previous slavery. Hence the term "preservation" or preservative redemption may more accurately distinguish the uniqueness of Mary's need to be redeemed by Christ first as a daughter of Adam and Eve, but does not infer that she was ever under Satan's slavery of sin, illustrative of her higher form of preservative redemption and her subsequent participation in the true "ransoming" of the rest of humanity. [68]

Does this primordial intention of Jesus Christ to redeem his mother and then, as subsequent intention, the rest of humanity violate the "one sacrifice" of Jesus Christ offered for all as discussed in Hebrews (cf. Heb. 10:10)? It does not, as the redemption remains one, although its intentions and efficacious applications are twofold. The one redemptive sacrifice of Jesus Christ at Calvary does not constitute "two redemptions," but one sublime redemption with two saving applications: the first application effecting the Immaculate Conception of Mary and thus preparing her to be the Co-redemptrix in her cooperation in objective redemption; the second application effecting the redemption of the human family accomplished with the Co-redemptrix. [69]

In his homily on the Feast of Immaculate Conception in the cathedral in Krakow, Karol Cardinal Wojtyla (the present pontiff) well summarized this Marian truth: "In order to be the Co­redemptrix, she was first the Immaculate Conception." [70]

Objection 7:
While granting the legitimacy of Mary Co­redemptrix and its corresponding doctrine of co-redemption, there are no substantial reasons or fruits for its papal definition at this time, and in fact such a definition would cause serious division within the Church.

It must be stated from the outset that such a position regarding a potential papal definition of Mary Co-redemptrix is certainly an acceptable position by a faithful member of the Catholic Church. Notwithstanding, let us explore, in a brief summary format, some of the numerous contemporary reasons presently being offered in support of the appropriateness and consequent positive fruits of a formal papal definition of Mary Co-redemptrix.

1. Greater theological clarity to an area of present misunderstanding.

When Bl. Pius IX raised the Church doctrine of the Immaculate Conception to the level of dogma in 1854, he stated that the fruits of such definition would be to "bring to perfection" the doctrine, adding greater clarity and light for the benefit of all:
The Church labors hard to polish the previous teachings, to bring to perfection their formulation in such a way that these older dogmas of the heavenly doctrine receive proof, light, distinction, while keeping their fullness, their integrity, their own character.... [70]
In light of the substantial contemporary confusion concerning precisely what the Catholic Church means to convey in the doctrine of Marian co-redemption (as evidenced by the recent The New York Times piece and its reaction), it would seem most beneficial to have a precise statement, scripturally formulated in light of Christian Tradition, from the highest authority of the Catholic Church, ensuring its doctrinal precision and authenticity.

2. Ecumenical benefits in an authentic Catholic expression of doctrinal dialogue

Rather than its perception as being against the imperative of working for Christian unity, a precise formulation of what Catholics believe regarding Mary Co-redemptrix, and at the same time what they do not believe (i.e., equality with Jesus Christ, divinity of Mary, etc.) will only serve authentic ecumenical dialogue based on integrity and truth as to what is already a Catholic doctrinal teaching.

The late Cardinal John O'Connor of New York referred to this potential ecumenical fruit in his letter of endorsement for the papal definition of Mary Co-redemptrix:
"Clearly, a formal papal definition would be articulated in such precise terminology that other Christians would lose their anxiety that we do not distinguish adequately between Mary's unique association with Christ and the redemptive power exercised by Christ alone." [72]
Such a definition would help avoid the dangerous tendency to present in ecumenical dialogue only those doctrinal elements Christians share together, rather than the difficult but necessary aspect of sharing those doctrinal elements Christians do not hold in common. Such integrity in ecumenical doctrinal exchange is critically necessary in eventually arriving at any true Christian unity.

3. Proper development of Marian doctrine

The existing four Marian Dogmas, the Motherhood of God (431), the Perpetual Virginity (649), the Immaculate Conception (1854), and the Assumption (1950), all deal with the attributes or qualities of Mary's earthly life, but none directly refer to the Mother of Jesus in relation to the human family.

