The Roman Catholic view of the title Co-Redemptrix does not imply that Mary participates as equal part in the redemption of the human race, since Christ is the only redeemer.[14] Mary herself needed redemption and was redeemed by Jesus Christ. Being redeemed by Christ, implies that she cannot be his equal part in the redemption process.[15] Similarly, if Mary is described as the mediatrix of all graces, it “is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator”.[16]
https://en.wikipedia.org/wiki/Co-Redemptrix
https://www.catholicnewsagency.com/resources/mary/general-information/the-four-marian-dogmas
And so you go to the Catholic's favorite authoritative source...... Wikipedia......
How hysterical......
Who ya gonna believe?
Some old 'official' somewhere or a genuwine apparition!?!?
“The Catholic Church has always and with justice put all her hope and trust in the Mother of God.”
(Leo XIII: Encyclical, Supreme Apostolatus, September 1, 1883.) — [p. 32, no. 104]
“... Yet our manner of praying to the Blessed Virgin has something in common with our worship of God so that the Church even addressed to her the words with which we pray to God: ‘Have mercy on sinners.’”
Oh...
Wait...
You typed COredemptrix.
Just firget what I posted above.
Oh?
And just WHAT was she 'redeemed' from?
Surely not SIN!!!!
“Official catholic dogmas does not recognize mary as coredemptrix. ”
They are “officially against homosexuality too, but support its practice in the Vatican.
The official position is the one everyone sees them tolerate, support, and endorse through actions or complicity.
You denied such a teaching about Mary existed in Romanism.
You were shown in less than 1 minute of effort that it exists.
Now, you have excuses.
Do you consider Wikipedia an official source of Roman dogmas now??
Perhaps you would care to disavow what Pope John Paul II had to say about this.
http://www.fifthmariandogma.com/articles/881/
More at the above link.
John Paul II’s official and repeated use of the title, Co-redemptrix, quickly remedies the silence at the Second Vatican Council. Within his first years as Christ’s Vicar, the Pope invokes the Immaculate Mother as “Co-redemptrix” on repeated occasions and makes whole again the relationship between the doctrine and the title. The title is legitimate, and the Holy Father expresses his conviction about this.
On September 8, 1982, Feast of the Birth of Mary, within the context of a papal address to the sick (who so much need to know the power of co-redemptive suffering), John Paul calls Mary the “Co-redemptrix of humanity” for the first time: “Mary, though conceived and born without the taint of sin, participated in a marvelous way in the sufferings of her divine Son, in order to be Coredemptrix of humanity.” (2)
As is well known, John Paul didn’t celebrate his own birthday of May 18, but rather his “name day” on November 4, the feast of St. Charles Borromeo, after whom he was named “Karol.” On this day in 1984 the Pope once again calls his Mother the “Co-redemptrix” in a general audience:
To Our Lady—the Coredemptrix—St. Charles turned with singularly revealing accents. Commenting on the loss of the twelve-year-old Jesus in the Temple, he reconstructed the interior dialogue that could have run between the Mother and the Son, and he added, “You will endure much greater sorrows, O blessed Mother, and you will continue to live; but life will be for you a thousand times more bitter than death. You will see your innocent Son handed over into the hands of sinners . . . You will see him brutally crucified between thieves; you will see his holy side pierced by the cruel thrust of a lance; finally, you will see the blood that you gave him spilling. And nevertheless you will not be able to die!” (From the homily delivered in the Cathedral of Milan the Sunday after the Epiphany, 1584). (3)
The next usage of the Co-redemptrix title by John Paul is his most important. At a Marian sanctuary in Guayaquil, Ecuador, on January 31, 1985, he delivers a homily in which he professes the Co-redemptrix title within a penetrating theological commentary of scriptural and conciliar teaching on Coredemption:
In fact, at Calvary she united herself with the sacrifice of her Son that led to the foundation of the Church; her maternal heart shared to the very depths the will of Christ “to gather into one all the dispersed children of God” (Jn. 11:52). Having suffered for the Church, Mary deserved to become the Mother of all the disciples of her Son, the Mother of their unity . . . . The Gospels do not tell us of an appearance of the risen Christ to Mary. Nevertheless, as she was in a special way close to the Cross of her Son, she also had to have a privileged experience of his Resurrection. In fact, Mary’s role as Coredemptrix did not cease with the glorification of her Son. (4)