It is interesting to note historically that only one month following the papal definition of Mary's Assumption in November 1950, the International Mariological Congress formally petitioned Pope Pius XII for the papal definition of Mary's universal mediation as a logical progression following the definition of the Assumption. [73]

After the early life and attributes of Mary have received their respective "perfections of doctrine" in solemn dogmatic definitions, so too it would seem appropriate that Mary's heavenly prerogative as spiritual mother of all peoples in the order of grace, inclusive of and founded upon her unique co-redemption, would also receive its doctrinal perfecting in the form of a dogmatic definition.

4. Affirmation of the dignity of the human person and human freedom

One of the world's leading contemporary personalist philosophers (from the philosophical school focusing upon the dignity of the human person), Professor Dr. Josef Seifert [74] argues that a dogma of Mary Co-redemptrix would constitute a supreme confirmation of the dignity and freedom of the human person:
A dogma that declares Mary Co-redemptrix would give unique witness to the full freedom of the human person and to God's respect for human freedom. This dogma would recognize in an ultimate way that a free decision of the human person of Mary, who was not even to become the Mother of God without her free fiat - a decision which was not exclusively caused by divine grace but was also the fruit of her own personal choice - was necessary for our salvation, or played an indispensable part in the concrete way of our redemption chosen by God.

In our age, in which a personalist philosophy was developed more deeply than ever before in the history of mankind, and in which at the same time terrible anti-personalist ideologies reign, such a dogma would rightfully be perceived as a supreme confirmation of the dignity of the human person.

In all of this I would see a crucial value and significance of this dogma being proclaimed in our time in which both a new awareness of personal dignity arose and in which the person has been more humiliated in action and denied in theory than ever before. [75]

5. Re-affirmation of the dignity of woman

In the contemporary discussion of feminism and the nature of woman, the papal proclamation of Mary Co-redemptrix would underscore what could properly be identified as God's radical love and respect for woman. According to Christian Scripture, the entire providential plan of God the Father to send his Son for the redemption of the world was contingent upon the free fiat of a woman (cf. Lk. 1:38; Gal. 4:4). What "trust" God the Father has in woman in the person of Mary that He would make the coming of the Redeemer of the entire human family conditional upon this woman's free consent.

As Dr. Seifert again points out:
This new declaration of the traditional doctrine would therefore show anew a perpetual truth about Mary and about woman, a truth which was always held by the Church but never clearly and indubitably stated: the greatest deed of God's gracious love - the Redemption of mankind and our salvation - is in some real sense also the consequence of a free act of a woman and thus also the gift of a woman to humanity. [76]
And further:
This dogma would express the dignity of a woman's action which exceeds in activeness, sublimity and effectiveness the deeds of all pure creatures and men: of all kings and politicians, thinkers, scientists, philosophers, artists and craftsmen from the beginning of the world to the end.... [77]
The fully defined revelation and role of Mary Co-redemptrix could thereby be offered as an exemplary foundation for better understanding the unique contribution of feminism to humanity and, as such, constitute a foundational anthropological basis for authentic Christian feminism.

6. Re-emphasis of the Christian need to cooperate with God's grace for salvation

Anglican Oxford scholar Dr. John Macquarrie states that the role of Mary Co-redemptrix provides a concrete expression of the human necessity to freely and actively cooperate with God's grace for salvation. He moreover sees the Christian truth of Mary Co­redemptrix as a corrective for theologies that remove such dignity to the person, and in consequence, put forth an undesirable image of Christianity itself. As synthesized by Dr. Macquarrie in this extended citation:
In some forms of teaching, it is even believed that human beings can be saved without even knowing that salvation is taking place. It has all taken place already through the once-for-all redeeming work of Christ. It is a fact, whether anyone recognizes it or not.... For Barth, the [subjective] Redemption is a purely objective act, already finished 'outside of us, without us, even against us....' Redemption is not, in his view, to be considered as an ongoing process in which we have some part, but as the once-for-all act of God long before we were born....

Now if one conceded Barth's point, then I think one would have to say that he is indeed treating human beings like sheep or cattle or even marionettes, not as unique beings that they are, spiritual beings made in the image of God and entrusted with a measure of freedom and responsibility.... It is understandable that Feuerbach, Marx, Nietzsche and a whole galaxy of modern thinkers came to believe that Christianity alienates them from a genuine humanity....

Let us now come back to the consideration of Mary as Co-redemptrix. Perhaps we do have to acknowledge that Barth and others have been correct in believing that the place given to Mary in Catholic theology is a threat to the doctrine of sola gratia (grace alone), but I think this is the case only when the doctrine of sola gratia is interpreted in its extreme form, when this doctrine itself becomes a threat to a genuinely personal and biblical view of the human being... a being still capable of responding to God in the work of building up creation. This hopeful view of the human race is personified and enshrined in Mary.

In the glimpses of Mary that we have in the gospels, her standing at the cross beside her Son, and her prayers and intercessions with the apostles, are particularly striking ways in which Mary shared and supported the work of Christ... it is Mary who has come to symbolize the perfect harmony between the divine will and the human response, so that it is she who gives meaning to the expression Co­redemptrix. [78]
Mary Co-redemptrix and its new proclamation would serve to protect human freedom, dignity, and the human imperative to freely cooperate with grace for salvation.

7. "Suffering is Redemptive" and the "Culture of Death"

A solemn definition of Mary Co-redemptrix would be a Christian proclamation to the world that "suffering is redemptive." The Christian example of the Co-redemptrix manifests to the world that to accept the providentially permitted crosses of our human existence is not a valueless waste to be avoided at all costs, including intrinsic evils such as euthanasia and abortion. But rather that the patient endurance of all human hardships are of supernatural value when united with the sufferings of Jesus Christ, a participation in the distribution of the redemptive graces of Calvary, both for ourselves and for others (cf. Col. 1:24).

Even the example of Mary's "yes" to unborn life, in circumstances which could foster undue judgement and ridicule from people surrounding her, is an example of a co-redemptive "yes" that all people should say in response to the event of unborn life, regardless the circumstance.

John Paul II describes the present "Culture of Death" as a "cultural climate which fails to perceive any meaning or value in suffering, but rather considers suffering to be the epitome of evil, to be eliminated at all cost. This is especially the case in the absence of a religious outlook which could help provide a positive understanding of the mystery of suffering." [79]


The concrete example of Mary Co-redemptrix offers to the Church and the world the positive Christian message that "suffering is redemptive" in all possible circumstances, from Christian persecution, to terminal cancer, to "unwanted" pregnancy, to the ordinary crosses of daily life.

8. Unity through papal charism within the Catholic Church

From a Catholic perspective, the charism (or gift of the Holy Spirit) that is given to St. Peter and his successors, the subsequent popes (cf. Mt. 16:15-20), is a source of unity in doctrine and in life for the members of the Church. When the specific papal charism of infallibility is used in a preservation from error by the Holy Spirit on matters of faith and morals, such exercise of this papal charism safeguards and properly reinforces a Catholic unity in life based on a unity in faith, truth and doctrine. The same benefit of unity which comes with the exercise of the papal charism would also be given in the case of a solemn papal definition of Mary Co-redemptrix.

It is sometimes objected that such a definition on Marian coredemption would "cause division" within the Church. It is imperative to be clear on this point: Christian truth by its nature unites; it is only the rejection of Christian truth that divides. The same would hold true for a potential definition of Mary Co-redemptrix.

In the first case, it is already a doctrinal teaching of the Church and thereby should already be accepted by the Catholic faithful with a religious assent of mind and will. [80] Secondly as was just stated, an exercise of the papal charism of infallibility in the service of Christian truth and as guided by the Holy Spirit in itself brings with it the grace of unity of hearts based on unity of truth and faith. But as was true for Jesus Christ, the "sign of contradiction" (cf. Lk. 2:35), so would be true of the rejection of the truth concerning the Mother of the "Sign of Contradiction."

Therefore any division within the Church in response to a papal infallible definition of the Co-redemptrix doctrine would not constitute, nor accurately be perceived as, a true and valid component of the papal definition itself, but only its unfortunate rejection.

9. Modern saints and Co-redemptrix

One possible indication of the maturity of the Co-redemptrix doctrine and its potential definability is the modem testimony and teaching of this Marian truth by a great number of contemporary canonized saints and blesseds. The generous appreciation by recent saints and blesseds of Marian co-redemption indicates its spiritual ripeness in the hearts of heroic sanctity within the Body of Christ today.

Those particularly vocal in their appreciation of Marian coredemption, both as a Marian doctrine and as a model of Christian spiritual life, include St. Therese of Liseux, St. Maximilian Kolbe, St. Pope Pius X, St. Francis Xavier Cabrini, St. Gemina Galgani, St. Leopold Mandic, Bl. Elizabeth of the Trinity, St. Edith Stein, Bl. Jose Maria Escriva, Blessed Padre Pio, and numerous others. [81]

Even though not as yet officially beatified, it nonetheless seems appropriate to quote the late Mother Teresa's endorsement for the papal definition of Mary Co-redemptrix: "The papal definition of Mary Co-redemptrix, Mediatrix of all graces, and Advocate will bring great graces to the Church. All for Jesus through Mary." [82]

10. Initiation of the Fatima-prophesied Triumph of the Immaculate Heart

A significant number of contemporary Marian authors and thinkers worldwide [83] also see in the papal proclamation of Mary Co-redemptrix, along with her subsequent spiritual roles as Mediatrix of all graces and Advocate, what has been referred to as the definitive "initiation" or beginning of the Triumph of the Immaculate Heart of Mary, as prophesied in the 1917 Apparition of Mary at Fatima, Portugal.

The particular notion of the "Triumph of the Immaculate Heart" comes from the words of the Church-approved apparitions of Mary at Fatima to the young Portuguese children seers, who after prophesying such upcoming events such as the rise of atheistic communism, persecutions for the Church and the Holy Father, a potential second world war, and the annihilation of various nations, then stated, "In the end, my Immaculate Heart will triumph...." [84]

The Triumph of the Immaculate Heart of Mary is hence foreseen as a dramatic influx of supernatural grace upon the world, mediated to the world by the Co-redemptrix, Mediatrix, and Advocate, and leading to a period of spiritual peace for humanity.

The role of the papal proclamation of Mary Co-redemptrix in the prophesied Triumph of the Immaculate Heart would be seen by some Marian contemporaries as the official recognition by the pope, as the highest Church authority, exercising the required freedom on the part of humanity to allow the full mediational and intercessory power of Mary Co-redemptrix, Mediatrix, and Advocate to be released in the distribution of the redemptive graces of Calvary to the contemporary world.

God does not force his grace upon us, but awaits the free consent of humanity. With the official papal definition of Mary Co­redemptrix by the highest human authority's exercise of free will on behalf of humanity, this free act would "release" the Co­redemptrix to most fully distribute the graces of Calvary in a new outpouring of graces of the Holy Spirit for the world. As explained by former Vatican Ambassador Howard Dee of the Philippines:
Two thousand years ago, during the First Advent, the Holy Spirit came upon Mary, and when the power of the Most High overshadowed her, she conceived Jesus, Son of God. Now, during this New Advent, it is the Mother of All Peoples, Co-redemptrix, Mediatrix of all graces, and Advocate, who will accompany her Spouse to descend into our hearts and our souls and recreate in each of us - if we give our fiat - into the likeness of Jesus.... The proclamation of the Fifth Dogma is no longer our prerogative; it is our duty. [85]
As such, the papal proclamation of Mary Co-redemptrix would effect a historic release of spiritual grace upon the world by the full exercise of the spiritual mother of all peoples in her most generous exercise of her roles as Co-redemptrix, Mediatrix of all grace and Advocate. [86]

Conclusion

It is to be hoped that some light has been shed upon the principal questions concerning the present discussion of the issue of Mary Co-redemptrix in itself and, at least by way of introduction, in discussing the specific aspect of a potential papal definition of the Co­redemptrix doctrine.

In regards to any future potential definition of Co-redemptrix from a Catholic perspective, peace and trust in the guidance of the Church by the pontiff in matters of faith and morals should ultimately reign supreme in the Catholic faithful's mind and heart, regardless of present legitimate personal opinions of diversity on the issue.

From the general Christian perspective regarding the doctrine of Mary Co-redemptrix and other doctrines which presently divide us, let us keep faith in the eventual fulfillment of the prayer of Jesus Christ for Christian unity at the Last Supper that, ". . . they may all be one, even as thou, Father art in me, and I in thee, that they also may be in us, so that the world may believe that thou has sent me" (Jn. 17:2 1). Apart from temporary historical advances or setbacks, Christians must have faith in an ultimate Christian unity of heart, which will blossom into a unity of mind, truth, and faith based on the one Jesus Christ, who is "the Way, the Truth, the Life" (Jn. 14:6).

Dr. Mark Miravalle
Professor of Theology and Mariology
Franciscan University of Steubenville
March 25, 2001

FOOTNOTES

65. Bl. Pope Pius IX, Dogmatic Bull, Ineffabilis Deus, December 8, 1854.

66. For an extended treatment, cf. J. B. Carol, "Our Lady's Co-redemption," in
Mariology, Vol. II, Bruce, 1958; Friethoff, A Complete Mariology, Blackfriars
Pub., London, 1985, p.182; Galot, S.J., "Maria: Mediatrice o Madre
Universale?", Civilta Cattolica, 1996, I, 232-244.

67. Galot, S.J., "Maria Corredentrice: Controversie e problemi dottrinali," Civilta Cattolica, 1994, III, p. 218.

68. Cf. Friethoff, op. cit.

69. Cf. J.B. Carol, op. cit.

70. Karol Cardinal Wojtyla, Homily on the Feast of the Immaculate Conception, December 8, 1973.

71. Bl. Pius IX, Ineffabilis Deus, December 8, 1854, DS 2802.

72. John Cardinal O'Connor, Endorsement Letter For Papal Definition of Mary, Co-redemptrix, Mediatrix, Advocate, February 14, 1994.

73. Alma Socia Christi, Proceedings of the Rome International Mariological Congress, 1950. p. 234.

74. Dr. Josef Seifert is Rector of the International Academy of Philosophy in Liechtenstein and member of the Pontifical Council For Life.

75. Seifert, "Mary as Co-redemptrix and Mediatrix of all Graces - Philosophical and Personalist Foundations of a Marian Doctrine", in Mary Co-redemptrix, Mediatrix, Advocate, Theological Foundations II, p. 166.

76. Seifert, op. cit., p.168.

77. Ibid.

78. J. Macquarrie, "Mary Co-redemptrix and Disputes over Justification and Grace" in Mary Co-redemptrix, Mediatrix, Advocate, Theological Foundations II, p. 248, 255.

79. John Paul II, 1995 Encyclical, Evangelium Vitae, n. l5

80. Again cf. Lumen Gentium, n. 25.

81. For a more comprehensive treatment of modern hagiography on Marian co-redemption, cf. Stefano Manelli, FFI, "Twentieth Century Hagiography on Marian Co-redemption" in Mary at the Foot of the Cross, Acts of the England Symposium on Marian Co-redemption, 1999.

82. Mother Teresa of Calcutta, Endorsement Letter for the Fifth Marian Dogma, August 14, 1993.

83. For a sample of such thought, cf. In Miravalle, ed., Contemporary Insights on a Fifth Marian Dogma, Theological Foundations III, Queenship, 2000, the following essays: Ambassador Howard Dee, "Our Lady's Ambassador, John Paul II, Fatima, and the Fifth Marian Dogma"; Dr. Bartholomew, "A Scientist Explores Mary, Co-redemptrix"; Calkins, "The Messages of the Lady of All Nations".

84. Memoirs of Sr. Lucia of Fatima, July 13, 1917.

85. Ambassador Howard Dee, "Our Lady's Ambassador, John Paul II, Fatima, and the Fifth Marian Dogma," in Contemporary Insights on a Filth Marian Dogma, Queenship, 2000, p. 12-13.

86. For an extended treatment, cf. Miravalle, The Dogma and the Triumph, Queenship, 1998.
For copies of the above text (as a booklet) and other materials on the International Catholic Movement Vox Populi Mariae Mediatrici, seeking the papal definition of the Blessed Virgin Mary as Co-redemptrix, Mediatrix of all graces, and Advocate; please contact:


Vox Populi Mariae Mediatrici
P.O. Box 220
Goleta, CA 93116

Phone: (800) 647-9882
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3 posted on 07/24/2004 8:32:13 PM PDT by narses (If you want ON or OFF my Catholic Ping List email me. +)
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To: GatorGirl; maryz; afraidfortherepublic; Antoninus; Aquinasfan; Askel5; livius; goldenstategirl; ...

Ping.


4 posted on 07/24/2004 8:33:29 PM PDT by narses (If you want ON or OFF my Catholic Ping List email me. +)
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To: sinkspur

Ping.

Here, this ought to give some idea of the meaning of the thing.


5 posted on 07/24/2004 8:54:57 PM PDT by sitetest
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To: sitetest
The term "Co-Redemptrix" ain't gonna cut it. It implies a co-equal status with Christ, and the attempted explanation of such a term to mean what it doesn't clearly mean would be a nightmare.

"Mediatrix" is much more understandable, and is easily related to our own role in bringing Christ to other men. We have that concept clearly defined already.

So, why not leave it at that?

6 posted on 07/24/2004 9:08:01 PM PDT by sinkspur (There's no problem on the inside of a kid that the outside of a dog can't cure.)
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To: sinkspur
and the attempted explanation of such a term to mean what it doesn't clearly mean would be a nightmare.

I thought the explanation was pretty clear, co/cum means "with" not on an equal footing but in a subordinate fashion as Paul says:

(Col 1:24): "Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the church,"

Mary's sufferings are efficacious towards the redemption of man because they are wholly rooted in the redemptive graces of Christ and are perfectly united to His redeeming will. Similarly, as Mediatrix, the Mother of Jesus does not "rival" Christ's mediation but rather participates in the one mediation of Jesus Christ. Imagine water from a reservoir reaching the people through a system of aqueducts or channels. By analogy, Jesus is the infinite "reservoir" of all grace, which is distributed to us through Mary .... as she gave birth to Jesus. Jesus, the one mediator, does not exclude secondary, subordinate mediators.

This is pretty clear, I think its easier to explain than the Assumption, but that's just me.

7 posted on 07/25/2004 4:30:24 AM PDT by Diva
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To: sinkspur

By the will of the Holy Ghost, I am in acreement with you here.


8 posted on 07/25/2004 5:00:45 AM PDT by Robert Drobot (God, family, country. All else is meaningless.)
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To: Robert Drobot

acreement = agreement


9 posted on 07/25/2004 5:07:30 AM PDT by Robert Drobot (God, family, country. All else is meaningless.)
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To: Diva; sinkspur
I thought the explanation was pretty clear, co/cum means "with" not on an equal footing but in a subordinate fashion

That may well be -- to the informed Catholic. Other Catholics, and most protestants, will only see "co-redemptrix," and assume that that means that Mary's sufferings were somehow equal to Christ's and necessary for our redemption.

A clearer term might be in order.

Just the view of this Protestant....

10 posted on 07/25/2004 5:29:15 AM PDT by jude24 (sola gratia)
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To: narses; sinkspur; ninenot; dubyaismypresident; ultima ratio; jude24; Alex Murphy; ksen; All
Words from Paul (Paul Revere & the Raiders)

No, you don't need 'trix'
To help you 'splain her role today.
That road goes nowhere
PPI's gonna help you find yourself another way!

11 posted on 07/25/2004 5:37:14 AM PDT by drstevej
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I have to agree that the average Catholic and almost all Protestants are not going to understand the entire 'cum/co/ with but subordinate to' meaning of her title. When I hear 'co' I still think equal even though I know with but not equal, and I am an informed person. This will divide more than unite.

It will also misinform the average Catholic here in the America, by the very nature of the English language. I know that Latin is the language of the Church, but English is the language of the United States. In English co means equal.
12 posted on 07/25/2004 6:14:43 AM PDT by Talking_Mouse (Indeed I tremble for my country when I reflect that God is just... Thomas Jefferson)
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To: narses
Color me confused. I read this article and still do not know who Mr. Beckman believes Mary's Coredemptrix is.

I understand and believe that the Blessed Virgin is our Coredemptrix in salvation history. But I have never before heard that there was someone else who was the "Coredemptrix of Mary" herself! Who does Beckman think it is?

13 posted on 07/25/2004 6:20:54 AM PDT by Dajjal
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To: sinkspur

Yeah. I'm skeptical that the precise definition of "co-" will EVER sink in, even though the theology is clear.

We suffer from a lack of precision in definition...


14 posted on 07/25/2004 7:08:09 AM PDT by ninenot (Minister of Membership, TomasTorquemadaGentlemen'sClub)
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To: Diva
I thought the explanation was pretty clear, co/cum means "with" not on an equal footing but in a subordinate fashion

No. "Cum" has no implication of a subordinate position. If I'm "with you", we're together, shoulder to shoulder.

Anyway, the vast majority of Catholics are not aware of the nuances of Latin roots of words. Defining this doctrine will elevate Mary to a "co-equal" status with Her Son in the minds of the Catholics, and all Protestants.

"Co-Redemptrix" is simply not going to work. We'll have to come up with some other English description for this doctrine.

15 posted on 07/25/2004 7:38:55 AM PDT by sinkspur (There's no problem on the inside of a kid that the outside of a dog can't cure.)
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To: sinkspur

I was under the impression that the co-redemptrix issue had already been dealt with by the Vatican; that it was deemed theologically correct, but that it was left unapproved because of several concerns, a number of them ecumenical. In a perfect world, we would call Queen Mary co-redemptrix; we could shout it from the rooftops. Unfortunately, people are uneducated, and the Vatican has to think of them and how this would effect their faith.


16 posted on 07/25/2004 11:39:59 AM PDT by Lilllabettt
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To: Lilllabettt; narses

It seems everything today has to be sacrificed to the sacred cow of ecumania.
Once upon a time the Church sought truth before all else; now's it's ecumania or death.
Who cares about Catholic truth when "we're building a civilization of love"?


17 posted on 07/25/2004 1:15:35 PM PDT by AskStPhilomena
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To: AskStPhilomena
I Cor 8:9 Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak.

The Church is just following the direction of St. Paul in this case. The weak, in this case both Protestants and non Latin conversant Catholics, would have a stumbling block put in their way by the popularization of Mary's title of Coredemtrix.
18 posted on 07/25/2004 1:57:00 PM PDT by Talking_Mouse (Indeed I tremble for my country when I reflect that God is just... Thomas Jefferson)
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To: Talking_Mouse

***The Church is just following the direction of St. Paul in this case. The weak, in this case both Protestants and non Latin conversant Catholics, would have a stumbling block put in their way by the popularization of Mary's title of Coredemtrix.***

Don't hold back for us "weak" Proddies... we already tripped over the immaculate conception, perpetual virginity and assumption thingies.

One more co-redemptrix boulder to stub our toes on won't make much difference to us.


19 posted on 07/25/2004 2:01:18 PM PDT by drstevej
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To: AskStPhilomena
Once upon a time the Church sought truth before all else; now's it's ecumania or death.

We are the ecumanics
We've got pay to pray contracts
Embracing pagans and their acts
And watching traddiess blow their stacks

(Shameless rip off of the Animanics cartoon)

20 posted on 07/25/2004 2:07:12 PM PDT by NeoCaveman (Grill Berger, then add Ketchup)
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